止觀輔行傳弘決 8.30

8.30

Next, in explaining the ten dharmas, there are listing, explaining, and concluding. In the explanation, regarding believing blood to be milk like the leper, and even believing camel bones to be relics, it is also like obtaining the precepts from a bramble root, or a sheep bone emitting light. Zhěn (軫) means pillow. If one cultivates the four samādhis thoroughly and yet is not cured, there are four considerations here, so that there is no illness that is not cured: first, the power of the path; second, unseen assistance; third, the methods of treatment; fourth, not begrudging one's life. 'Chen Zhen' was the Great Master's elder brother. Kaishan Temple refers to Dharma Master Zang. This cites those whose transgressions were eliminated and obstacles transformed. When Chen Zhen was at the age of knowing fate [fifty], the physiognomist Zhang Guo first divined his fortune, predicting that his death would occur between the last and first day of the lunar month. Later, the Great Master had him practice the Vaipulya repentance; he saw a plaque in the heavenly palace that read 'Hall of Chen Zhen', living until the age of sixty-five. This was an extension of fifteen years of life from a single practice of the Vaipulya [repentance]. Later he met Zhang Guo again, and Zhang Guo asked him: 'What merit and power did you perform? This is not the merit of one or two million coins; I calculate that you surely did not have such money, so by what expedient means was it done?' He replied: 'There was a minor practice, which I will not tell you.' Thus one knows that karma destined for death can be transformed by practice. From 'like Śakra' downward, an example is cited. The mind of vigorous advance is like Śakra; a separate sanctuary for practice is like Śakra's hall; the guardian spirits of the sanctuary are like his supporting generals; minor untimely misfortunes and wrongdoings are like minor ghosts. Therefore, one knows that with the sanctuary's guardian spirits, no illnesses can invade. Regarding 'lord of the city' and so forth: kuāng (恇) means timidity; yōu (憂) means anxiety; máng (忙) means haste. The city is like the body, the lord is like the mind, and the guards are like the bodily spirits, which share the same name as the body and are born together with the body; they are called heavenly spirits. Because they exist naturally, they are called 'heavenly'. Although they always protect human beings, they must rely on the mind being steadfast, and then the spirits' guard will be strong. From 'if the bodily spirits are still like this' downward, the latter is used to illustrate the former. Even the spirits on the two shoulders of the body constantly protect human beings, how much more so the spirits of the sanctuary? Regarding 'the vigorous ghost in the Dazhidulun' and so forth, Fascicle 16 says: 'In a past life, Śākyamuni was once a caravan leader who led merchants into a perilous place. Inside there was a rākṣasa who blocked them with his hand, saying: "Stop and do not move." The caravan leader struck him with his right hand, and the fist immediately stuck to the ghost, unable to be pulled away. He struck again with his left fist, right foot, and left foot; in this sequence, all were stuck fast. He then butted with his head, and his head also stuck. The ghost asked: "What do you wish to do? Has your mind rested yet?" He replied: "Although struck in five places, my mind ultimately will not rest. With the power of vigor I strike you, determined not to slacken or retreat." Hearing this, the ghost gave rise to joy in his heart, thought that this person had immense courage and strength, and spoke to him: "You are vigorous and will certainly not rest. I now release you." That the practitioner does not slacken in body and mind throughout the first, middle, and last parts of the night within wholesome dharmas is also like this.'