止觀輔行傳弘決 8.44

8.44

Next is the analysis. First, within the analysis regarding obstructing and not obstructing, it first lists the four propositions, next explains them, and next judges them. First, it judges according to phenomenal arising and perishing. Next, regarding the three truths, "initial good" is stated in general terms regarding the contaminated and the three truths; thus the contaminated is called the initial good. Next, regarding manifest and non-manifest [karma], in the phrase "nature and non-manifest," habitual causes are verified through the inner mind, so merely judging by the mind makes good and evil easy to know. When the sign of the retribution fruit manifests in the meditative mind, an external object suddenly appears independent of the mind, and therefore it is difficult to judge. From "If the signs of good retribution" onward, it makes the actual judgment. Now, as the good and evil of nature necessarily rely on mutual assistance to arise at the time of the cause, later when the sign appears, they must also mutually assist. As for non-manifest good and evil, once they have been aroused, until abandoned or lost they spontaneously and constantly persist; therefore, when the sign now manifests, it does not rely on the inner mind. This is stated tentatively based on the non-manifest [karma] that arises with and accompanies the physical body. If it is non-manifest karma that accompanies action, it also relies on the inner mind, because when undertaking an act, one must rely on the mind. Therefore, if there is an external sign and also an inner mind, it may be non-manifest karma accompanying action at the time of the cause. Once it has become non-manifest, later transgressing the teaching or transgressing the original resolution is called transgressing the non-manifest; hence after the non-manifest, one further applies the ten dharmas and three characteristics to verify it. From "Furthermore, various evils" onward, it further judges the signs of good arising and evil perishing according to the three periods of time. The text says that initial anger followed by joy is the sign of evil perishing; by this analogy we know that initial joy followed by anger is the sign of good perishing, anger at both beginning and end is the sign of evil arising, and joy at both beginning and end is the sign of good arising. Regarding "remonstrance" (jian), the dictionary says: "Instructing a person by means of the Dao is called jian." It also says: "There are five types of remonstrance: satiric, compliant, exploratory, pointing, and trap-setting." Here it is satiric remonstrance. From "Heavenly aspiration" onward, it analyses in terms of understanding and practice. From "If one rectifies oneself and rectifies others" onward, it analyses in terms of the master's realization. That is to say, judging the signs for others is truly not easy, so one must have one's own realization before one may speak openly. What is called "realization" does not mean entering stages, but simply having previously experienced them, so as to verify others through oneself. If one has completely lacked such experiences and abruptly has no master, one should use this text and the verification of good and evil signs in the Chanmen, together with the oral decisions of the Great Master, to arrive at a rough understanding. If not so, one simply contemplates them with inconceivable contemplation to make them become the inconceivable object, and no obstacles whatsoever can do anything against it; this is just as in the contemplation and understanding of the preceding text. The reason the text gives admonition is for fear that later students, having no modest practice of their own and relying on slight understanding, vainly usurp the position of a master and rashly assert the ability to pass judgment, only to drown themselves while benefiting others little. If one is near a master, by principle one must consult on doubts, and one must still skillfully use the power of contemplation to resist [obstacles]. "Shi" (氏) means clan name. In ancient times people took their master's surname, which is why since antiquity they have been called shishi (master lineage); since Master Daoan onward, they have uniformly taken the surname of the Śākya clan. From "Question" onward, doubts about the manifestation of signs are examined. In the question, it originally asks about the manifestation of various evil karma signs; the reply does not negate the question of the manifestation of signs, so the initial text merely says "It is indeed so." In general, the spirits of the bodhimaṇḍa do not protect against debts of vengeance, just like a military patrol inspector (yuhou). But karma is a real debt that spirits do not guard against. What is meant by "guard against" is guarding against extraneous disturbances. "Yuhou" refers to an officer in the army on patrol and watch. Yu means to assist, to concentrate, to be prepared. Hou means to watch. It is also said to be an official in charge of mountains and marshes, watching for extraordinary infractions in the mountains and marshes. Zhan also means to watch, and to spy or peek. From "Furthermore, various karmas" onward, it resolves the doubt about omissions and brevity. Saying "Those two traditions each have omissions" means that the Abhidharma lacks methods of contemplation, while the Mūlamadhyamakakārikā lacks karmic signs. Now, briefly explaining karmic signs is sufficient to distinguish the wrong and the correct, and vertically explaining contemplation methods allows deep entry at the gate; for one's own practice and entry into the path, this is truly more than sufficient. Although looking toward the two traditions it might be said to be incomplete, those two treatises merely horizontally explained the characteristics of dharmas, while in developing contemplation based on dharmas, those treatises were careless and omitted it.