止觀輔行傳弘決 8.46

8.46

Next, explaining the inconceivable object: first, in the renewed comparison and determination, it cites from the Lotus [Sūtra] "Illuminating everywhere the ten directions," etc. As the text below mentions both circumstantial and direct retributions, these ten directions contain both meanings. If treated as direct retribution, the ten directions represent the ten realms; though one speaks of a hundred realms and a thousand dharmas, they do not go beyond the ten realms. If treated as circumstantial retribution, the three thousand worlds also do not go beyond the ten directions. That which can illuminate is the inconceivable contemplation, and that which is illuminated is the inconceivable object; the two meanings of circumstantial and direct retribution across the ten realms are fully present, and their significance is extremely profound. Next, in the direct explanation, it first presents the object, and next cites verification. Question: The Huayan cited in the verification is the same sūtra cited earlier for the distinctive teaching; now that it forms the perfect teaching, how does one distinguish the difference? Answer: Previously, in explaining the distinctive teaching, it merely said "The earth is able to produce"; because the producer and produced are distinct, it formed the distinctive meaning. Now, in explaining the perfect teaching, the substance of the earth and the nature of producing are entirely complete; moreover, the hardness of the sprout is entirely the hardness of the earth—there is nothing among the producer and produced that is not the dharma-dhātu. From "Having deeply penetrated karma" onward, it is arousing the aspiration for awakening. To counter karma, each subsequent passage is based on good and evil, and also tentatively relies first on the distinctive-mark three truths, and next collectively relies on the threefold contemplation of the three truths in a single mind; each passage says "neither contrary nor accordant," which should be known as being tentatively expressed. Next, it distinguishes non-gradualness. Next, in calming the mind, from "karma is empty" onward, it also relies on gradual steps to explain non-gradualness. Within each of the truths it says "good accords and evil ceases"; "good accords" is contemplation, while "evil ceases" is calming. Next, in universal refutation, it first cites two treatises; although their assertions differ, together they form the three times, and the three times are precisely the object of contemplation. Next, from "Now contemplating" onward, this is the contemplation that contemplates. It also tentatively relies on the gradual, thus first contemplating emptiness, and later concluding with the three truths. Comparing the three times to each other is called the vertical. Next, from "If one says" onward, within the past and present, contrasting time with the agent is the horizontal; "agent" refers to the controlling master, and the master is the self. In each of the times one examines the four propositions, which is also called the horizontal. From "three times" onward, it concludes the contemplation of emptiness. From "Yet speaking" onward, it is the contemplation of provisionality. From "Wherefore" onward, it is the contemplation of the middle. Next, regarding the four propositions in pass and blockage: karma is contaminated, non-karma is uncontaminated, and both karma and non-karma is emerging into provisionality. Having previously entered emptiness, it can be called non-karma; emerging again into provisionality, it is called both karma [and non-karma]. Denying both is the Middle Way karma that is neither contaminated nor uncontaminated. Examining the subject and object in each proposition is fully as in the object of aggregates. Next, in the aids to awakening, from "the Chengshi [treatise] down to the station of mindfulness of the body," these are the stations of mindfulness. The sole arising of mental karma is the station of mindfulness of the mind. "The mind obtaining real dharmas": receiving and taking in is called obtaining, which is the station of mindfulness of feeling. Samjñā obtaining conventional names is the aggregate of perception. Saṃskāra sharing the same conditions is the aggregate of formations. The two aggregates of perception and formations together constitute mindfulness of phenomena, and together with bodily and verbal karma they are called the station of mindfulness of the body, collectively making the four stations of mindfulness. Arising sequentially according to the Sautrāntika school, this explanation can be made. The Abhidharma is as in the text; this tentatively outlines the Tripiṭaka stations of mindfulness. From "Now contemplating" onward, it directly explains the uncreated four stations of mindfulness. The word "same category": although the ten realms differ, they are all equally called the five aggregates, hence called the same category. The rest is as explained in the object of aggregates.