止觀輔行傳弘決 8.52

8.52

Next, in concluding the count, the statement 'three hundred evil dharmas' temporarily regards the evil as coming from the outside, and thus says three hundred. If one additionally counts their entry into the mental ground, then it is three hundred and sixty. Therefore, the text states, 'and their initial entry must be through the five sense-roots'; thus, it temporarily clarifies three hundred from the perspective of causes. In curing duitixi, the statement 'stealing ordination years' and so forth means illicitly increasing one's Dharma years in order to avoid monastic duties and hope for gain and food, hence getting this name. La (ordination year/sacrifice) means hunting. In this month, one hunts birds and beasts to sacrifice to one's ancestors; established from the activity, it is therefore called la. Or it is said that la means continuity. The Records of the Grand Historian states: 'First Emperor named it la; the Xia called it jiaping; the Yin called it qingsi; the Zhou called it daza (pronounced zha); from the Han onward it has been la down to the present.' 'Jizhi' is the name of a ghost. This ghost originally arose through breaking precepts; therefore, upon hearing the precept preface, it still felt shame. How much more so when the precept spirits provide protection; then the precept-breaking ghost departs. It is also like the conditions for the five precepts cited earlier: all ghosts and spirits fear the precept dharma. In common transmission, it is said: 'A monk was invited to avert a disaster; the monk recited the precept preface, and the corpse was moved by the precept spirit into the wild open.' This is the very matter. In curing māra, the statement 'do not accept anything' means emptiness without acquisition. This is fully cited at the beginning of the fourth fascicle of the Xuan text. The Ekottarika-āgama, fascicle 27, states: 'Demons have five powers, namely the five sense-objects. The holy disciples of the Buddha have one power that can resist them, namely heedfulness (appamāda).' The Great Treatise asks: 'A newly learning bodhisattva's path-power is still weak; how can he ensure the demon gains no advantage?' It answers: 'Because of the protection of the bodhisattvas.' It also says: 'Because this person skillfully cultivates emptiness, the demon can do nothing to him. Just as when a body has no wounds, poison cannot enter, so because he cultivates emptiness, the demon gains no advantage.' Next, in explaining the cultivation of contemplation, regarding the first three evils (etc.), the Great Scripture states: 'There are four good things that cause one to fall into the three evil destinies: first, chanting scriptures for the sake of surpassing others; second, upholding precepts for the sake of material gain; third, practicing giving for the sake of making others one's dependents; fourth, binding thought and meditating for the sake of the heaven of neither-perception-nor-non-perception.' Regarding 'subjection to others', giving material objects originally aims to gather others to oneself. Now, regarding subjection to others as three goods is spoken temporarily on the side of giving in terms of activities; if spoken from the mind, it belongs to the three evils. 'Although born in good destinies, they defile one another lifetime after lifetime' and so forth means that intending to make others dependents, one conversely becomes a dependent of the demon; therefore, lifetime after lifetime, one is disturbed by demons. Below 'The sūtra says', it is the text of the Dapin. The Great Treatise, fascicle 81, states: 'Ānanda asked the Buddha: "Do demons disturb all bodhisattvas, or are there those who are not disturbed?" The Buddha said: "There are those who are disturbed and those who are not disturbed." Ānanda said to the Buddha: "Which ones are disturbed?" The Buddha said: "Some bodhisattvas in past lives heard Prajñā and could not believe and understand it, kept away from good spiritual friends, associated with evil companions, departed from Prajñā, and practiced evil dharmas. Hearing profound Prajñā, they said to others: 'I have not yet reached its bottom, why should you study it?' Moreover, they disparaged other bodhisattvas, saying: 'I practice Prajñā; you have no such practice.' Moreover, some bodhisattvas rely on their clan and disparage others, and the heavenly demon rejoices, saying: 'My palace will not be empty; it increases the three evil destinies.' Moreover, some bodhisattvas dispute with seekers of the hearer vehicle, and the demon says: 'They defile sarvajñā (all-knowledge).' Or they dispute with seekers of sarvajñā, and the demon says: 'Both lose sarvajñā.' If one is without these matters and is profoundly pure, there will be no demonic distress. Although in good destinies, they are connected with demons; such bodhisattvas are disturbed by demons."' Regarding 'clumsy crossing', it extends to the distinctive teaching, as when the demon preached the Dharma to Ānanda, and so forth (etc.).