止觀輔行傳弘決 9.4

9.4

Next, regarding distinguishing between the contaminated and the uncontaminated: first, the two treatises are briefly criticized. Both treatises judge phenomenal dhyāna to be contaminated, and only the empty mind of the wisdom [realizing] the truths to be termed uncontaminated. From "Now, slightly" downward is the general determination. Since the present [teaching] does not completely reject [their view], it says "slightly different." Now, that phenomenal dhyāna is contaminated is as the two treatises state; [yet] that it is not conditioned upon the wisdom [realizing] the truths differs from the two masters, hence it is said, "The cucumber can be the condition for illness." Contamination is likewise [able to be] a condition for the uncontaminated. For example, fundamental dhyāna is originally contaminated and not for the uncontaminated; merely cultivating the fundamental is termed dedicated cultivation, and thus belongs to the contaminated. Even up to the four [categories, such as] one's own practice and transforming others, all are called contaminated, as fully explained below. Since it is not exclusively contaminated, it says, "A slight distinction should be made." "Forty-eight years" is citing proof for being contaminated. Since each of the four, such as one's own practice, has twelve gates, forty-eight are all contaminated. In that second fascicle [of the *Mahāparinirvāṇa-sūtra*], the old physician said to the new physician: "If you can now follow me as a servant for forty-eight years, only then will I teach you the method of medicine." Concerning these forty-eight, the ancients had many explanations. The Lineage Master said: "Before the *Lotus [Sūtra]*, one was still a disciple of non-Buddhists, hence it says forty-eight years." [Master] Kaishan said: "The eight dhyānas each have six practices, hence forty-eight." Zhang'an said: "The four views each have three provisionalities, and one provisionality each has four propositions; therefore, the three provisionalities total forty-eight." In the *Āgamas*, a non-Buddhist had to provide service for forty-eight years before being given the Dharma. The present text corresponds precisely to the method of the old physician: the new physician provisionally conformed to the method of the old physician, which is called following as a servant. If so, both forty-eights—in the *Āgama-sūtra* and currently cited—collectively fit this meaning; hence the present text states, "The four, such as one's own practice, combine to forty-eight." "Twelve gates" refers to the four dhyānas, the four immaterial [attainments], and the four immeasurables. However, the upper fascicle of the *Benye yingluo [jing]*, in explaining entering the illusion-like samādhi at the tenth stage, also explains the twelve gates of dhyāna, wherein it also says that the noble ones manifest conformity with the dharmas of ordinary beings. From "Like Kathina" downward is citing proof that phenomenal dhyānas all pertain to the uncontaminated. As the *Chanfa miyao jing* states, "Ānanda asked the Buddha: 'This monk Kathina—due to what cause and conditions was it that when the Wheel-turning [monks], five hundred bhikṣus, preached the Dharma to him, it was entirely of no benefit?' The Buddha said: 'In the past under the Buddha Dīpaṅkara, this bhikṣu went forth into homelessness under the name Anuṇanda. Clever and possessing much wisdom, he was arrogant and negligent, not cultivating the stations of mindfulness. When his body broke up and life ended, he fell into the Dark Hell. After emerging from hell, he took five hundred rebirths as a nāga and five hundred rebirths as a monkey. Due to the power of previously upholding the precepts, he again obtained birth in heaven. When his heavenly lifespan ended, he came to be born among humans. Due to the power of previously reciting the Tripiṭaka, he is now able to meet the Buddha. Yet because of negligence, he is now unawakened.' The Buddha thereupon preached the contemplation of impurity for him, beginning first from the feet at the first joint of a toe, fully according to the sequence of the contemplation of the eight liberations. For ninety days his mental mindfulness did not waver, and at the time of the monastic pravāraṇā, he attained the fourth fruit, the three clarities, and the six supernormal powers." Since he accomplished the arhat based on this contemplation, it should not be called contaminated dhyāna. Thus we know that the two treatises are not entirely correct. Next, citing the *Great Sūtra* and so forth: in the eleventh chapter, "Noble Practices," the precepts, concentration, and wisdom explained are all phenomenal precepts and phenomenal dhyāna. Since they are the practices of bodhisattvas and noble ones, and the sūtra text nevertheless states that they are not what śrāvakas and pratyekabuddhas can know, how could the two treatises judge them to belong to the worldly and contaminated? Furthermore, the end of the noble practice of precepts states: "That which is practiced by the Buddhas, bodhisattvas, and noble ones is called noble practice." The practice of precepts is still like this; how much more so concentration? In "The Buddha preached" and so forth: the end of the noble practice of wisdom states, "Having revealed, expounded, and spoken like this, the two vehicles and bodhisattvas heard it and practiced it." Therefore it says, "The Buddha preached this dharma and the two vehicles practiced it." It is still named noble practice; how much more so given that this dharma was originally the dharma of Buddhas and bodhisattvas. As for stating again that "it is not what the two vehicles can know," the two vehicles only practice a small portion and deem themselves to have reached the true ultimate; therefore they are rebuked, saying that the two vehicles do not know it. This points to the noble practice of wisdom of arising and perishing: wisdom of arising and perishing belongs to the Buddhas and bodhisattvas, yet when the two vehicles practice it, it is also called noble practice; therefore all phenomenal dhyānas also belong to bodhisattvas—how could one judge them to be contaminated? As for citing the *Dapin*: since it is both the supramundane gift of Dharma and the initial gate to nirvāṇa, it is clear from this verification that this phenomenal dhyāna is not exclusively contaminated. Regarding the nine thoughts and so forth cited from the *Dapin*: the nine thoughts can open up all [forms of] impurity; therefore, great and small impurity, great and small liberations, up to the stations of mastery, the stations of totality, and so forth, all take the nine thoughts as their initial gate. Because impurity is accomplished, the station of mindfulness of the body is accomplished; because mindfulness of the body is accomplished, the remaining three stations of mindfulness are accomplished; because the four stations of mindfulness are accomplished, the thirty-seven aids to awakening are all fully accomplished; therefore it should not be exclusively contaminated. "Like two stones": this illustrates how phenomenal dhyānas can initiate the uncontaminated. Just as the nature of the southern stone is cold and the nature of the northern stone is hot, although these two stone-pastes are both named stone, their cold and heat differ; therefore, although phenomenal dhyānas are the same, contaminated and uncontaminated differ. From "If [as] a condition for the uncontaminated" downward, next is resolving another's objection. The objection says: If the nine thoughts and so forth are conditions for the uncontaminated and thus one calls the nine thoughts uncontaminated, then depending on fundamental dhyāna, on six stages one severs views and on seven stages one severs thoughts; since these stages also serve as conditions for the uncontaminated, the fundamental should also be named uncontaminated—why should it reside solely in the nine thoughts and so forth? Regarding "six stages" and so forth, this accords with the *Vibhāṣā*, fascicle sixty-one, which states: "How does one obtain the heavenly path? Is it obtaining determination? Or is it obtaining the exhaustion of contamination? Answer: If it is determination, it should only be six stages, namely the unarrived, the intermediate, and the four fundamentals." The text of the *Kośa* is identical. The *Tattvasiddhi* lacks the unarrived, and thus takes the desire-realm concentration, the intermediate, and the four fundamentals as the six stages. If it is the exhaustion of contamination, one should say nine stages, adding the three immaterial [attainments] to the previous six stages. One also obtains determination through this, and one also obtains the uncontaminated through this. When obtaining the first fruit, it is called determination; when obtaining up to the stage of non-learning, it is called exhaustion of contamination. Thus the *Kośa* states: "The path turns through nine stages. Regarding the seven stages, other masters say: they do not take the unarrived and the intermediate." In the *Dazhidulun*, depending on the person, there are desire-realm concentration, the unarrived, and the intermediate. Bhadanta Ghoṣaka of the *Vibhāṣā* also agrees with this explanation. Regarding the intermediate: some say it is only in the first dhyāna, while others say it is only above the first dhyāna and below the second dhyāna. Some say: each and every juncture of the eight concentrations has it; provisionally following the first intention, it is counted as only one. Although various explanations differ, all obtain the uncontaminated from the fundamental—why judge it solely as contaminated? Next, answering from "six stages" downward: earlier it was said that phenomenal dhyāna alone can serve as a condition, whereas the six or seven stages must rely on the wisdom [realizing] the truths; since the principle is not comparable, why have this doubt? Therefore, the fundamental alone is not a condition for the uncontaminated. From "The reason why" downward, next is explaining what is rejected and what is accepted. The reason why the ten thoughts and so forth are not accepted is that the ten thoughts sever afflictions, and thus do not belong to the phenomenal. How so? As in the *Fajie cidi* and the *Chanmen*, based on the meaning of the *Dazhidulun*, both state that of these ten thoughts, the first three sever views, the middle four sever thoughts, and the latter three are of the stage of non-learning. In that *Chanmen*, the sequence of cultivation is explained, and therefore all phenomenal and noumenal dhyānas are fully listed; here the manifestation of past habits is explained, hence it concerns solely the phenomenal. Next, under "Compassion," judging according to what it relies upon: regarding compassion and so forth, beginning with the dhyāna of compassion and ending with supernormal powers, all are "according to other ranks"; in fundamental dhyāna, it is not that there is no compassion and so forth, [yet] they are judged to belong to the fundamental. The remaining dhyānas are also like this; hence they are judged according to the other.