止觀輔行傳弘決 9.43

9.43

Under directly explaining the cultivation of contemplation, first the purpose [of the text] is explained. The statement 'craving and clinging to the flavor of dhyāna' and so on refers to that sūtra originally rebuking the bodhisattva for abiding in dhyāna and being unable to benefit beings, which essentially amounts to bondage; hence it says that generating [dhyāna] through expedient means is the bodhisattva's liberation. Now it is likewise here: if one attains the upper nine dhyānas but is unable to contemplate them so as to bring about the realm of Buddhahood, taking rebirth in accordance with dhyāna, then one personally lacks the essential [path] of escape, so how could one benefit others? How much more so when the six dharma-realms arise on account of dhyāna! The simile of the 'cucumber' is truly well-founded. Next, under directly cultivating contemplation, first the conceivable object is explained. First, the cucumber is used to illustrate dhyāna as the cause of the ten realms. Because dhyāna is attained, faults arise and virtues arise relying upon dhyāna; therefore there are the differentiations of the ten realms. For this reason, upon attaining dhyāna one must contemplate it. If contemplation is required even to accomplish the two vehicles, how much more so for the unsurpassed vehicle! Hence it says, 'contemplating the ten intentions.' Next, under the direct explanation starting from 'although at first,' 'the monk of the fourth dhyāna up to Harikeśa' is the hell realm; 'flying civet' is animals; 'fame and gain' is the ghost realm. Shengyi's falling into hell is as explained earlier in [the discussion of] the skillful and crude two crossings. The one who slandered Harikeśa did so truly because of clinging to fundamental, phenomenal dhyāna and slandering the great transformation. The flying civet is in Dazhidulun, scroll nineteen, as explained in the fourth fascicle. The phrase 'if one uses dhyāna contemplation to perfume the ten goods' and so on means: the dhyānas of the upper two realms perfume either natural morality or non-manifest [morality]. Here, speaking tentatively from the perspective of perfuming natural goodness, this is because non-manifest morality reaches up to liberation. If the fundamental [dhyānas] have not yet arisen, it simply points to the desire heavens, regarding this as celestial karma. Among the desire heavens, the four heavens dwelling in space perfume the ten goods through the coarse and subtle abide, and so on; being different stage by stage like this, they are called the karma of the upper realms. The text omits the asuras, but this is merely an abbreviation. Since they cultivate for the sake of surpassing others and so on, the general idea may be known. In 'as in Great Penetration... down to one hundred and eighty' and so on: the various Brahmās of that kalpa and those who do not come at present are persons whose morality was urgent but who attained worldly dhyāna while their vehicle was lax. In the three evil destinies, vehicle and morality were both lax. Thus we know that although the various Brahmās who came had attained worldly dhyāna with both vehicle and morality urgent, in recounting their past both were lax, and on the side of vehicle laxity, it says, 'not a single person saw the Buddha or gained escape from birth and death.' From 'if one exclusively cultivates the impure, and so on, up to the śrāvaka dharma-realm,' this explains that relying on the nine contemplations and other undefiled dhyānas, one attains the śrāvaka realm. What is meant by 'and so on' includes the extraordinary, the penetrating-luminous, and the great impure, and so on; because the extraordinary dhyāna also includes the defiled, it is not placed first. From 'if one contemplates... up to the bodhisattva dharma-realm,' this is further explained with two meanings: if spoken of from the aspect of the contemplating [mind] destroying hindrances, it is named the bodhisattva realm; if spoken of from the aspect of being equipped with the four noble truths, it is named the śrāvaka realm. Since the text possesses both, it says, 'it is also the realm of the bodhisattva of the six perfections.' From 'furthermore, dhyāna must be abandoned' onward, it separately explains the realm of the bodhisattva of the six perfections. In the previous four noble truths, although destroying hindrances immediately constitutes the meaning of the six perfections, it only constitutes the śrāvaka dharma-realm, destroying hindrances in their general marks. The bodhisattva relies on dhyāna to destroy hindrances individually, through long time and far-reaching practice, and additionally makes vast vows; therefore the bodhisattva of the six perfections is separately explained. If so, in the meaning that combines both, what is the difference from the śrāvaka? Answer: on the side of escaping suffering, it belongs to the śrāvaka; on the side of compassionate vows, it belongs to the bodhisattva. If separately explained, it can be understood following this. Taking advantage of the preceding dual explanation, the bodhisattva is explained for convenience. From 'furthermore, contemplating dhyāna as conditioned arising' onward, this is the pratyekabuddha realm of the two teachings. Why is this so? Because it does not separately distinguish between arising and non-arising, but merely says conditioned arising. Furthermore, in the text it is already listed as situated after the bodhisattvas and śrāvakas of the Tripiṭaka and before the bodhisattvas and śrāvakas of the shared teaching; and in the previous text of the Tripiṭaka, pratyekabuddhas were not yet distinguished, only mentioning the two vehicles of śrāvakas and bodhisattvas. The word 'and so on' in the shared teaching also includes pratyekabuddhas by extension. Next, regarding the distinctive teaching: although the text on the three truths says 'is identical' throughout, this identity is discussed in terms of sequence and does not mean fused identity. Because the term 'identity' is easily confused, it is distinctively judged: 'the ten realms from dhyāna have arising and perishing.' Under 'why is this?' the marks of arising and perishing are explained in five textual passages. If at first six arise and four perish, and if arising and non-arising together perish six realms, then one cannot say that non-arising perishes seven. The present text tentatively proceeds from the perspective of successive perishing; hence from non-arising it perishes seven dharma-realms, up to the skillful crossing of the single reality perishing nine dharma-realms. From the eighth onward, it merely perishes one dharma-realm at each turn; because one is as before, it says, 'perishing seven, up to eight and nine.' Under 'becoming king,' if one enters the path of realization, there is no more arising and perishing, and all equally return to the single reality. Furthermore, although it was earlier said that what arises again perishes, when reaching the tenth it becomes non-arising and non-perishing. Therefore, when the various dharmas prior to the stages reach the first bhūmi, they gather the branches to return to the root, sharing the same single salty taste; this causes phenomenal dhyāna at this point to unite with reality, entering reality according to stage without needing to change course, gathered to accomplish the first bhūmi and even the virtues of the fruit. In concluding to establish the five practices, the statement 'to state the essentials... up to infant practice' means: originally they were the sequential five practices, but upon arriving within the king samādhi of the first bhūmi, they all become a single inconceivable dharma. The statement 'the morality, concentration, and wisdom of the nine dharma-realms' means: the bodhisattva is also included within the nine realms, hence it says nine realms. Furthermore, in all nine realms one cultivates the three trainings; even in the hells, though there is no manifest activity, the habit is still allowed to arise; arriving here, they are completely gathered and all enter the five practices. Pure practice takes compassion as its substance and must not be spoken of one-sidedly; the rest is as in the text. There is merely one practice, yet five names are established; the one and the five are mutually identical, neither one nor five, termed the 'one-five practices'; yet due to the original causes, they form a sequence. Next, in 'by means of these five practices, ten virtues are produced,' on the side of sequence, because the five practices are fulfilled one gains entry to the first bhūmi; hence it says the five practices produce the ten virtues. The first bhūmi is precisely the first virtue. Although at the end of the text on the five practices it re-explains the first virtue, this is to re-clarify the marks of the virtues of the first bhūmi, and so on up to the tenth to correspond to the ten bhūmis. If interpreted as general and specific: from the first bhūmi to the tenth bhūmi, one constantly possesses the five practices and the ten virtues, and the ten virtues corresponding to the bhūmis are also vividly apparent, as explained in the Shiqian. Next, under 'this is named,' it concludes the establishment of the conceivable.