止觀輔行傳弘決 9.5

9.5

Next, in "differing reasons for arising" and so forth: first, it is asked: Why do these ten gates of dhyāna arise? And what is the difference between this dhyāna object and the phenomenal dhyānas explained in the *Cidi chanmen*, as well as the phenomenal dhyānas of the five gates of counteractive remedies? In the answer, it is first contrasted with the *Cidi chanmen*: since each has sharpness and dullness, the sequences differ. In that *Chanmen*, in the sequence of listing chapters, when it comes to the sixth chapter explaining expedients, it states: "Expedients are twofold, namely internal and external. External refers to the twenty-five dharmas; internal has five different gates: first, calming; second, examining good and bad faculties and natures; third, calming the mind; fourth, curing illnesses; fifth, demonic affairs. The gate of calming is also threefold: first, binding to a condition; second, checking the mind; third, realizing the true." After realizing-the-true calming, the manifestation of the five wheels is explained. Only after the dhyāna of the five wheels does one begin to examine good and bad faculties and natures; hence it says, "The *Chanmen* first manifests, and then examines good and bad." Furthermore, once manifested in the *Chanmen*, each is again examined by the gates of good and bad. Good and bad are karma, and along with illness, demonic affairs, and so forth, all come after the dhyāna of the five wheels. The present text first checks the object of afflictions, the object of karma, and the object of demons, and only afterward manifests dhyāna; therefore, one should know that sharpness and dullness differ. This is merely based on the sequence of manifested marks in the texts, which forms the distinction between the two places of sharpness and dullness. If in the present text one contemplates the aggregates and sense-bases first and thereupon manifests the dhyānas, it conversely becomes dhyāna sharpness. If in cultivating dhyāna there, one first manifests the marks of afflictions, karma, demons, and so forth, and only afterward manifests dhyāna, it conversely becomes dhyāna dullness. In light of not contemplating the aggregates, it ultimately becomes dullness of wisdom; for this reason it can be contrasted with the present text. Next, from "Among counteractive remedies" downward, the contrast with the five gates can be seen.