止觀輔行傳弘決 9.8

9.8

Part Two of the major division: Causes and conditions for the manifestation of dhyāna. Internal seeds are the cause, and external empowerment is the condition. First, explaining the internal seeds: there are two parts, doctrinal exposition and metaphor. In the first text, there is first manifestation and next metaphor. First, quoting the Mahāparinirvāṇa-sūtra: "All sentient beings have the tasted dhyāna of the first stage," and so forth: all sentient beings have previously attained fundamental concentration through two conditions. From "recent feelings" onward, it explains the above attainment without cultivation at the end of an eon. When the fire disaster arises, all sentient beings spontaneously attain the concentration of the second dhyāna; the water and wind [disasters] in sequence can be understood by analogy with the fire. When this eon was first formed, it had just passed through nine decreases; the time elapsed since the previous eon's end was not remote, so it is called "recent feelings." From "long ago" onward, it explains attainment through past cultivation. Even if not at the end of an eon, from beginningless time they also once cultivated and attained the first dhyāna; therefore it is called "abandoning desire and the five hindrances." Thus we know that among sentient beings, none lack the fundamental seed; therefore, because of common cultivation, the manifestations obtained are not fixed. Next, it uses metaphors for recent and remote habituation. Next, explaining the differences in habituation causes: first the doctrinal exposition, next the metaphor, and finally the synthesis. Where the initial doctrinal exposition says "one should know that in the past there were...," and so forth: sequentially and non-sequentially is the first of the eight pairs. Where it says "down to cultivating phenomena and manifesting phenomena," this is cultivation and non-cultivation. Cultivation is deliberate intention; non-cultivation is non-deliberate intention. Although the gate of cultivation and non-cultivation is not the last, omitting the other seven, it also takes up deliberate intention; hence it says "down to." In order to distinguish whether past cultivation of phenomena or principle in various dhyānas leads to non-fixed manifestation at present, it again takes up the gate of cultivation and non-cultivation. For example, when first cultivating the aggregates and sense bases, this is cultivation that is neither phenomenal nor principled, and the manifestation of various dhyānas is called phenomenal manifestation. In that Chanmen, four types of cultivation are fully listed: with outlows, outflow-free, both with outflows and outflow-free, and neither with outflows nor outflow-free. Outflows are phenomena; outflow-free is true principle; the third is both; the fourth is the middle principle; the middle principle is neither phenomenal nor principled. Cultivation and manifestation of phenomena and principle, when paired together, form sixteen propositions. Now, the text of the Zhiguan does not have the twelve propositions of phenomenal cultivation, principled manifestation, phenomenal manifestation, and so forth, but only the four propositions such as neither phenomenal nor principled cultivation with phenomenal manifestation; therefore, it further broadly discusses the propositions of phenomenal cultivation and so forth. As for the four propositions in the present text: phenomenal manifestation is precisely here; principled manifestation is within the object of the two vehicles; manifestation of both phenomena and principle is half here; and manifestation that is neither phenomenal nor principled is within the object of the bodhisattva and the object of the aggregates. Next, where the metaphor says "four plum trees," and so forth: although the natures of these four trees equally receive the rain from heaven, their times of ripening are not equal, just as manifestations are not the same. Next, in the synthesis from "past habituation" onward, the general statement of "eight kinds" refers to the eight pairs of mutual manifestation. Having cultivated in the past is "called internal causes and conditions"; the differences in their manifestation at present have eight distinctions. From "moreover, although there are..." onward, it next explains external empowerment: first explaining that which receives empowerment, and next explaining that which can empower. In the first part, on that which receives empowerment, there are doctrinal exposition and metaphor. In the doctrinal text: although there are past seeds and present cultivating causes and conditions, one must rely on the hidden empowerment and external protection of all buddhas. In the metaphorical text: although the seeds of various past dhyānas exist within the earth of mind-nature, they must rely on the rain of calming and contemplation and the sun of noble empowerment before they can grow into the branches, leaves, and fruits of the various dhyānas. In the second part, on that which can empower, there are doctrinal exposition, metaphor, and synthesis. First, in the doctrinal exposition: sentient beings who are sequential, non-sequential, and sovereign are constantly and universally covered by the Buddha, who responds without deliberation. Next, where the metaphor says hong, it means large. Therefore, the large are called hong, and the small are called geese. Next, the synthesis is as in the text. From "Dazhidulun" onward, it cites evidence for stimulus and response. Next, citing the Jingdu jing: the lower fascicle of that sūtra states, "Such people cannot be saved even by a hundred million buddhas, let alone a single buddha; therefore, a person saves oneself, the Buddha does not save people." Bodhisattva Jingdu said: "Sentient beings must hear the twelve divisions of the sūtra..." and so forth. Being part of the same sūtra, the two passages seem different. Our school's interpretation is: the words seem contrary, but the intent is harmonious; both together establish a single meaning of stimulus and response. It is precisely because sentient beings' self-deliverance serves as the capacity that stimulates the Buddha to preach the twelve divisions of the sūtra; thus we know it is simply the single meaning of stimulus and response. This is identical to the meaning of necessary empowerment in the Dazhidulun.