止觀輔行傳弘決 9.9

9.9

Next is to properly explain the manifestations of arising. First, regarding the arising of the fundamental [dhyānas], the initial passage briefly judges the greater or lesser [arising] in terms of the four kinds of samādhi. It should mention three samādhis, yet it refers only to the pratyutpanna [samādhi] because in constant walking it arises least, whereas in constant sitting it arises most; hence they are contrasted and explained. It is not that it is entirely absent, which is why it merely says 'few'. As in the previously cited sūtra explaining the abiding places of samādhi, this refers to the fundamental second, third, and fourth dhyānas, and so forth. One should know that constant walking also causes the fundamental [dhyānas] to arise, but not to the extent of constant sitting. Next, from 'Now, tentatively' onward, it properly explains the differences among the nine stages during the arising. First, within the desire realm, the existence or non-existence of desire[-realm] concentration is debated; the two treatises disagree, and here we follow the *Satyasiddhi-śāstra*. In the *Satyasiddhi-śāstra*, [the phrase] 'associated with the ten wholesome [actions]' means that the ten wholesome [actions] are wholesome dharmas of the desire realm; when desire concentration arises, it is associated with these ten wholesome dharmas, which is properly judged as in the text. Next, it properly explains duration. Next, citing as evidence that 'the *Yijiao jing* [speaks of] lightning', that sūtra states: 'Those who newly enter the Dharma, upon hearing what the Buddha preaches, will all immediately attain deliverance, like lightning.' This precisely corresponds to the first fruit. Because they first attain the uncontaminated, it is called 'newly entering'. Next, citing the *Dazhidulun* concerning Ānanda: before he attained the state of non-learning, he arrived at the assembly for the compilation [of the scriptures], and Kāśyapa rebuked him, saying: 'You have not attained the state of non-learning; entering the assembly of the compilation is like a donkey entering a herd of horses.' Ānanda said: 'The Buddha gave me a prediction, saying: "If you take hold of the uncontaminated, it will be like throwing a stone into the air; before it touches the ground, you will attain the state of non-learning."' He then practiced in an empty space. Before he had attained it, he relaxed his mind and approached his pillow; before his head reached the pillow, he attained the state of non-learning. One should know that the lightning [concentration] does not merely arouse the first fruit alone, but also exhausts all outflows; therefore, the lightning [concentration] is also called the adamantine [samādhi]. From 'adamantine' onward, doubts are resolved. The doubt asks: How can desire[-realm] concentration be named the adamantine samādhi? The resolution states: This is the cognition of exhaustion and non-arising, which is named adamantine. Because one uses desire concentration to sever the final grade and rapidly enter the uncontaminated, this adamantine is considered like lightning; it is not that desire concentration in its entirety receives the name adamantine. Next, the duration of the dharma of concentration is explained as in the text. From 'From this' onward, the characteristics of the access concentration are explained. *Jiong* means light, the bright radiance of a full moon. The *Cangjiepian* says: 'Great brightness.' From 'Knowing nothing' onward, in refuting false views, there are dharma and metaphor. In the metaphor, [the phrase] 'like ashes covering fire' means that outflows are like fire, access [concentration] is like ashes, and mistaken reckoning is like stepping on them. The ninth [fascicle] of the *Mahāparinirvāṇa-sūtra* states: 'A foolish person who does evil does not realize he will receive retribution, just as milk turns into curds. Like ashes covering fire, a fool steps on it lightly.' Here it is borrowed and applied. The fool does not realize that access [concentration] is coarse and shallow, and falsely reckons this concentration to be non-arising; when this reckoning is formed, he falls into suffering. From 'If according to' onward, the existence or non-existence of the future [access dhyāna] is examined. First, the two treatises are presented: the treatise masters only explain desire concentration, which means that the future [access dhyāna] explained in the *Abhidharma* is merely desire concentration; this refutes the other's *Abhidharma* for having no future dhyāna. That the *Abhidharma* has it refers to what Venerable Ghoṣaka stated, which is not without basis. From 'The explanatory treatise (*Dazhidulun*)' onward, it next cites the explanatory treatise to follow the Buddha's intention, differing from the two treatises which each present a partial view according to people's capacities. From 'Now then' onward, it judges the Buddha's intention. Since capacities and conditions differ, one must not grasp a partial view. From 'If step by step' onward, the eight stages of the higher realms are explained. First, it questions and determines existence or non-existence by contrasting the various dhyānas with the desire realm; next, it universally judges the four parts. In first stating 'generally there are four parts', these are four different states of characteristics, where one intends to take the progressive part as the characteristic in the present text. The *Ci di chan men* calls it the penetrative part, while here it is called the protective part. 'Penetrative' means realization; 'protective' means guarding against; because one guards oneself through realization, it is called protective. The remaining three names are the same. As for the 'regressive part', regress due to causes and conditions is called 'regress through encounter with conditions'; regress without causes and conditions is called 'spontaneous regress'. 'Twenty-five dharmas' and so forth refer to regress through external conditions. 'Vomiting' means discarding, and 'swallowing' means taking up. The five conditions and five dharmas are 'taking up'; reproving desires and abandoning the hindrances are 'discarding'. In regulating the five matters, there is discarding and taking up: eliminating what is unregulated is called discarding, and making them regulated and balanced is called taking up. In the regress through encounter with internal conditions under 'in a quiet mind', regarding 'the three obstacles and four māras', since generally speaking each subsumes the ten objects, the three obstacles can subsume three māras. Adding the māra of the devaputra, they constitute the four māras. If so, the four māras can also subsume the three obstacles. Next, in the 'protective part', [the phrase] 'skillfully using internal and external expedients' refers to the characteristics of internal and external among the twenty-five dharmas explained in the previously cited *Ci di chan men*. As for the 'abiding part', from the initial mind up to the higher stages, one either abides by guarding or abides spontaneously. 'Horizontal and vertical' are as explained in the fifth fascicle when examining mutual manifestation. 'Within the four parts, each part possesses all four' explains that the four parts mutually interpenetrate. The *Ci di chan men* states: 'The regressive part within the regressive part' means a total loss from the ninth grade down through the first grade. 'Regressive-abiding' means that upon reaching the first grade, one then abides. 'Regressive-progressive' means that having reached the first grade, one is further able to spur oneself on to progress to the second grade, and even up to the ninth grade one is also able to progress further. 'Regressive-protective' means that having regressed, one nurtures and protects it so that one goes from the first grade up to the ninth grade without letting it regress further. The remaining three parts can be understood by analogy.