十不二門指要鈔 1.30

1.30

Answer: 'All these texts refer to the contemplating contemplation method, and also to the dharma-gate that is revealed. Have you not read the rubric-division text in the Fuxing? It first re-clarifies the object, which is the text on discarding the foot to take the inch; next it clarifies cultivating contemplation, which is the text on the ten vehicles [such as] contemplating the inconceivable object and so forth. Moreover, the Fuxing details the characteristics of the two objects with complete clarity; how can one directly take a single thought-moment to be the true principle and the inconceivable? One should know that the inconceivable object, in relation to contemplating wisdom, is undivided yet divided and named the contemplated object; but in relation to the objects to be destroyed, such as the aggregates and so forth, the inconceivable object together with the contemplation are both called the active contemplator. Thus the Zhiguan says: "For example, there are three tiers of bandits. One person has blunt weapons, weak physical strength, and little strategy; he first destroys two tiers, then reassembles his men and materiel before destroying the third, which is why he delays for days and months. Another person has a robust body, sharp weapons, and many stratagems; in a single day he destroys the three tiers." The Fuxing explains: "It uses military deployment to illustrate the active and passive"; "Now, the robust body illustrates the perfect three truths, the sharp weapons illustrate the perfect three cessations, and the many stratagems illustrate the perfect three contemplations; weapons and so forth all depend on physical strength." The above is all from the text of the Fuxing; are not both the truth and the contemplation the active contemplator? Now I shall further establish an analogy of my own to clarify both tiers of active and passive: as when forging an implement, would one use only the hammer without the anvil for raw iron? Thus we know the hammer and anvil naturally divide into active and passive, yet looking toward the raw iron, they both belong to the active. The wise will understand through analogy; I hope you examine this carefully. It is all because they do not discern the two tiers of what is contemplated that they are deluded about this purport. Furthermore, if one does not establish the aggregates and so forth as the object, where would the subtle contemplation be applied? Where would the subtle object be revealed? Thus we know that if one departs from the three paths, there are no three virtues, as in defilement is identical to bodhi, and birth-and-death is identical to nirvāṇa. The Xuanwen briefly lists the ten vehicles, all established with reference to this. Furthermore, the Zhiguan dayi takes these two phrases as the fundamental framework for giving rise to the mind and establishing practice; how could there be a perfect and sudden [teaching] that surpasses this? If it were as the two teachers establish, one ought to say that bodhi is identical to bodhi and nirvāṇa is identical to nirvāṇa. Moreover, you cited from constant sitting that arising and confronting are both the dharma-realm. Now I ask: due to what does the dharma-realm have arising and confronting? One must know that it is in reference to faculties, dusts, and consciousness that it says arising and confronting the dharma-realm. Thus the Yili explains this passage: "Realizing (cultivating contemplation) whether arising or confronting (the aggregates and sense bases) does not go outside the dharma-realm (accomplishing the inconceivable)." That text has three meanings—in terms of principle, in terms of contemplation, and in terms of effect; this text identifies it precisely in terms of contemplative practice. Furthermore, the passage on settling the mind says, "only believe in the dharma-nature"—may I ask what dharma is believed to be the dharma-nature? Yet you do not know that this passage refers precisely to cultivating cessation and contemplation upon the aggregates. Thus the Awakening of Faith says: "All sentient beings from the beginningless past have never been free of thoughts." Furthermore, a later passage says, "defilement is fundamentally inherent." If one does not contemplate the three paths as subtle, it becomes equivalent to contemplating only pure true suchness. Would Jingxi have permitted that? Therefore the Fuxing, explaining "dwelling peacefully in worldly truth," says: "Because it is settled by cessation and contemplation, worldly truth then becomes inconceivable"; and it also says: "Settling is contemplation." Therefore, in discussing the perfect and subtle, only that which does not violate the existing text is the correct exposition. Now, explaining the single thought-moment is merely pointing to a single momentary mind of the combination of faculties and dusts; whether it is aggregates or delusions, good or evil, it fully possesses the three thousand and is identical to the three truths, which is the great substance of the ten subtleties; hence it says "all alike." This single thought-moment is for accomplishing contemplation; the present text specifically clarifies nonduality with reference to it; one must not fail to understand this, and therefore I have detailed it here.'