宗鏡錄 88.11

88.11

Answer: For a person of perfect faith, there are initially the stages of the five grades. Relying on the 'Chapter on the Discrimination of Merits' in the Lotus Sūtra, the Tiantai teaching establishes the stages of the five grades based on the perfect teaching. The first grade: initially bringing forth a single moment of citta of faith and understanding. The second grade: adding reciting and chanting. The third grade: adding preaching the Dharma. The fourth grade: concurrently practicing the six pāramitās. The fifth grade: correctly practicing the six pāramitās. Starting from the initial grade, one must rely on a quiet place to establish a bodhimaṇḍa, practice the four types of samādhi during the six periods of the day, repent of the transgressions of the six sense faculties, and cultivate the five repentances. As for the five repentances: first, repentance, which destroys the transgressions of grave evil karma; second, entreaty, which destroys the transgression of slandering the Dharma; third, rejoicing, which destroys the transgression of jealousy; fourth, dedication [of merit], which destroys the transgressions [of clinging to] various realms of existence; fifth, making vows, which conforms to the vows of emptiness and signlessness. The merit obtained is immeasurable, and cannot be expressed even by calculation and reckoning. If one can diligently practice the expedient methods of the five repentances, they will assist in opening the gate of contemplation, and the one mind [penetrating] the three truths will suddenly open and become clear, just like facing a clear mirror and comprehensively discerning all forms. Within a single moment of citta, perfect understanding is achieved; without exerting effort, it is naturally distinct. Right faith becomes firm and immovable. This is called the citta of deep faith and rejoicing, which is the stage of the disciple of the initial grade. The 'Chapter on the Discrimination of Merits' says: 'If there are those who hear of the long lifespan of the Buddha and understand its purport, the merit obtained by such persons is limitless, and is able to give rise to the supreme wisdom of the Tathāgata... and if they hear this sūtra and do not disparage it, but give rise to a citta of rejoicing, you should know that this is already a characteristic of deep faith and understanding.' This is the text for the initial grade. Using the contemplation of citta with perfect understanding, cultivating the five repentances, and additionally reciting and chanting, the excellent words and subtle meanings merge with one's citta, just like oil assisting a fire. At that time, the mind's contemplation becomes even brighter, which is called the second grade. The sūtra says: 'How much more so those who recite, chant, accept, and uphold it! Such persons carry the Tathāgata on their heads.' Furthermore, with the faith of the increased grade, cultivating the five repentances and additionally preaching the Dharma, one transforms one's internal understanding to guide and benefit others before them. Because of vast salvation, the merit of transformation returns to oneself; the citta takes another turn, doubling in excellence compared to before, which is called the third grade. The sūtra says: 'If there are those who accept, uphold, recite, chant, and speak it for others, whether writing it themselves or instructing others to write it, making offerings to the sūtra scrolls, they need not erect stūpas or temples, nor build saṅgha quarters to make offerings to the saṅgha.' Furthermore, with an advancing citta cultivating the five repentances and concurrently practicing the six pāramitās, due to the power of merit, the contemplation of citta is doubly assisted, advancing yet a level deeper, which is called the fourth grade. The sūtra says: 'How much more so if there is someone who can uphold this sūtra and concurrently practice the six pāramitās! Their merit is most supreme, limitless and boundless, just as space in the east, west, south, north, the four intermediate directions, above, and below is limitless and boundless; this person's merit is likewise limitless and boundless, quickly reaching sarvākārajñatā.' Furthermore, using this citta to cultivate the five repentances and correctly practice the six pāramitās, oneself practicing and transforming others, phenomena and principle are fully complete, the mind's contemplation is unobstructed, and surpassing the previous [grades], it cannot be compared by analogy; this is called the fifth grade. The sūtra says: 'Furthermore, for the sake of others, with various causes and conditions, explaining this Lotus Sūtra in accordance with its meaning, and also being able to uphold the precepts purely, dwelling together with the gentle, enduring humiliation without dveṣa, with firm will and mindfulness, constantly valuing seated meditation, attaining various profound samādhis, being energetic and valiant, gathering all wholesome dharmas, possessing sharp faculties and wisdom, and being skilled in answering questions and challenges... up to, you should know that this person has already approached the bodhimaṇḍa, is close to anuttarā samyaksaṃbodhi, and sits beneath the bodhi tree.' From the initial grade up to the initial abodement, it can be cultivated in a single lifetime, and realized in a single lifetime. One does not wait until ascending to the seventh bhūmi before practicing it; why rely on the [stage of] Joy to initially enter the double flow? The reason the previous teachings elevated their stages was that they were expedient explanations; that the stages of the perfect teaching are lower is the true explanation. The Lotus Sūtra says: 'Such matters are my expedients, and so it is for all Buddhas; now I shall explain for you the most real matter'—this is precisely what it means. Moreover, discussing the height of stages in terms of the four teachings—Tripiṭaka, Common, Separate, and Perfect—to evaluate superiority and inferiority: if one cultivates perfectly in accordance with the perfect teaching, upon reaching the second practice among the ten practices, one is already equal to the stage of wondrous enlightenment in the Separate Teaching. If one ascends to the third practice, as for all wisdom and severance, followers of the Separate Teaching do not even know their names, let alone their Dharmas. The Mahāyāna Separate Teaching elucidates the principle of the non-empty Buddha-nature of the middle way, and yet is still so disparate; how much more so the results of merely empty, ash-like cessation in the Tripiṭaka and Common [teachings]! From the third practice of the perfect teaching up through the ten dedications, the ten bhūmis, and the two enlightenments of virtual and wondrous, all wisdom and severance are not within [their] realm. The Separate Teaching only knows that within the second practice of the ten practices, one merely severs avidyā, considering it the ultimate fruit of its own house, without knowing that it is the lower cause of another house. For example, building a foundation of brick and stone and decorating the top with gold and jewels—how could that compare to piling up diamonds entirely from the foundation to the summit? Not only is there a distinction between high and low stages, but also between precious and non-precious. Furthermore, regarding the gate of severing delusion, when discussing severing versus non-severing: the Separate Teaching only explains severing, not non-severing. The Perfect Teaching possesses both meanings: if in the path of teaching it explains severing, in the path of realization there is non-severing. For example, the Hīnayāna discusses severing as an expedient, but in realizing the real, it does not discuss severing or non-severing; here it is also like this. If one employs the inconceivable contemplation, internally one sees no kleśa to be severed; the nature of kleśa does not obstruct bodhi, and bodhi does not obstruct kleśa. Kleśa is itself bodhi, and bodhi is itself kleśa. Therefore, Vimalakīrti says: 'For people of overweening pride, the Buddha spoke of severing lust, anger, and delusion, naming it liberation; for those without overweening pride, the nature of lust, anger, and delusion is itself liberation.' The six faculties and the six dusts are without limitation or obstruction; just seeing forms in the eyes is also entering the three gates of liberation in the eyes. The Avataṃsaka explains that from the ten eyes up to the six faculties, all explain that within a single dust mote, the Buddhas of the ten directions and the three periods of time are fully present, displaying the eight aspects of attaining the way, turning the wheel of Dharma, and liberating sentient beings—all are clear and distinct without being severed. Furthermore, the stages of the five grades are equivalent to the fivefold contemplation for stilling the mind in Hīnayāna. Now, the five grades use the four great vows and the four types of samādhi to elucidate the fivefold stilling of the mind. The four great vows elucidate four types of stilling the mind; the four types of samādhi elucidate the fifth stilling of the mind. As for the four great vows: first, causing those not yet ferried across to be ferried across; second, causing those not yet understanding to understand; third, causing those not yet at peace to be at peace; fourth, causing those not yet extinguished to attain extinction. As for the four types of samādhi: first, constant walking; second, constant sitting; third, half walking and half sitting; fourth, neither walking nor sitting. Now, regarding the four great vows elucidating four types of stilling the mind: the truth of suffering in saṃsāra is itself nirvāṇa, without duality and without distinction. This is believing in phenomena and conforming to principle; faith is the origin of the path and the mother of merit. This is the first vow: causing those not yet ferried across the truth of suffering to be ferried across the truth of suffering, which is the stilling of the mind through faith in principle of the initial grade. Kleśa is itself bodhi, without duality and without distinction; this is causing those not yet understanding the truth of origination to understand the truth of origination, which is the stilling of the mind through recitation and liberation of the second grade. This is great compassion relieving suffering, giving rise to the former two vows. Causing those not yet at peace in the truth of the path to be at peace in the truth of the path is preaching the Dharma with unstinting kindness, which is the stilling of the mind through preaching the Dharma of the third grade. Causing those not yet entered into the truth of cessation to enter into the truth of cessation is concurrently practicing the six pāramitās; the six pāramitās cover saṃsāra on this shore, which is the fourth stilling of the mind. Great kindness giving joy gives rise to these latter two vows. As for the four types of samādhi elucidating the fifth stilling of the mind: all four of these samādhis cultivate mindfulness of the Buddha, destroying transgressions that obstruct the path. There are those who count the breaths, yet vitarka and vicāra do not cease; if they are mindful of the Buddha or recite the name, they instantly destroy vitarka and vicāra, and the citta settles peacefully into samādhi. Therefore, a sūtra says: 'If there are sentient beings with excessive lust, constantly being mindful of Avalokiteśvara, they immediately attain release,' destroying fundamental avidyā. It also says: 'In a single thought knowing that all dharmas are the bodhimaṇḍa'—these are all Dharma gates of mindfulness of the Buddha. The constant walking samādhi is the standing of the Buddhas, seeing before oneself the Buddhas of the dharmadhātu. The constant sitting samādhi is binding conditions to the dharmadhātu, being mindful of the Buddha with a single thought of the dharmadhātu. The half-walking and half-sitting samādhi is contemplating the real Dharma of the Buddhas. The Lotus Sūtra says: 'One should accomplish four dharmas to be protected and kept in mind by the Buddhas.' This speaks to practitioners of initial citta. If a person practices the path, constantly delighting in seated meditation, contemplating that the mind is without mind and that dharmas do not abide in dharmas, this is called the great repentance. The neither-walking-nor-sitting samādhi is that walking, standing, sitting, lying down, speech, silence, and so forth are all Mahāyāna, because [they are] unobtainable. If in the Three Piṭakas, one contemplates phenomena with phenomenal contemplation, meaning counting the breaths, the impure, the realm of kindness and compassion, analysis, mindfulness of the Buddha, the fivefold contemplation for stilling the mind, and so on; now, in the stages of the five grades of the perfect teaching, one contemplates principle with contemplation of principle: saṃsāra is itself nirvāṇa, and kleśa is itself bodhi. Vital life is the breath-life of sentient beings; nirvāṇa is the breath-life of the dharmakāya. Although it cannot be counted, it can disperse agitation and clarify stillness; this corresponds to counting the breaths. Kleśa is defiled and evil at the bottom; bodhi is the supreme, pure principle. Because the latter is revealed in contrast to the former, the liberation of words and letters corresponds to stilling the mind through the impure. As for the vow of great compassion to relieve the suffering of causes and effects: if one has 'mine', one cannot even deliver oneself, let alone relieve others' suffering. Because there is no 'mine', one gives rise to a citta of kindness and compassion to deliver oneself and deliver others. As for the vow of great kindness to give the joy of causes and effects: if one gives rise to avidyā, ignorance, and attachment toward the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda), one does not even have joy oneself, let alone give joy to others. Now, being oneself without delusion, one is able to give joy to others. Whereas the Hīnayāna is mindful of the marks and characteristics of the physical responsive Buddha, now one is mindful of the marks and characteristics of the dharmakāya; phenomena and principle are eternally distinct. Furthermore, the Buddha of the Tripiṭaka teaching is equal to the stage of the ten faiths of the perfect teaching, because they jointly eliminate the four abiding kleśas within the realms. Although the ten faiths are equal to the Buddha of the Three Piṭakas in jointly eliminating the kleśas within the realms, the ten faiths also perfectly subdue the fundamental avidyā beyond the realms. The Tripiṭaka teaching does not even recognize the ground-abiding avidyā; how could it be said to subdue it? The Buddha stage of the Three Piṭakas is still called inferior; how much more so the two vehicles! Therefore it is said: in jointly eliminating the four abidings, they are equal at this point; but regarding the subduing of avidyā, the Three Piṭakas is inferior. The Buddha is still inferior; the two vehicles can be known. Now, the initial stages of entry in perfect faith have been briefly explained; the aspects of wisdom, severance, and practice for the fifty-two stages are explained extensively in that [tradition]. Thus we know that the sudden cultivation of perfect faith and the gradual realization of provisional faculties are as far apart in the forging of practice as a day and a kalpa. Entering this mirror of the source, the merit is boundless. Therefore the ancestral teacher said: 'Being identical with the mind is swift; bringing forth the mind to practice is slow.' Thus the Tiantai teaching says: 'The great faculty knocking on the Buddha is likened to the grass of patience; the perfect response and sudden explanation are likened to yielding ghee.' Furthermore, when the sudden teaching first enters the internal ordinary, it is still called milk. Calling it milk is not meant as being bland, but because it is initial, because it is the root. Just as when a cow has newly given birth, blood transforms into milk, pure within the body, and when the calf sucks, the cow yields milk, the Buddha is likewise: newly sitting on the bodhimaṇḍa and newly attaining right enlightenment, the blood of avidyā and the like transforms into clarity; the eighty thousand Dharma treasuries and the twelve divisions of scriptures are fully present in the dharmakāya; the calf of the great faculty is the first to receive the milk. Milk is the first of all flavors, analogizing that the sudden is at the head of all teachings; therefore the Avataṃsaka is considered milk. As the Mahāparinirvāṇasūtra says: 'In the Snow Mountains there is a grass named Rich and Glossy; if cows eat it, they yield pure ghee, without blue, yellow, red, white, or black colors. Through the conditions of grain and grass, there are differences in color and flavor. These sentient beings, due to the conditions of karma of clarity and avidyā, give rise to two characteristics. If avidyā transforms, it becomes clarity; all dharmas, wholesome and unwholesome and so on, are likewise without two characteristics.' Thus the teaching of the One Vehicle of the Lotus is ghee. The Avataṃsaka Treatise says: 'This great purport of the Avataṃsaka is the main source of the One Vehicle: merely when consciousness is extinguished and time is forgotten, emotional dust is suddenly cut off, and there is only the realm of true wisdom. In a single thought, the five stages are simultaneously clarified, because the Buddha fruit is taken completely as the cause. Even if an ordinary person abides in the world for a hundred years or for many kalpas, in their own view they do not see a single moment that can shift; they do not see that they will become a Buddha in the future, do not see that they have already become a Buddha, and do not see that they presently become a Buddha. Since the Dharma of the stage of the ten abodements is like this, in what further life would they not become a Buddha? In what further life would they attain right enlightenment? This Avataṃsaka Sūtra is the gate of the original dharmadhātu, the great mansion where all Buddhas originally abide, and the ultimate destination to which all Buddha-children return. Manifested bodies and provisional vehicles all remain outside it. If anyone enters, once entered, they are wholly true. In this stage, the bodhisattva of the abodement of initial citta sees the path, abides in the Buddha's vision and knowledge, and enters the Buddha's vision and knowledge, directly sharing with the Tathāgata the same citta, body, nature, wisdom, and characteristics; therefore, it suddenly seals the aspects of practice of the five stages, which are entirely contained within it, just like holding a bright mirror that universally reflects all forms. The Dharma gate of this sūtra is fundamentally like this. All its praises and explanations should be known thus, and should be believed and understood thus. Because the Dharma gate of the dharmadhātu is perfect and without beginning or end, within a single thought years and months, dark and light, are manifold and inexhaustible; within a single hair, the realms of Buddhas and the realms of sentient beings, with their forms and characteristics, are boundless. When one is accomplished, all are accomplished; when one is ruined, all are ruined.' Furthermore, the Avataṃsaka Sūtra takes the dharmadhātu of the universal gate, the Dharma gate of universal sight, the body of the tathāgatagarbha, the realm of samādhi, the ornament of Indra's net, the oceans of world-realms, and the manifold wondrous wisdoms of revolution, and attains them simultaneously at once, because one realization is all realization, and one severance is all severance. Thus within one's own body there are the ornaments of the oceans of kṣetras of the Buddhas of the ten directions; within the Buddha's body is the realm of one's own body, manifoldly hidden and appearing; the Dharmas of the worlds of the ten directions are naturally like this. Just as all rivers flow back to the great ocean: although they have not yet entered the ocean, their moistening nature is without difference; once they enter the great ocean, they all share the same salty flavor. All sentient beings are likewise: although delusion and awakening differ, from the beginning they have never departed from the original ocean of Buddhas.