翻譯名義集 4.119

4.119

[Cūḍā] The Lishi pidan states: "The clothing and adornments of the people of Jambudvīpa differ: some retain a single topknot on the crown of the head and remove the rest of their hair; this is called a cūḍā topknot." Master Ying says: "This is translated as 'small', referring to a small topknot." The Hongming ji states: "Shaving the hair and altering one's appearance preserves loftiness and simplicity; leaving one's kin and cutting off affection directs one's intention toward the sage's realm. Ridding oneself of desires at the initial thought, forgetting the physical body in the ultimate fruit—why should one yearn for the three realms, and how could one linger in the six paths?" The Sarvāstivādins say: "Shaving the head and clipping the nails were instituted by the Buddha." The Vinaya states: "Shaving once every half month is the constant rule." The Nirvāṇa Sūtra says: "The marks of an evil monk are that the hair, beard, and nails on his head are all long and sharp; these are signs of breaking the precepts. Observing the responsive manifestation in the world, the Buddha extensively taught the detailed items of the myriad practices; meditating upon the realization of the principle, he only proclaimed the essential summary of four lines. Therefore, the abbreviated precepts taught for twelve years say: 'Do not commit any evil; practice all good; purify your own mind—this is the teaching of all Buddhas.'" The Miaoxuan explains: "'Any evil' refers to the faults and transgressions of the seven branches [of action], whether light or heavy, improper and contrary; such evils are prevented by the precepts (precepts are divided into innate and proscriptive, also called host and guest, or new and old). 'All good' refers to the good threefold karma, whether active or quiet, prior or subsequent preparatory practices; the branch-like merits are all pure and ascending, and hence called 'good'. 'Purify your own mind' means destroying all wrong inversions and clearly understanding worldly and trans-worldly causes and effects; among the primary and auxiliary Dharma gates that can remove mental defilements and cleanse all blemishes and impurities, what could surpass wisdom? The vast ocean of the Buddha Dharma is completely subsumed under these three. Yet because he considers the capacities and inclinations of beings, goodness is practiced differently; responding to beings in accordance with what is suitable, the exhibited practices differ. When discerning spiritual capacities, a distinction is made between practitioners of faith and practitioners of Dharma; when setting forth the aspects of practice, the difference between the separate and perfect [teachings] is arrayed. Furthermore, concerning capacities of faith and Dharma, the Sarvāstivādins say: 'One who enters through hearing is a practitioner of faith (śraddhānusārin); one who enters through contemplation is a practitioner of Dharma (dharmānusārin).' The Dharmaguptakas say: 'A practitioner at the stage of expedient means who sees little of the Dharma for himself and relies mostly on the power of hearing, and in the end must awaken by hearing the Dharma, is called a practitioner of faith. One who relies little on the power of hearing, sees much of the Dharma for himself, and in the end must awaken through contemplation, is called a practitioner of Dharma.' Tiantai traces the roots back far into the past: having listened and studied for many kalpas, or having sat in meditation for many kalpas, serves as the seed for faith or Dharma. Next, regarding the aspects of practice according to the separate and perfect [teachings], the Miaoxuan cites the Nirvāṇa Sūtra to explain the five practices: First, holy practice, referring to precepts, concentration, and wisdom, which serves as the cause for one's own practice; second, pure practice, referring to loving-kindness, compassion, sympathetic joy, and equanimity, which serves as converting others while in the causal stage; these two are causal practices cultivated prior to the bhūmis. The Chuiyu ji asks: 'Various texts sometimes say holy and pure [practices] are causal; why does it now say pure practice is in the fruit?' Answer: 'Both holy and pure practices pertain to both cause and fruit; contrasted with heavenly practice, the two are causal. Now in saying it is in the fruit, what doubt is there?' Third, heavenly practice, referring to realizing the heaven of supreme truth from the first bhūmi upwards; this is the natural principle, and because practice is accomplished by virtue of the principle, it is called heavenly practice. The Chuiyu ji asks: 'Since heaven is realization, why is it called practice?' Answer: 'Arising practice from heaven, it is therefore called heavenly practice. Thus the stage of heavenly practice lies in the bhūmis and abodes.' Fourth, infant practice, referring to the practice cultivated while demonstrating identity with the three vehicles and seven expedient means; fifth, sick practice, referring to demonstrating the physical manifestation of the nine paths, manifesting the appearance of the three obstructions. Both of these are practices of responsive manifestation arising from the fruit. The Vimalakīrti Commentary states: 'Infant practice arises from the wholesome root of great loving-kindness; sick practice arises from the wholesome root of great compassion.' The Sijiao yi states: 'Identity with the side of generating good is called infant practice; identity with the side of afflictions is called sick practice.' However, if these five practices are reconciled with the three truths: holy practice is the ultimate truth; pure, infant, and sick practices are the conventional truth; heavenly practice is the middle truth. Furthermore, relying on the Lotus Sūtra to explain the five practices of the perfect [teaching], the sūtra states: 'Adorning oneself with the Tathāgata's adornment is the perfect holy practice; the Tathāgata's room is the perfect pure practice; the Tathāgata's seat is the perfect heavenly practice. The Tathāgata's robe has two aspects: gentleness is the perfect infant practice; forbearance is the perfect sick practice.' The Great Sūtra states: 'Moreover, there is one practice that is the practice of the Tathāgata, namely, the Great Mahāyāna Parinirvāṇa.' This illustrates the essential principles of the methods of practice.