般若心經略疏連珠記 2.16

2.16

From "Fourth, regarding" below is the fourth [section]: explaining in terms of contemplative practice. Previously it concerned the sphere realized and contemplated; now it concerns the wisdom that can realize and contemplate, so as to explain the sūtra text. Within this there is also the person addressed, etc., which the commentary's division briefly does not bring forth. The text has three [parts]: first, the two wheels of calming and contemplation. Regarding "Contemplating form, etc.," it is the second line of the sūtra. The Baoche says: "What is called calming means calming all characteristics of sensory spheres. That is, using awakening wisdom and the principle of consciousness-only to break the characteristics of external dust; once dust characteristics are calmed, there is no discrimination, hence it is called calming. Form is external dust; contemplating it as immediately empty accomplishes the practice of calming." The treatise also says: "Relying on this samādhi, one knows the single characteristic of the dharmadhātu; this is called the one-practice samādhi (ekavyūha-samādhi)." One should know that tathatā is the foundation of samādhi. The Mañjuśrī-prajñā Sūtra says: "What is called the one-practice samādhi? The Buddha said: The single characteristic of the dharmadhātu; binding one's focus to the dharmadhātu is called the one-practice samādhi. One who enters the one-practice samādhi fully knows the undifferentiated characteristic of the dharmadhātu of the Buddhas as numerous as sands of the Ganges River," and so on extensively. The tathatā samādhi can generate these immeasurable samādhis; the Mañjuśrī-prajñā is precisely the expanded text of this sūtra. Regarding "Contemplating emptiness, etc.," the treatise says: "What is called contemplation means discriminating the characteristics of arising and ceasing through causes and conditions, following along with the meaning of vipaśyanā contemplation." This is the fourth line of the sūtra. The Yogācāra[-bhūmi] says: "If one possesses wondrous worldly wisdom regarding the ultimate purport of all dharmas and the immeasurable purports of abiding, one should know this is contemplation." Contemplating emptiness as immediately form establishes the conventional. Emptiness and form being non-dual is the two "not different" lines. Seeing form as not real form, its entire essence is true emptiness; seeing emptiness as not annihilationist emptiness, its entire essence is illusory form. Clearing away emotional dust, emptiness and form are unobstructed; eradicating intellectual understanding, mind and objects are both obliterated—this may be called the transformation of calming and contemplation into ultimate practice. The treatise says: "When concentration accords with its time, contemplation is compliant; when contemplation accords with its time, concentration is compliant and complete, because they turn without departing from being complete."