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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1726 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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1.1

Spoken by the Great Master Zhizhe of Tiantai under the Sui; recorded by his disciple Guanding.

Now, the dharma-dhātu is perfectly interfused, where images have no image; tathatā is pure, where transformation has no transformation. Although images have no image, there is nowhere that is not imaged; although transformation has no transformation, there is nowhere that is not transformed. Therefore, being nowhere present yet nowhere absent, he manifests responsive bodies across the nine paths, abides in existence without perpetual quiescence, and enters into the purport of non-duality. For this reason, by appealing through the three karmas, beings are blessed with release from the shores of suffering; through the four great vows, they are caused to partake of supreme bliss. Hence, in the Sahā world he receives the name of "Bestower of Fearlessness"; in the presence of the Buddha Ratnagarbha he received the title "Avalokiteśvara"; having already attained the seed-awareness, he is named "Saddharmaprabhāsa"; and being next in succession, he is called "Samantaprabhāsapuṇya." Such are his origin and traces—how could they ever be fathomed? Merely as an upāya in accord with conditions, a single name is provisionally raised.

1.3

Now, when we say "Avalokiteśvara," the correct pronunciation in the Western Lands is Ayapoloujidi输 [Avalokiteśvara], which here means "Observing the Sounds of the World." Subject and object are perfectly interfused, existence and non-existence are both unimpeded; illuminating to the utmost the true nature, he discerns its roots and branches; hence he is called "Observing." "Sounds of the World" refers to the object observed: the myriad images are in flux, separated and distinct, their kinds of voices chanting diversely; all receive freedom from suffering, and the Bodhisattva's vast benevolence universally saves them at once, causing them all to be liberated; hence he is called "Avalokiteśvara." This raises both object and wisdom, and designates both subject and object together. "Sūtra" (jing) means "path" or "warp"; its textual principles express and unfold, weaving together the mind of the practitioner; hence it is called "sūtra." As for "Universal Gate" (pumen): "universal" has the meaning of all-pervading; "gate" means that which can provide passage; by means of the single true mark, ten universal gates are opened, unimpeded anywhere; hence it is called "Universal Gate." "Chapter" (pin) means a category: meanings and categories follow one another, hence it is called a "chapter."

1.4

Since the major treatise [the Lotus Sūtra commentary] has five chapters explaining the meaning, the present chapter is likewise interpreted in this way. The five points are: first, explaining the name; second, revealing the essence; third, clarifying the central theme; fourth, discerning the function; and fifth, characteristics of the teaching.

1.5

Explaining the name is twofold: first, a general explanation; second, a specific explanation. The general one explains person and dharma together; the specific one distinguishes person and dharma separately. Why so? Because capacities may be sharp or dull, and exposition may be extensive or abridged.

1.6

Now, regarding the general explanation, there are four parts: first, listing the names; second, their sequence; third, interpretation; fourth, critical evaluation. First, listing the names: ten meanings are used as the general explanation. Why? The ultimate principle is pure, without name and without mark, neither dharma nor person, surpassing all reckonings, not one, two, or three. Yet, as the wondrous principle is open and penetrating, names and marks are provisionally spoken of within the nameless and markless; hence a nameless name is established, provisionally designating person and dharma, and though it is beyond reckonings, reckonings are also discussed. Thus the *Dàzhìdù lùn* says: "Prajñā is a single dharma, but the Buddha speaks of it with various names, establishing different words for it in accordance with the kinds of sentient beings." Speaking from the middle position now, we briefly use ten meanings to explain the general purport. The ten meanings are: first, person and dharma; second, benevolence and compassion; third, merit and wisdom; fourth, true and responsive; fifth, medicine and jewel; sixth, covert and overt; seventh, expedient and real; eighth, origin and traces; ninth, conditioning and revealing; tenth, wisdom and eradication.

1.7

Second, the sequence: this has two senses: first, clarifying the sequence in terms of contemplation; second, clarifying the sequence in terms of the teachings. In terms of contemplation, it is comprehensive: the initial, intermediate, and final minds bring the cause to perfection and the fruition to fullness. In terms of the teachings, it is all-encompassing, including the gradual and sudden, Hinayāna and Mahāyāna sūtras. In terms of contemplation, person and dharma are placed first because when one wishes to clarify contemplative practice, there must be a person, and the person must hold the dharma. For example, when a person receives the retribution of a single lifetime, gathering the aggregates to form a person, although possessing immeasurable virtuous conduct, their name must first be designated; hence person and dharma are placed first, and the purport here is analogous. It may be so that person and dharma stand first among the nine meanings, but why then are they taken in sequence as person and then dharma? This must be grounded in the sūtra: the sūtra says, "By virtue of these causes and conditions, he is named Avalokiteśvara," which first distinguishes the person; later it says, "By the power of upāya, he manifests through the universal gate," which then discusses the dharma. The person is able to hold the dharma; therefore it says "person and dharma."

1.8

Second, benevolence and compassion: this is truly because Avalokiteśvara as a person contemplates the dharma of the true mark and universal gate, and penetrates the principle of the true mark—which is neither person nor dharma—and all sentient beings are also like this. Hence the *Avataṃsaka* says: "The mind, the Buddha, and sentient beings—these three are not different." This principle is complete and perfect, without lack or diminution; why then do sentient beings, fully possessing this principle, remain deluded in sentiment and suffer in inverted confusion? Having contemplated this, he then gives rise to benevolence and compassion, vowing to eradicate suffering and grant bliss; therefore benevolence and compassion are clarified. Furthermore, if taken for the convenience of discourse, benevolence comes first and compassion after; this is also in terms of the Bodhisattva's original intention, which wishes to grant bliss through great benevolence, but since they have not attained bliss, he next eradicates suffering through great compassion; thus benevolence is first and compassion after. If according to the sequence of function, he first eradicates suffering with great compassion, and only then grants bliss with great benevolence; moreover, in terms of the practitioner, one first escapes suffering and later receives bliss; hence compassion is first and benevolence after. Here we follow the sequence of the former meaning.

1.9

Third, merit and wisdom: initially, person and dharma accomplish one another—this is based on faith; next, benevolence and compassion grant [bliss] and eradicate [suffering]—this clarifies vows. If one wishes to fulfill these vows, one must cultivate practice; cultivation does not go beyond merit and wisdom. Wisdom is prajñā, and merit is the five perfections; mutually supporting and guiding, practice accords with vows, and phenomena and principle become fully complete. If wisdom grows brighter, the vow of great compassion is fulfilled, and the meaning of eradicating suffering is accomplished; if merit is profound and thick, the vow of great benevolence is fulfilled, and the meaning of granting bliss is accomplished. Hence merit and wisdom are placed third. Furthermore, for the convenience of discourse, merit comes first and wisdom after; but in terms of the original intention to transform others, one initially wishes to benefit them with real wisdom, and if they cannot bear it, only then does one display merit. Moreover, as support, merit comes first; as guidance, wisdom comes first.

1.10

Fourth, true and responsive: if wisdom becomes increasingly clear, it accords with dharma-nature; dharma-nature is the true mark, termed the dharma-kāya. Once the dharma-kāya is revealed, it can give rise to the responsive from the true; the true being revealed and the responsive arising are solely brought about by the development of merit and wisdom; hence this is fourth in sequence. Moreover, in terms of upāya transforming beings, one first employs the responsive and later the true. Here we follow the former meaning for the sequence.

1.11

Fifth, clarifying the two bodies of medicine and jewel: previously, true and responsive were clarified solely in terms of realization, not yet touching upon benefiting others. Now we clarify that both bodies can benefit beings: the true body breaks attachment to marks and is likened to medicine; the responsive body meets the myriad capacities and is likened to a jewel. In clarifying their sequence according to the two words, it is similar to benevolence and compassion.

1.12

Sixth, clarifying covert and overt: previously it was clarified that the principle of the two bodies is able to manifest benefit; now we discern that those receptive to conditions attain covert benefit or attain overt benefit; hence this is clarified after the two bodies.

1.13

Seventh, clarifying the expedient and the real: why are the benefits attained by those conditions previously mentioned not the same? It is truly because upāya is without fixed direction, responds appropriately to capacities, and never misses what is fitting—this is the power of the two wisdoms; hence this comes next in sequence. Putting the expedient first and the real after is the sequence in terms of shallow and deep. If following the text, it first benefits through the real, and next delivers through the expedient—this is the sequence following beings. If in terms of the Buddha's original intention, it is solely for the sake of the one great causal condition: he first reveals the real benefit, and when sentient beings cannot yet bear it, he later employs delivery through the expedient.

1.14

Eighth, clarifying origin and traces: although beings are benefited through the skillfulness of the expedient and the real, such skillfulness has superiority and inferiority; it must involve the distinction between origin and traces of superior, middling, and inferior wisdom. The expedient and real are brief and horizontal; now we wish to minutely determine the higher and lower to clarify their sequence and stages: if the origin is high, the traces of the expedient and real that are wrought are wondrous. Therefore, following what was general and brief, the capacity of this fine and wondrous nature is discerned. Without the origin, there is no way to project the traces; therefore the origin is clarified first. Without the traces, there is no way to reveal the origin; hence the traces should come first.

1.15

Ninth, clarifying revealing cause and conditioning cause: up to this point, the practitioner's generation of mind and cultivation of practice, advancing from cause to result, and transforming others to benefit beings, have had varying depths. From person and dharma up to true and responsive is the sequence of one's own practice; from medicine and jewel up to origin and traces is the sequence of transforming others. This has been a forward exposition, not yet tracing back to the root. Now, to trace back to their nature-virtue seed: if the person of contemplative wisdom, with compassionate mind and vows, adorned with wisdom, reveals the true body, these all have the revealing cause as their seed; if the dharma of the universal gate, with benevolent mind and vows, adorned with merit, reveals the responsive body, these all have the conditioning cause as their seed; hence this is ninth in sequence.

1.16

Tenth, clarifying wisdom and eradication: previously, clarifying conditioning and revealing was tracing back to the causal source; now, clarifying wisdom and eradication is the forward discussion of the ultimate. Beginning by arising from the revealing cause, it culminates in the great wisdom of bodhi; beginning by arising from the conditioning cause, it culminates in the virtue of eradication of nirvāṇa. When one enters nirvāṇa, all practices cease; hence it stands tenth.

1.17

Second, clarifying the sequence in terms of the various teachings: this again has general and specific aspects. The general meaning can be understood; the specific will now be spoken of. As for the sudden teaching of the *Avataṃsaka*, the teaching is titled *Dà fāngguǎng fú huáyán* (Buddhāvataṃsaka-mahāvaipulya). Based on the title, it first clarifies person and dharma; this person holding the dharma must possess benevolence and compassion. When the bodhisattva cultivates the causes, merit and wisdom are naturally present; once having entered the stages, they must realize the true and responsive; once able to benefit beings, they then discern medicine and jewel; beings attain its benefit, both covertly and overtly; yet it does not specifically discuss the expedient and real, or origin and traces. As for conditioning and revealing, and wisdom and eradication, their general meaning is present, but their specific sense is absent. Why so? The Buddha's single lifetime of converting beings clarifies the sudden and the gradual; though the sudden teaching was spoken, the gradual teaching had not yet been revealed; hence these four points were not clarified. Why were they not clarified? That sūtra clarifies that the Hinayāna is isolated from the Mahāyāna, like the deaf and mute; concealing this expedient, it had not yet revealed its real; hence it says: "Long keeping silent regarding this essential, I was not eager to speak it quickly." Therefore it is said there is no expedient and real. To say there are no origin and traces: that sūtra did not yet disclose the trace of the physical body born in the royal palace or the trace of the dharma-kāya in the site of quietude and extinction, nor did it snap its fingers and clear its throat to disclose the origin of the two bodies—physical and dharma—attained in the distant past; therefore it is said there are no origin and traces. To say there are no conditioning and revealing, and no wisdom and eradication: it did not clarify that the capacities of the Hinayāna and those possessed of mind originally possess the cause of eternal abiding, and are bound to realize the original fruition of wisdom, eradication, and bodhi; therefore it is said they are absent.

1.18

Next, regarding the Tripiṭaka teaching, it explains only the three meanings of person and dharma, benevolence and compassion, and merit and wisdom; it lacks the seven [meanings] such as true and responsive. Why is this so? In the teaching of the two vehicles, it explains only the burning of the body and the annihilation of wisdom; how could one arise as a responsive [body] from the true? Since there is neither true nor responsive, by what means could one benefit beings? A personal objection: Speaking comprehensively, all ten are present; speaking distinctly, there are only three. If these three are explained according to the truth of emptiness, then in following the comprehensive sense, all ten meanings are indeed possessed; why stop at only three? If one says it is distinct, the distinct should be explained according to the middle way. Since it is able to possess the middle way and the three kinds including person and dharma, for what reason would it lack the seven? A personal answer: Speaking comprehensively of the ten meanings, this is said with regard to the three vehicles; speaking distinctly of the three categories, it is precisely based upon the Tripiṭaka bodhisattva. A bodhisattva may possess the meanings of benevolence, compassion, merit, wisdom, and subduing afflictions; yet having subdued them without eradicating them, he therefore lacks the seven dharmas such as true and responsive. The Master said: 'Confined to this teaching, it stops at three.' If we consider the Vaipulya teachings which contrast the small to illumine the great, they possess the six meanings from the middle way, the Great Vehicle, person, dharma, up to the two benefits of covert and overt; yet because they still bring along upāya to mature sentient beings, they cannot explain the four meanings such as expedient and real. If one explains the Prajñā teaching, although it has not yet converged the persons of the small vehicle, it has already converged the dharmas of the small vehicle as all being the Mahāyāna; it explains only the six meanings of person, dharma, and so forth, and likewise bringing along upāya, it does not yet clarify expedient and real and so forth. If we consider the Saddharmapuṇḍarīka teaching, it converges the persons of the small vehicle: 'You are truly my sons, and I am truly your father; what you practice is the bodhisattva path.' It opens the expedient and reveals the real, discloses the origin and displays the traces; its definitive meaning is determined without mutual doubt or objection. Therefore we know that the Saddharmapuṇḍarīka is able to explain the eight meanings from the middle way, person, and dharma, down to origin and traces; what the preceding teachings did not clarify, only the Saddharmapuṇḍarīka explains. Hence it says: 'Never before had I spoken of such matters to anyone.' What is spoken now is precisely: 'Now I shall speak to you of the most real matter.' The ultimate and complete fulfillment of the great cause and condition by which all Buddhas of the three periods of time mature sentient beings is fully contained in the Saddharmapuṇḍarīka; therefore, the twenty thousand Candrasūryapradīpas taught only the Saddharmapuṇḍarīka, ceased converting, and entered extinction, and so also did Kāśyapa Tathāgata. If we consider the Mahāparinirvāṇa, there are two types [of disciples], namely the sharp and the dull. Those of Śāriputra's class all attained awakening and entered at the Saddharmapuṇḍarīka; with the eight meanings fully complete, they did not wait for the Mahāparinirvāṇa. If there were disciples of dull faculties who did not awaken at the Saddharmapuṇḍarīka, then for these persons the source is traced back even further, extensively explaining conditioning and revealing and clarifying the three Buddha-natures. If we speak of the seed of the revealing cause of the nature-virtue, its cultivation-virtue becomes prajñā, and in its ultimate state it becomes the wisdom-virtue of bodhi. The seed of the conditioning cause of the nature-virtue, in its cultivation-virtue, becomes liberation and the eradication-virtue of nirvāṇa. If the nature-virtue is neither conditioning nor revealing, it is precisely the direct cause; when the cultivation-virtue is completed, it is the three dots of the dharma-kāya, neither vertical nor horizontal. Therefore we know that what is clarified in the Mahāparinirvāṇa traces back to the beginning and end of the eight dharmas to complete wisdom and eradication, with all ten meanings fully complete. This traverses the five flavors to discuss the sequence of the ten dharmas; explained according to the four teachings, it can be understood. Thus we know that the ten dharmas gather and bind contemplation and teaching, summarize beginning and end, and assess the broad meaning. What contemplation is not subsumed? What teaching is not gathered in? Its spirit is vast and far-reaching, its doctrinal flavor profound; beginning and end have a sequence, and coarse and subtle do not conflict with each other. This is to explain the meaning of their arising.

1.19

Question: The teachings prior to the Saddharmapuṇḍarīka all equally have six meanings; how are they different?

1.20

Answer: The six meanings of the Avataṃsaka become sarpir-maṇḍa for persons of sharp faculties, and become milk for persons of dull faculties. The three meanings in the Tripiṭaka secretly pass along for persons of sharp faculties, and become curd for persons of dull faculties. The six meanings of the Vaipulya become sarpir-maṇḍa for persons of sharp faculties, and become raw butter for persons of dull faculties. The six meanings of the Prajñā, in regard to persons of sharp faculties, become sarpir-maṇḍa, and become clarified butter for persons of dull faculties. As for the eight meanings of the Saddharmapuṇḍarīka, they become sarpir-maṇḍa for persons of dull faculties.

1.21

Third, in explaining [the terms]: 'Person' is the person formed by provisional names; 'dharma' is the dharmas of the five aggregates that can form [the person]. These persons and dharmas apply generally to ordinary beings and sages. Form, feeling, perception, karmic formations, and consciousness are ordinary and base dharmas; taking hold of these dharmas can form a person of saṃsāra. Morality, concentration, wisdom, liberation, and the knowledge and vision of liberation are world-transcending dharmas; taking hold of these forms a world-transcending sage. Hence the Dàzhìdù lùn says: 'Among sentient beings, the supreme is the Buddha; among dharmas, the supreme is nirvāṇa.' Although they apply generally to ordinary beings and sages, they are not without distinctions: superior, middling, and inferior evils form the persons and dharmas of the three miserable realms; superior, middling, and inferior goods form the persons and dharmas of the three wholesome destinies; hence there are gradations among the six destinies. If we discuss this in even finer detail, among the hundreds of thousands of grades of sages, the persons and dharmas are likewise not the same. In the gate of existence of the Tripiṭaka [teaching], one contemplates sentient beings, self, and person as being like the hair of a tortoise or the horns of a hare, ultimately unobtainable; there are only the dharmas of the five aggregates. This is emptiness of the person, but non-emptiness of dharmas. Contemplating these dharmas as impermanent, arising and ceasing without abiding, gives rise to stages such as heat and summits; this is taking hold of the dharmas of upāya to form a worthy person on the semblance path. If one gives rise to the real and becomes a sage, being born in the land of residual upāya, one takes hold of the dharma-nature, form, consciousness, and so forth, to form a practitioner of that land. In the gate of emptiness, it explains that there is an essence of real dharmas, and by taking hold of these real dharmas there can be a person of provisional name. Contemplating the three provisionalities as floating and empty, one converges and enters into empty equality; at heat and summits one takes hold of the dharmas of upāya to form a worthy person on the semblance path. If one gives rise to the real and becomes an non-learner, being born in the land of upāya, one takes hold of the five aggregates of the dharma-nature to form a practitioner of that land. The persons and dharmas of the other two gates can be known by analogy with this.

1.22

In explaining person and dharma in the Mahāyāna, it neither says that the person is empty while dharmas are not empty, nor does it say that the essence has provisional functions; it only contemplates the nature of provisional names, aggregates, sense-bases, and so forth, as fundamentally empty of themselves. Hence the Pañcaviṃśati says: 'The nature of form is like the nature of the self; the nature of the self is like the nature of form.' From the initial mind to the final mind, one constantly contemplates person and dharma as both empty. Hence the Dàzhìdù lùn says: 'The bodhisattva constantly contemplates nirvāṇa as he practices the path.' Because contemplating the emptiness of the person is the seed of the revealing cause, the treatise says: 'Among sentient beings, the supreme is the Buddha.' 'Buddha' means awakening, and awakening is wisdom; initially one awakens to the emptiness of the person, and finally one awakens to the emptiness of dharmas. Therefore we know that contemplating the emptiness of the person is the seed of the revealing cause. Contemplating the emptiness of dharmas is the seed of the conditioning cause because the Dàzhìdù lùn says: 'Among dharmas, the supreme is nirvāṇa.' Because the aggregates of birth and death are cut off, the aggregates of nirvāṇa arise. The Mahāparinirvāṇa-sūtra says: 'By destroying this form, one obtains permanent form; and so forth down to consciousness, which is likewise.' The Pañcaviṃśati says: 'When the bodhisattva practices prajñā, he obtains form without equal, and feelings, perceptions, karmic formations, and consciousness without equal.' One should know that nirvāṇa is the supreme dharma. Taking hold of this dharma forms the supreme sentient being, designated as Buddha; therefore we know that contemplating the emptiness of dharmas is the seed of the conditioning cause.

1.23

Because through contemplating the emptiness of person and dharma one recognizes the three kinds of Buddha-nature, the Mahāparinirvāṇa-sūtra says: 'The Buddha-nature of sentient beings is not identical with the six dharmas, nor is it separate from the six dharmas.' 'Not identical' clarifies the direct cause: Buddha-nature is neither the aggregates nor the self; because it is not the aggregates, it is not dharma; because it is not the self, it is not person; because it is not person, it is not revealing; because it is not the aggregates, it is not conditioning; therefore it is said to be not identical with the six dharmas. 'Not separate from the six dharmas': not separate from the emptiness of sentient beings, there is the revealing cause; not separate from the emptiness of the aggregates, there is the conditioning cause; therefore it is said to be not separate from the six dharmas. From his initial arousal of the mind, the Buddha contemplated the emptiness of person and dharma, cultivated the three Buddha-natures, traversed the stages of the six identities, and completed the person and dharma of the six identities. Now, Avalokiteśvara is not yet the ultimate person and dharma, but is the person and dharma of partial realization. The earlier set of questions and answers partially explained that taking the supreme person as the name is Avalokiteśvara; the later set of questions and answers partially explained that taking hold of the supreme dharma is the reason for being called Universal Gate. One should know that on account of the causes and conditions of person and dharma, it is named Avalokiteśvara Universal Gate.

1.24

Second, explaining benevolence and compassion: Compassion is called pitying and grieving; benevolence is called loving and caring. Because of pitying, one pulls out suffering; because of caring, one gives joy. If a bodhisattva only gives rise to benevolence and compassion, his mind is not firm; therefore he must make vast vows to empower it and make it steadfast. For example, when a craftsman makes an object, though the joints and mortises correspond to each other, if there is no glue and lacquer, it will fall apart; vows are like glue, and it is just so here. With a mind of compassion, pitying and grieving, pulling out the causes and effects of suffering and origination in the world, he raises two vows: namely, 'Sentient beings are boundless, I vow to deliver them; afflictions are measureless, I vow to sever them.' These two vows arise from the mind of great compassion. Because of benevolent love, wishing to bestow the joy of the world-transcending causes and effects of the path and cessation, he raises two vows: namely, 'Dharma gates are boundless, I vow to know them; the unsurpassed Buddha path, I vow to achieve it.' These two vows arise from the mind of great benevolence.

1.25

However, previously it was clarified that person and dharma differ between ordinary beings and sages; now in distinguishing benevolence and compassion, the great and the small are likewise different. If a practitioner of the Tripiṭaka contemplates the eight sufferings of birth, old age, sickness, and death in fragmentary [samsāra], he immediately raises the vow: 'Sentient beings are boundless, I vow to deliver them.' If he contemplates the inverted fettering karma of fragmentary [samsāra], he raises the vow: 'Afflictions are measureless, I vow to sever them.' Wishing to cause sentient beings to contemplate these causes and effects as impermanent, arising and ceasing, and flowing from thought to thought, and to cultivate the aids to the path, he immediately raises the vow: 'Dharma gates are measureless, I vow to know them.' If he contemplates the unconditioned principle of the truth of emptiness, he raises the vow: 'The unsurpassed Buddha path, I vow to achieve it.' Such benevolence and compassion arise in connection with the constructed four truths.

1.26

Furthermore, the Shared teaching contemplates the eight sufferings of old age and death as like an illusion and like a transformation; seeing that sentient beings are inverted and consider them real, one immediately raises the vows. Greed, anger, delusion, and so forth are like an illusion and like a transformation; seeing that sentient beings are inverted and suffer distress because of them, one immediately raises the vows. Contemplating that form itself is empty, consciousness itself is empty, and greed, delusion, and so forth are themselves empty—that it is not through the destruction of form that there is emptiness, but the nature of form is empty of itself, and emptiness also cannot be obtained—yet sentient beings cannot realize that form itself is empty, one immediately raises the vows. Furthermore, contemplating nirvāṇa, [one knows that] even if there were any dharma surpassing nirvāṇa, I would also say it is like an illusion and like a transformation; yet sentient beings consider that there is a Buddha path to be sought, and so one immediately raises the vows. This is giving rise to the vows of benevolence and compassion in connection with the unproduced four truths.

1.27

The Distinct teaching contemplates that the dharmas of provisional names are densely arrayed as manifold phenomena, and one must distinguish them to guide and benefit sentient beings; how could one sink into emptiness and seize realization? Contemplating that these suffering fruits are not of merely one kind, one immediately raises the vows. Measureless sufferings arise from measureless originations; since originations are measureless, the cures are also measureless, and the cessations are also measureless. Such vows arise in connection with the measureless four truths of the causes and effects of suffering and origination within and beyond the realms.

1.28

The Perfect teaching contemplates the dharma-dhātu as perfectly fused, fundamentally neither discordant nor concordant, neither bright nor dark. Because of the darkness of ignorance there is discordance, and when there is discordance there are the causes and effects of suffering and origination; because of the brightness of wisdom there is concordance, and when there is concordance there are the causes and effects of the path and cessation. In connection with these discordant and concordant causes and effects, one gives rise to benevolence and compassion. For example, a lodestone does not formulate any mental intent, yet spontaneously attracts iron; now this benevolence and compassion does not formulate notions of sentient beings or dharmas, yet spontaneously pulls out suffering and gives joy; therefore it is called causeless benevolence and compassion. From the initial arousal of the mind, the bodhisattva cultivates causeless benevolence and compassion, traversing the stages of the six identities. Avalokiteśvara here is benevolence and compassion of partial realization. If the earlier set of questions and answers explained that causeless great compassion pulls out suffering, so that by mindfully reciting his name one immediately attains liberation, then the later set of questions and answers explains that through causeless great benevolence the Universal Gate bestows joy, causing all to attain deliverance. Therefore we know that by reason of the causes and conditions of great benevolence and great compassion, it is named Avalokiteśvara Universal Gate.

1.29

Third, explaining in terms of merit and wisdom: this is also called meditative absorption and wisdom. Meditative absorption is called tranquil love; wisdom is called contemplative spurring. The Dàzhìdù lùn says: 'Tranquil absorption loves, and contemplative wisdom spurs; the wisdom of tranquil illumination leaves nothing hidden unilluminated. Like a bright mirror in a high hall, the meditative absorption of merit is pure and rich, nourishing and bringing forth [wisdom]. Like a bright lamp with pure oil, it is also called eyes; possessing both [eyes and feet], one can enter the clear, cool pool.' The pool is nirvāṇa; nirvāṇa is called the two kinds of adornment that adorn the dharma-kāya. In explaining this meditative absorption and wisdom, there are naturally many kinds. The Tripiṭaka [Teaching] takes contemplating the principle of impermanence as wisdom, and the various meditative absorptions within phenomenal matters as merit; using meditative absorption to nourish wisdom, bringing forth the naturally uncontaminated, authentic principle, is called the dharma-kāya. In the Shared Teaching, it is merely that embodying phenomena differs from dissecting phenomena. In the Distinct Teaching, conditionally cultivating wisdom along with the various meditative absorptions assists in opening the middle way dharma-kāya. The Perfect Teaching takes the contemplation of the true mark as wisdom, and the tranquil absorption of the true mark as merit; jointly revealing the principle that is neither absorption nor wisdom is called the true-mark dharma-kāya. Now, the bodhisattva of the Perfect Teaching, from the initial aspiration of the mind, cultivates this non-dual meditative absorption and wisdom, progressing through the six identities. The reason Avalokiteśvara uses the light of wisdom to illuminate suffering is that suffering is caused by inversion and delusion, and wisdom is the dharma that destroys delusion; hence, wisdom can eradicate suffering. The Avataṃsaka says: 'Again emitting light named wisdom; again emitting light named freedom from distress.' The Viśeṣacinti is also like this. The Invocation of Avalokiteśvara says: 'Everywhere emit pure light, eradicating the darkness of ignorance.' Hence we know that the previous question and answer, responding to capacities to eradicate suffering, derives its name from the adornment of wisdom; the latter question and answer, abiding in the Śūraṅgama and everywhere manifesting physical forms, not arising from the cessation absorption yet manifesting this deportment, calmly in absorption praising the kings of the Dharma with a thousand verses—thus we know that universal gate manifestation receives its name from merit. Truly, it is through the conditions of merit and wisdom that it is named Avalokiteśvara Universal Gate.

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Fourth, explaining in terms of the true and responsive: 'true' means unfeigned and unmoving; 'responsive' means matching faculties and conditions; 'aggregating and storing' is called a body. If one accords with the unfeigned and unmoving principle of the true mark, one can then respond according to capacities—just as facing a mirror, the reflection instantly forms. These two, the true and the responsive, cannot be separated. If heterodox outsiders intentionally cultivate supernormal powers, although they can produce transformations, it is like roof-tiles and stones where light and reflections do not appear; how could this be taken as responding? Having not yet broken the four abodes to reveal the biased true principle, how could there suddenly be the middle way true and responsive? If it is the transformations obtained through cultivating supernormal powers by the two vehicles, this too is not responding; it is like a painting, accomplished only through intentional effort, not resembling [the real] at all. The Great Vehicle is not like this: attaining the truth of the true mark is like obtaining a bright mirror, where intentional effort is not needed; physical forms of the dharma-dhātu, instantly facing it, are instantly responded to, like a mirror copying reflections, not different from the true. At that time it is named the true tranquil body's response. The bodhisattva, from the initial aspiration of the mind, progresses through the six identities. In the present sūtra, the previous question and answer clarifies the great benefit of the dharma-dhātu that is truly tranquil and unmoving, and Avalokiteśvara receives its name from the true body; the latter question and answer clarifies broadly benefiting according to capacities, appearing and disappearing in many ways, and Universal Gate receives its name from the responsive body. Truly, it is through the conditions of the true and responsive that it is named Avalokiteśvara Universal Gate.

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Fifth, explaining in terms of the body of the king of medicinal trees and the body of the king of wish-fulfilling jewels: the medicinal king heals suffering and distress, appearing in the Āmrapālī Sūtra. The jewel is the wish-fulfilling treasure; throughout the various teachings, healing illness and obtaining treasures are broadly clarified. Now, explaining it in terms of the Perfect Teaching, as the Avataṃsaka says: 'There is a superior medicinal tree whose roots run deep and whose branches and leaves spread in the four directions; its roots, trunk, branches, and leaves can all heal illness; those who smell its fragrance or touch its body never fail to benefit.' The bodhisattva is also like this: great compassion perfumes the body, and forms and sounds benefit beings; this is called the body of the great king of medicines. Furthermore, the body is like a wish-fulfilling jewel, able to rain down the rare treasures of a great thousand [world system] according to one's wish without exhaustion or limit. The bodhisattva's great benevolence perfumes the body, giving joy to sentient beings; this is called the body of the king of wish-fulfilling jewels. This too determines positions according to the six identities. In terms of the previous question and answer, universally rescuing from hidden distress and suffering, this receives its name from the body of the medicinal king; in terms of the latter question and answer, matching what is sought, raining down the rain of the true mark, and attaining the joy of nirvāṇa, this receives its name from the body of the king of wish-fulfilling jewels. Hence we know that through the conditions of the two bodies it is named Avalokiteśvara Universal Gate.

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Sixth, explaining in terms of the two benefits, covert and overt: 'covert' means hidden and secret; 'overt' means manifested and clear. The Great Sage constantly benefits and pacifies all with these two benefits, yet sentient beings and those of lower stages use them daily without knowing. For example, as the sun and moon illuminate the world, although the blind do not see them, they truly receive their profound grace; therefore the 'Parable of the Medicinal Herbs' says: 'Yet the various plants and trees are unaware and unknowing.' Even on the same stage, the lower grade does not know the upper grade: in terms of the two benefits, covert and overt, just as Mañjuśrī did not know that which was performed by the supernatural power of Gadgadasvara, being unknown, it is called covert benefit. This too determines positions according to the six identities. If in terms of the previous question and answer, where forms and sounds are not seen yet one secretly receives profound blessing, it is called covert benefit. Although the sage's benefit cannot be known, if the sage wishes to make it known, even insects can know it; as in the latter question and answer, personally beholding the physical body, hearing the exposition of the Dharma, seeing and hearing clearly and brightly, the benefit of the Dharma is manifest. Hence we know that Avalokiteśvara receives its name from covert benefit, and Universal Gate receives its name from overt benefit. Through the conditions of covert and overt, it is named Avalokiteśvara Universal Gate.

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Seventh, explaining in terms of the expedient and real: 'expedient' means temporary use; 'real' is not temporary use. Briefly speaking, there are three kinds of expedient and real: first, discussing the expedient and real in terms of self-cultivation: one's own contemplation of the middle way is real, and the two contemplations are expedient. Second, discussing the expedient and real in terms of converting others: others' capacities and natures are different, and one may speak of the expedient as the real, or speak of the real as the expedient, which cannot be fixedly determined; it is merely explained in terms of the minds of others. Third, explaining the expedient and real by combining self-cultivation and converting others: if in one's own contemplation of the three truths, both expedient and real are present, both are called real; in converting others according to conditions, both expedient and real are also present, and both are called expedient. These three meanings are applied across the four teachings. Furthermore, determining positions according to the six identities is explained in terms of the expedient and real of self-cultivation. Investigating the intent of this chapter, it clarifies the expedient and real in terms of both self-cultivation and converting others: the previous question and answer benefits beings through the real wisdom of self-cultivation and converting others; the latter question and answer benefits beings through the expedient of self-cultivation and converting others. Hence we know that through the conditions of the expedient and real, it is named Avalokiteśvara Universal Gate.

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Eighth, explaining in terms of origin and traces: 'origin' means what is truly attained; 'traces' means what is responsively manifested. If speaking of origin and traces in a general way, the original intent of worldly-wise ordinary beings is hard to fathom, all the way up to the origin and traces of the Distinct Teaching. If in the Perfect Teaching, having aspired from the beginningless, the dharma-kāya attained upon first breaking ignorance is called the origin; projecting forms across billions [of worlds], high and low without fixed measure, is called the traces. If judging the true and responsive in a provisional way, one mostly takes the higher stages as true and origin, and the lower stages as responsive and traces. Successively making this distinction stage by stage, the true and origin solely refers to the high, and the responsive and traces solely refers to the low. This meaning will not do; now, clarifying origin and traces in detail, it differs from the true and responsive. The origin is what is truly attained: the dharma-kāya attained upon first sitting at the site of awakening and at the first abode is precisely the origin; the traces are Buddhas of the higher stages and acting as bodhisattvas of the higher stages, all of which are called traces. One must not, because the higher stages are lofty, call them the origin, and label the initial attainment of the first abode as traces. Why is this? The higher stages are not truly attained, so the higher stages are not the origin; the lower stage is truly attained, so the lower stage is not a trace. Therefore the 'Life Span' chapter says: 'According to one's own intent and according to the intent of others'—this is the intent of origin and traces. Explaining the six identities in terms of origin and traces: in terms of the previous question and answer, it cannot be spoken or shown, but merely covertly blesses the person before one, receiving its name from the ground of origin; in the latter question and answer, with diverse forms and distinct appearances, it responsively manifests to deliver, receiving its name from the ground of traces. Hence we know that through the conditions of origin and traces, it is named Avalokiteśvara Universal Gate.

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Ninth, explaining in terms of the revealing cause and conditioning cause: 'revealing' means bringing forth and disclosing; 'conditioning' means assisting and supporting; assisting the revealing brings forth and discloses the dharma-kāya. The revealing is prajñā contemplative wisdom, also called the practice of wisdom as the direct path and the adornment of wisdom. The conditioning is liberation, the practice of actions as the assisting path and the adornment of merit. The Dàzhìdù lùn says: 'One person can weed; one person can plant.' Planting is an analogy for the conditioning, and weeding is an analogy for the revealing. Generally speaking, each of the teachings possesses the meaning of conditioning and revealing; now we specifically clarify the cause of the two kinds of adornment of the Perfect Teaching, and the fruit of the Buddha possessing the two kinds of adornment. Tracing back to the root of these causes and fruits, it is precisely the conditioning and revealing of inherent nature. This inherent nature is fundamentally possessed in itself, not just appearing now. The Great Sūtra says: 'All dharmas are fundamentally empty by inherent nature.' Also, because bodhisattvas cultivate emptiness, they see that all dharmas are empty; this means the seed of the revealing cause is fundamentally possessed in itself. It also says: 'All sentient beings possess the initial stage's savor-absorption.' The Viśeṣacinti says: 'All sentient beings are precisely the cessation absorption.' This means the seed of the conditioning cause is fundamentally possessed in itself. Using these two kinds of upāya to cultivate, gradually increasing, arising from a minute tip, they can become a cultivated, great tree that takes both arms to embrace: mahā-prajñā and Śūraṅgama absorption. This section does not discuss the six identities, but merely explains in terms of the meaning of the root inherent nature. The previous question and answer receives its name from the revealing seed; the latter question and answer receives its name from the conditioning seed. Hence we know that through the revealing cause and conditioning cause, it is named Avalokiteśvara Universal Gate.

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Tenth, in explaining wisdom and eradication: in general terms, wisdom means the perfection of conditioned merit, also called the completely pure nirvāṇa. 'Conditioned merit' refers to the wisdom of the causal stage, which has the meaning of illuminating functioning cultivated to completion; hence it is called 'conditioned.' Though the cause is impermanent, the fruit is permanent; naming the fruit from the cause, it is therefore called the perfection of conditioned merit. Eradication means the perfection of unconditioned merit, also called liberation, and also called the expediently pure nirvāṇa. As for 'unconditioned': in the Hīnayāna, one merely takes the cessation of defilements as unconditioned eradication, merely departing from delusion, and calls it liberation; in truth they have not attained total liberation—this is the virtue of eradication without an ontological substance. The Mahāyāna is an eradication that has an ontological substance: it does not take cessation as unconditioned eradication, but merely takes as the virtue of eradication the fact that wherever one tames sentient beings, evil cannot defile one, and one is unrestrained and free, without entanglement or bondage; pointing to this, it is called unconditioned merit. Therefore the Vimalakīrtinirdeśa says: 'Without eradicating ignorance and craving, one gives rise to the various clarities and liberations.' And it says: 'Without stirring from among the various views, one cultivates the thirty-seven factors of awakening; craving and views serve as one's attendants, which is also called the lineage of the Tathāgata, up to the five inexpiable offenses, all giving birth to liberation.' Being free of defilement and obstruction is called total liberation; this is the virtue of eradication, the unconditioned; being tranquil yet ever illuminating is the virtue of wisdom. In the Hīnayāna, they reduce the body to ashes and extinguish wisdom: having no body, how could they enter birth-and-death to discuss taming [beings] without obstruction and without defilement? Extinguishing wisdom, what would their tranquility illuminate? When wisdom and eradication are thus perfectly consummated, the dharma-kāya is clearly manifested, which means the three kinds of Buddha-nature are perfected in meaning. When the dharma-kāya is fulfilled, that is the fulfillment of the direct cause that is neither cause nor fruit; hence it is said: 'When concealed, it is named the tathāgatagarbha; when manifest, it is named the dharma-kāya.' Though it is not a cause, it is called the direct cause; though it is not a fruit, it is called the dharma-kāya. When the Great Sūtra says, 'Neither cause nor fruit is called the Buddha-nature,' this refers to this direct-cause Buddha-nature. When it says, 'Being a cause and not a fruit is called the Buddha-nature,' this is said based on the conditioning and revealing of inherent nature, both being called causes. When it says, 'Being a fruit and not a cause is called the Buddha-nature,' this is said based on the conditioning and revealing of cultivated virtue being both fulfilled: revealing transforms into prajñā, and conditioning transforms into liberation, also called the fruit of bodhi and the fruit-of-fruits of great nirvāṇa—all are termed fruits. Buddha-nature pervades cause and fruit: neither vertical nor horizontal, at the time of inherent nature they are the three causes; neither vertical nor horizontal, when the fruit is fulfilled they are called the three virtues. Therefore the Samantabhadra Contemplation Sūtra says: 'The cause of the Mahāyāna is the true mark of all phenomena; the fruit of the Mahāyāna is also the true mark of all phenomena.' When the virtue of wisdom is fulfilled, it is serenely, ever illuminating, responding instantly according to capacity, delivering liberation in a single moment; the virtue of eradication tames in every place, causing all to attain crossing over. The former question and answer receive their name from the fulfillment of a portion of the virtue of wisdom; the latter question and answer receive their name from the fulfillment of a portion of the virtue of eradication. Therefore know that by the conditions of wisdom and eradication, it is named Avalokiteśvara's Universal Gate.

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