觀音玄義 2

English (machine translation) 2

Language: English

2.1

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

Second, explaining contemplation, which again has two parts: first, concluding the object of the world's sounds; second, clarifying the wisdom that can contemplate. Concluding the object comprises six: first, concluding that the ten dharma-realms are the object of causes and conditions; second, the object of the four truths; third, the object of the three truths; fourth, the object of the two truths; fifth, the object of the one real truth; sixth, the object of no-truth. These are fully set forth in the Profound Meaning of the Saddharmapuṇḍarīka (Dàběn xuányì).

2.3

Second, clarifying the contemplating wisdom: clarifying wisdom alongside the object produces five rounds of clarifying the contemplating wisdom. In terms of causes and conditions, there are four rounds of discussing contemplation; the four truths also have four rounds of discussing contemplation; the three truths have two rounds of discussing contemplation; the two truths have seven rounds of discussing contemplation; the one real truth has one round of discussing contemplation; the truth of non-truth has no contemplation. Such meanings are fully set forth in the Dàběn. Now, contemplation is clarified with respect to the three truths. If discussed comprehensively, the ten dharma-realms are all phenomena produced from causes and conditions; these causes and conditions are identical to emptiness, identical to provisionality, and identical to the middle. Being identical to emptiness is the true truth; being identical to provisionality is the conventional truth; being identical to the middle is the supreme truth of the middle way. If discussed specifically, the realms of the six destinies are phenomena produced from causes and conditions; the realm of the two vehicles is emptiness; the realm of the bodhisattvas is provisionality; the realm of the buddhas is the middle. In discussing the object there are two meanings; now, clarifying contemplation in correspondence to the object also has two meanings: first, the sequential threefold contemplation; second, the threefold contemplation in a single mind. As for the sequential: as the Yingluo jing states, 'Entering emptiness from provisionality is called the contemplation of the two truths; entering provisionality from emptiness is called the contemplation of equality; using the two contemplations as expedients, one is able to enter the contemplation of the supreme truth of the middle way.' These three contemplations are precisely the three wisdoms explained in the Dàpǐn: First, all-knowledge (sarvajñatā), which knows all internal phenomena and internal names, being able to know and understand all, and is able to know and understand all external phenomena and external names, but cannot use all paths to generate all aspects; hence it is called all-knowledge. Second, knowledge of the paths in all their aspects (mārgākārajñatā), which can know the distinctions among all aspects of paths, thus differentiating provisional names without error; hence it is called knowledge of the paths in all their aspects. Third, knowledge of all aspects (sarvākārajñatā), which within a single wisdom can know all paths and know all aspects, knowing and understanding the single mark, the mark of extinction, and all kinds of practices and categories; it is called knowledge of all aspects. Broadly speaking, contemplation and wisdom are different names for it; specifically designated, in the causal stage it is called contemplation, and in the fruitional stage it is called wisdom. These three contemplating wisdoms are precisely the four contemplations of the twelvefold conditioned co-arising in the Mahāparinirvāṇa-sūtra: inferior, medium, superior, and supreme. The Nirvāṇa-sūtra generally adopts the analytical method to explain the four contemplations; the Dàpǐn and the Yingluo jing directly approach the Mahāyāna, explaining only the three contemplations and three wisdoms. If we now open the two sūtras to align with the Nirvāṇa-sūtra, we should open the Mahāyāna method of entering emptiness from provisionality into the all-knowledge that contemplates arising and ceasing. If we combine the Nirvāṇa-sūtra to align with the two sūtras, the inferior and medium contemplations are combined to be identically all-knowledge. If one correlates the three sūtras—whether opened or combined—with the five eyes: the heavenly eye and the fleshy eye illuminate coarse and subtle matters, both being worldly wisdom, and all serve as the basis for the objects of the various contemplations. In the case of the three contemplations and three wisdoms, from this one enters the all-knowledge that realizes phenomena; in the case of the four contemplations and four wisdoms, this enters the all-knowledge that analyzes phenomena; therefore the fleshy eye and the heavenly eye serve as the basis. Entering all-knowledge corresponds to the wisdom eye; knowledge of the paths in all their aspects corresponds to the dharma eye; knowledge of all aspects corresponds to the buddha eye. The single line of the Mūlamadhyamakakārikā verse, 'Phenomena arisen from causes and conditions,' is the basis of contemplating wisdom; the [remaining] three lines correspond to the three wisdoms. If one correlates the three contemplating wisdoms with the four teachings, one must open them as before. If one correlates the four contemplations of the Nirvāṇa-sūtra with the four teachings: the inferior wisdom is the all-knowledge of arising and ceasing, corresponding to the Tripiṭaka teaching; the medium wisdom is the all-knowledge that realizes phenomena, corresponding to the shared teaching; the superior wisdom is the knowledge of the paths in all their aspects, corresponding to the distinct teaching; the supreme wisdom is the knowledge of all aspects, corresponding to the perfect teaching. Why should one explain the three contemplations, and why suddenly correlate them with the four teachings? Without teaching, there is no contemplation; receiving the teaching and cultivating contemplation, wisdom is accomplished; this is why teaching is explained. A teaching must have a master; having a master means a buddha. Either a single buddha preaches the four teachings, or the manifestation of four aspects clarifies four buddhas. Since the four teachings have four masters, there should be four ones bound to succession, which are the four kinds of bodhisattvas who assist the buddhas in propagating these four teachings.

2.4

If one says that the mark of extinction of all phenomena cannot be spoken of in words, the Mahāparinirvāṇa-sūtra says: 'Arising-arising cannot be spoken of, up to non-arising-non-arising cannot be spoken of either.' Even one teaching cannot be spoken of; how could there be four? Answer: In principle this is indeed so—all cannot be spoken of. But responding to conditions to benefit beings, because there are causes and conditions, it can also be spoken of. Not only can arising-arising be spoken of, up to non-arising-non-arising can also be spoken of, so that through the gates of the Buddha's teachings one escapes the suffering of saṃsāra. As for the Tripiṭaka teaching: as the Dàzhìdù lùn cites Kātyāyanīputra to clarify the meaning of a bodhisattva, Śākyamuni was originally a potter who encountered the past Śākyamuni Buddha and made his vow; from that time onward he first generated the bodhisattva aspiration, which is the bodhi sought by the practitioner, termed the 'dharma.' Deeply revulsed by suffering and its origin, eagerly seeking cessation and the path, he gave rise to the mind of benevolence and compassion, vowing to deliver all, practicing the six perfections, practices and vows supporting one another to eradicate suffering and grant joy. Why is this? Stinginess is called origin; falling among hungry ghosts is called suffering; practicing giving is called the path; the cessation of stinginess is called cessation. The bodhisattva himself subdues stinginess and greed, his compassionate mind perfuming beings, so that when sentient beings call upon his name they can escape suffering; he himself practices giving, his benevolent mind perfuming beings, so that when beings are ready to be delivered, he can manifest to make them attain peace and happiness. One should know that it is to fulfill the great vows that he cultivates the practice of giving. Up to: ignorance is called origin; being born in heaven is called suffering; cultivating wisdom is called the path; subduing ignorance is called cessation. When cultivating the perfection of wisdom, he personally destroys suffering and its origin in order to accomplish the mind of compassion to perfume sentient beings, so that when sentient beings call upon his name they attain liberation; he personally realizes the path and cessation to accomplish the mind of benevolence to perfume sentient beings, so that when sentient beings have a stimulus, responding to their capacity they attain deliverance. Hence we know that practice fulfills vows. In practicing these six perfections, each has its period: Śibi substituting for the dove was the fulfillment of giving; Sumati not speaking falsely was the fulfillment of morality; King Kali dismembering him without his wavering was the fulfillment of patience; Mahātyāgavat bailing the sea was the fulfillment of vigor; the śramaṇera sitting in dhyāna was the fulfillment of concentration; Minister Govinda dividing the land was the fulfillment of prajñā. Cultivating thus until the first asaṃkhyeya-kalpa, he did not know whether he would become a buddha or not; in the second asaṃkhyeya, he mentally knew he would become a buddha, but did not speak it aloud; in the third asaṃkhyeya, he mentally knew it and spoke it aloud. After passing the three asaṃkhyeyas, there were another hundred kalpas planting the marks: for the hundred merits, a total of 3,200 merits were used; when cultivating to completion the manifestation of the thirty-two marks of a great person, he was then called a bodhisattva-mahāsattva, but he only subdued afflictions without severing them, like a fat sheep without tallow; taking worldly wisdom as prajñā is precisely this intention. Using these bodhisattva practices to correspond to the stages of śrāvaka practice: the first asaṃkhyeya can correspond to the general and specific stations of mindfulness; the second asaṃkhyeya can correspond to the heat stage; the third asaṃkhyeya can correspond to the summit stage; the hundred kalpas planting the marks can correspond to the patience stage; sitting at the site of enlightenment can correspond to the worldly supreme stage; severing bonds and becoming a buddha with thirty-four minds corresponds to generating the truth with sixteen minds up to the nine liberations of the non-trainee. At that time, sitting upon the site of enlightenment, severing afflictions with thirty-four minds, primary [defilements] and habit-energies are both exhausted, called the Buddha of the Tripiṭaka. Hence Śākyamuni was vigorous and his disciples were fully ripened; because of his vigor, he transcended nine kalpas to accomplish buddhahood with the eight marks. This is the teaching gate preached by the master of the Tripiṭaka teaching. The one bound to succession here is at the stage of the hundred kalpas planting the marks; subduing afflictions and abiding in his final body, his practice of the six perfections completed, his vows about to be fulfilled, benevolence and compassion perfume sentient beings, eradicating suffering and granting joy. If analyzed in this regard, it is merely phenomena produced by causes and conditions, and contemplation illuminated by worldly wisdom; this is the meaning of Avalokiteśvara in the Tripiṭaka teaching.

2.5

Question: According to the Tripiṭaka [teaching], Śākyamuni and Maitreya generated the [bodhi-]mind at the same time; one leapt over nine kalpas—how is it that both Buddhas became Buddhas within the Bhadrakalpa? Answer: Śākyamuni met Puṣya and compressed one hundred kalpas; when Maitreya met the various Buddhas, why must he not have compressed [them] to ninety-one kalpas? If so, then there would be no meaning to 'one hundred kalpas'. Answer: According to this doctrine, there indeed are one hundred kalpas, which were leapfrogged through the power of vigorous exertion. As for the shared teaching, as the Pañcaviṃśatisāhasrikā explains, persons of the three vehicles equally cut off afflictions and enter nirvāṇa by means of the ineffable path of the primary-truth realm; they commonly focus on the single principle, and the use of contemplation to cut off delusion is shared [among them], hence it is also called the teaching of shared prajñā. This is different from the Tripiṭaka. The Commentary refutes it, saying: 'How could one cultivate the bodhisattva practices with an impure mind? It is like a poisoned vessel holding food: eating it kills a person.' Giving has superior, middling, and inferior, referring to giving away wealth, body, and life. Brave warriors and heroic women are also able to give up their bodies; how could middling renunciation be called the perfection of giving? Middling giving is merely called donation, not pāramitā; not perceiving subject and object, with the three things (giver, recipient, and gift) being empty, neither stingy nor giving—this is the true dāna-pāramitā. Up to [wisdom], being neither ignorant nor wise, non-clinging empty wisdom is called true prajñā, which does not take up worldly wisdom. The treatise says: 'If one does not believe in emptiness, everything is contravened and lost.' You should know that what you cultivate is completely out of accord with the principle. If one believes in the emptiness of all dharmas, all undertakings are accomplished. Precisely because of emptiness, all dharmas can be accomplished; therefore we know that if one attains empty wisdom, one can be complete with all dharmas. Furthermore, bodhisattvas cultivate practice for immeasurable kalpas; how could it be merely three asaṃkhyeya kalpas? In various ways such as these, it refutes the faults of the Tripiṭaka to reveal the intent of the shared teaching within the Mahāyāna. The Pañcaviṃśatisāhasrikā says: 'When the bodhisattva generates the mind, it accords with sarvajñā.' This means that contemplating the true and severing fetters accords with the principle. From generating the mind onward, one contemplates the true and severs fetters, and is forthwith called a bodhisattva; this is the provisional person. Moreover, contemplating the true is the dharma; it constantly arises together with benevolence and compassion. One personally severs suffering and its origination and cultivates the path and cessation, and also through vows of benevolence and compassion vows to sever the suffering and origination of all sentient beings and bestow upon them the path and cessation. Comprehending that all dharmas are like illusions, like transformations, unarisen and unceasing, one practices giving with the three factors completely obliterated, up to non-attachment to all dharmas, which is called prajñā. Fulfilling the vows with these various practices, one is then able to destroy the delusions of the four abodes and see the primary truth; then there are the ten stages shared by the three vehicles, namely from the stage of dry wisdom up to the Buddha stage. If one correlates these ten stages to the śrāvakas: the stage of dry wisdom corresponds to the general and particular applications of mindfulness; the stage of nature corresponds to the positions of the four roots of goodness; the stage of the eight persons corresponds to the eight patiences; the stage of seeing corresponds to the first fruit; the stage of thinning corresponds to the second fruit; the stage of freedom from desire corresponds to the third fruit; the stage of what has been done corresponds to the fourth fruit; the pratyekabuddha stage corresponds naturally to the pratyekabuddha position; the bodhisattva stage naturally is the upāya of emerging into the provisional, where the path and contemplation flow in parallel, cutting off residual habits and entering further, until the Buddha stage where they are exhausted. The treatise says: 'This person's afflictions are exhausted, but habits are not exhausted; by vow sustaining habits, he is reborn in the three realms to benefit sentient beings and purify buddha-lands.' How could this be the same as the Tripiṭaka bodhisattva subduing delusions and practicing the six perfections? This bodhisattva, cultivating practices, severs delusions, and what remains unexhausted is like faint smoke; with benevolence and compassion, he manifests in the five destinies to deliver beings. If sentient beings recite his name or are stimulated to see him, he can eradicate suffering, bestow joy, and bring about liberation and deliverance. This is the contemplation of entering emptiness by comprehending the provisional in the shared teaching, also called the knowledge of all things (sarvajñatā); this is the meaning of Avalokiteśvara in the shared teaching. As for the distinct teaching, it is distinct and different from the shared; it distinctly explains unshared prajñā, hence it is called 'distinct'. Although this teaching explains the middle way, it expounds the middle as an upāya for people of dull faculties, revealing the principle in a gradual sequence and extensively explaining cultivation through successive kalpas. Hence the Pañcaviṃśatisāhasrikā says: 'There are bodhisattvas who, from their initial generation of the mind, sport with supernatural powers, purify buddha-lands, and successively cultivate dharma-gates numerous as the sands of the Ganges to assist in revealing the principle of the middle; first dispelling the four abodes, next destroying [delusions as numerous as] dust and sand, and later destroying fundamental ignorance.' The ten faiths generally subdue all delusions while primarily subverting the four abodes; the ten abodes also generally subdue all delusions while primarily severing the four abodes, perfecting the knowledge of all things; the ten practices emerge into the provisional and sever ignorance of diversity, perfecting the knowledge of the aspects of the path, and concurrently subduing the dust-and-sand [delusions] outside the triple realm; the ten dedications sever the dust-and-sand [delusions] outside the triple realm, perfecting the knowledge of the aspects of the path, primarily cultivating the middle way, and subduing fundamental ignorance; the ten stages sever fundamental ignorance, see the Buddha-nature, and perfect the knowledge of all forms of aspects (sarvākārajñatā). Just as when refining gold, the dirt and impurities are removed first, and only afterward is the gold smelted; severing fetters in sequence is also like this. This bodhisattva, generating the mind, upholds the Dharma, cultivates with benevolence and compassion, personally severs fundamental ignorance, accomplishes the true and responsive [bodies], and perfumes the dharma-dhātu with great vows of benevolence and compassion. When sentient beings have capacity and stimulus, he eradicates suffering and bestows joy; this is emerging from emptiness into the provisional, the contemplation of the knowledge of the aspects of the path, the meaning of Avalokiteśvara in the distinct teaching. As for the perfect teaching, it directly manifests the middle way and shuts out the two extremes: neither empty nor provisional, neither internal nor external. It contemplates the sentient beings of the ten dharma-realms like images in a mirror or the moon in the water: not internal, not external; impossible to call existent, impossible to call non-existent; ultimately not real, yet the principle of the three truths is clearly and fully present, with neither before nor after, in a single moment of mind. Directly from the one it discusses three; directly from the three it discusses one. As contemplation and wisdom are like this, so too is the principle of truths: one truth is directly three truths, and three truths are directly one truth. The Pañcaviṃśatisāhasrikā says: 'There are bodhisattvas who, from their initial generation of the mind, immediately sit at the site of enlightenment, turn the wheel of Dharma, and deliver sentient beings.' In their initial mind, they are complete with the contemplation of the three truths, all buddhadharmas, and causeless benevolence and compassion; within a single mind, they fully cultivate the ten thousand practices and various pāramitās. Entering the iron wheel of the ten faiths, they are already able to depart forever from the sea of the wheel of suffering; the delusions of the four abodes being exhausted, their six senses become pure, which is called semblance understanding. Advancing into the copper wheel of the ten abodes, with the initial mind they immediately break through fundamental ignorance, reveal the true mark, the three wisdoms manifest before them, and they attain the one body and immeasurable bodies of the Tathāgata, serenely responding to all; this is opening, demonstrating, awakening, and entering the Buddha's knowledge and vision. The text says: 'Directly and honestly abandoning expedient means, / I speak only of the unsurpassed path.' And it says: 'Now I shall explain to you the most real matter.' This is the one real truth of the perfect teaching, the three contemplations in a single mind. The Pañcaviṃśatisāhasrikā says: 'If one hears the syllable *a*, then one understands all meanings.' The Mahāparinirvāṇa-sūtra says: 'Initial generation of the mind and ultimate [realization] are not two or distinct; between these two minds, the former mind is difficult, therefore I pay homage to the initial generation of the mind.' Such is the meaning. The knowledge and vision here are merely called the Buddha's knowledge and the Buddha's vision, which is knowing with the knowledge of all forms of aspects and seeing with the Buddha eye. Seeing with the Buddha eye and knowing with the Buddha wisdom does not mean not clearly illuminating the remaining dharmas; it takes its name from the superior. Just as when all rivers flow into the sea, they lose their original names, the Dàzhìdù lùn says: 'When the ten knowledges enter the knowledge of reality as it is, they have no more original names, but are merely called the knowledge of reality as it is.' The eyes are also like this: being complete with the five eyes one achieves bodhi, yet now it is merely called the Buddha eye. The Mahāparinirvāṇa-sūtra says: 'Those who learn the Mahāyāna, though having fleshy eyes, are said to have Buddha eyes.' If one follows this pattern of speech, those who learn the Hīnayāna, though having wisdom eyes, are said to have fleshy eyes. If one can understand in this way, it is called the person and dharma of the perfect teaching. Grounded in the uncreated four truths, generating causeless benevolence and compassion, cultivating non-dual samādhi and wisdom, one accomplishes the two bodies of true and responsive. The true pervades the medicine and jewel of the dharma-dhātu, universally responding to all, horizontally and vertically matching capacities, benefiting both covertly and overtly; with the flawless jewel-treasury of vajra-prajñā, one eradicates roots for ultimate liberation; with the heroic aspect of the dharma-dhātu of the Śūraṅgama, one bestows the great sovereign bliss of the three-dot nirvāṇa. This is called the contemplation of the middle way's primary truth, the knowledge of all forms of aspects; this is the meaning of Avalokiteśvara in the perfect teaching.

2.6

Question: In this contemplation, one contemplates sentient beings as neither empty nor existent; how can one practice benevolence and compassion? Answer: As explained in the Vimalakīrtinirdeśa.

2.7

Question: If one contemplates the ten dharma-realms as neither empty nor provisional, does this destroy all cause and effect? Answer: If one does not understand the middle way, one will not recognize what is neither expedient nor real, nor will there be expedient or real, and thus there would be no four sets of cause and effect. If one understands the middle way, then both the expedient and real are illuminated together, allowing the existence of three kinds of expedient causes and effects of suffering and origination of the four truths, three kinds of causes and effects of the path and cessation, and up to the worldly and world-transcending causes and effects of the one real, uncreated four truths to be distinctly and fully present in a single thought-moment of the mind. Why is this? Because awakening to all dharmas as neither empty nor existent through the wisdom of the true mark, it is called the Buddha Jewel; the principle of dharma-nature that is awakened to, being complete with the three truths, is the Dharma Jewel; such awakening wisdom being in harmony with principle and phenomena is called the Saṅgha Jewel. Being in harmony with phenomena, there are the worthy and noble saṅgha of the preceding three teachings; being in harmony with principle, there are the forty-two worthy and noble saṅgha of the perfect teaching. Therefore, regarding the increase and decrease of moonlight, the Mahāparinirvāṇa-sūtra raises two analogies: during the first fifteen days, increase is discussed in terms of light; during the latter fifteen days, decrease is discussed in terms of light; yet the nature of the moon itself is truly neither lopsided nor complete, while viewing it from beginning to end, there is indeed waxing and waning. The nature of the moon being full is an analogy for the true mark; the increase and decrease of brightness is an analogy for wisdom and eradication. Wisdom light increasing means that all dharmas are unarisen yet prajñā arises; eradication light decreasing means that all dharmas are unceasing yet afflictions cease. The Mahāparinirvāṇa-sūtra also refers to ignorance as light, from which we know it is used as an analogy for false light ceasing. Such increase and decrease occurs day by day, and such wisdom and eradication are possessed stage by stage. If on the fifteenth day the substance is full and the light complete, the moon does not become any fuller nor the light any brighter; this illustrates the principle of the middle reaching its utmost and the bodhi wisdom becoming full, hence it is called 'unarisen'—unarisen is called great nirvāṇa. If on the thirtieth day the substance is vanished and the light extinguished, reaching the ultimate with nothing remaining, this illustrates that ignorance has been dispelled, perversions permanently eliminated, and there is no delusion left to sever, hence it is called 'unceasing'—unceasing is called great nirvāṇa. The moon of the third day illustrates the wisdom and eradication of the thirty minds; the moon of the next ten days illustrates the wisdom and eradication of the ten stages; the moon of the fourteenth day illustrates the wisdom and eradication of virtual enlightenment; the moon of the fifteenth day illustrates the wisdom and eradication of subtle enlightenment. When the Renwang and Tiānwáng Prajñā sūtras use the fourteenth day to illustrate the fourteen prajñās, this is precisely the meaning. Explaining the wisdom and eradication of the Saṅgha Jewel in this way is entirely based on the one true-mark dharma of the middle way; no cause and effect are damaged or lost. If one does not understand that the middle way is neither empty nor provisional, but merely grasps at annihilation or permanence and the like, this destroys the worldly and world-transcending cause and effect of the four truths of arising and ceasing, and destroys the three jewels of the Tripiṭaka. If one speaks only of impermanence, arising, and ceasing, this destroys the three jewels of the shared teaching of the unarisen four truths. If one speaks only of the true truth of all dharmas being unarisen and unceasing by comprehending phenomena, this destroys the three jewels of the distinct teaching of the immeasurable four truths. If one speaks only of sequentially revealing what is neither empty nor provisional, this also destroys the one-substance three jewels of the uncreated four truths of the perfect teaching. Comparing them successively, what is destroyed earlier is more, and what is destroyed later is less; this can be grasped by reflection.

2.8

Question: If one cultivates the true mark in a perfect manner, wherein one dharma is the three truths, one mind is the three contemplations, and all dharmas are fully possessed, then one teaching with four explanations called the perfect teaching should also be sufficient. Why use four teachings as divided above?
Answer: Above, when opening the chapter, it was said: 'Gradual three contemplations and single-mind three contemplations; and in clarifying the teachings there are also two [modes].' If a single teaching perfectly explains all dharmas, it responds to those of sharp faculties; if there is the differentiation of four teachings, it accommodates those of dull faculties. If one does not rely on gradual discrimination, how could the perfect and sudden be understood? To use the distinct to reveal the perfect, the four teachings were explained first. Although various paths are taught, in truth they are for the One Vehicle. Furthermore, within the other profound dharmas of the Tathāgata, he shows, teaches, benefits, and gladdens; the other dharmas are the three expedients leading and guiding to open the path to the emptiness of dharmas. When entering the Buddha's wisdom, expedients are of no use; hence it is said, 'Only this one matter is real; the other two are not true.' Therefore, know that there is only the single perfect and sudden teaching, the right contemplation of the middle way of the knowledge of all aspects—this alone is the real Avalokiteśvara, and all the rest are expedient teachings. Furthermore, whatever is spoken—whether expedient or real—is entirely an expedient. What is neither expedient nor real: the path of speech is cut off, the place of mental activity is extinguished, it cannot be explained or shown, unborn and non-arising; only wondrous awakening harmonising with principle is termed the true, and herein there is also no reality that can be taken as real.

2.9

Next, to clarify the contemplation of the mind: The source of the mind is fundamentally pure, unconditioned, without number, neither one nor two, without colour and without characteristics, neither biased nor perfect; although it is aware and knowing, it is also without awareness and knowing. Whether a thought has arisen or not, when examining the mind through the four movements, it is ultimately unobtainable. How could it be contemplated as gradual or non-gradual, biased or perfect? It is like empty space, equal and without difference; this mind-nature is ultimately without mind. When there are causes and conditions, the mind can also be illuminated; since there is discussion of mind, there is the meaning of expedient and right contemplation. For example, empty space also has the two seasons of yin and yang; the mind is also like this—though without bias or perfection, the gradual and sudden are still discussed. If one practices the gradual contemplation of mind, that is the meaning of the expedient and gradual. If one contemplates that the mind possesses the three truths of natural virtue, the three contemplations of natural virtue, and all dharmas, without before or after, without sequence—a single thought fully possessing the dharmas of the ten dharma-realms, the thousand kinds of nature and marks, conditionally arisen dharmas, which are immediately empty, immediately provisional, and immediately middle, a thousand kinds of three truths, and immeasurable and boundless dharmas fully possessed in the single mind—this is the non-gradual contemplation. The Avataṃsaka says: 'In all worlds, there is nothing that is not made from the mind; the mind is like a skilled painter, creating the various five aggregates.' If one contemplates that the mind is empty, all that is created from the mind is empty. If one contemplates that the mind exists, all that arises from the mind exists. If the mind definitely exists, it cannot be made empty; if the mind is definitely empty, it cannot be made to exist. Because it is not definitively empty, emptiness is non-emptiness; because it is not definitively existent, existence is non-existence. Neither empty nor existent, doubly precluding the two extremes, it is named the middle way. If one contemplates that the mind is neither empty nor existent, then all dharmas arising from the mind are also neither empty nor existent; such all dharmas exist in the single mind. If one can contemplate the mind in this way, it is called the supreme contemplation, attaining the bodhi of the Buddhas. Vimalakīrti said: 'Contemplating the true mark of the body, one contemplates the Buddha likewise.' Since contemplating the characteristics of the body is equal to the Buddha, contemplating the characteristics of the mind is also equal to the Buddha. The Avataṃsaka says: 'The mind, the Buddha, and sentient beings—these three are without difference.' One should know that contemplating this mind-source is equal to the Tathāgata. If one performs any other contemplation to contemplate the mind, all are expedients and called deviant contemplations. If one performs such a perfect contemplation, it is called the genuine right contemplation: one immediately opens the Buddha's knowledge and vision and sits upon the Tathāgata's seat; such benevolence and compassion is entering the Tathāgata's room; bearing this dharma with patience is wearing the Tathāgata's robe; cultivating this contemplative wisdom is the Tathāgata's adornment. Wherever that person walks, stands, sits, or lies down, one should erect a stupa and conceive the thought of the Tathāgata; contemplating the mind in this way is called contemplating the Buddha-mind.

2.10

Second, to clarify the universal gate consists of two parts: first, clarifying the gates in a general manner; second, explaining them through ten meanings. The general [treatment] has six points: first, briefly listing the names of the gates; second, showing the characteristics of the gates; third, clarifying the expedient and the real; fourth, clarifying universal and non-universal; fifth, treating them according to the four accommodations; sixth, clarifying the contemplation of the mind. As for listing the names of the gates: in common usage derived from the worldly, just as a person's door or gate leads to the dwellings of the noble or lowly, the base take the ten unwholesome deeds and five heinous sins as gates leading to the three evil destinies; the pure and elevated take the five precepts, ten good deeds, four dhyānas, and four formless attainments as gates leading to humans and devas; outsiders take annihilationism and eternalism as gates leading to delusion and suffering; craving takes the four inversions as gates, and views take the four propositions as gates. Although good and evil differ, to bundle them together, they are all gates of the worldly realm with outflows, leading only to saṃsāra. If we discuss gates in terms of the Buddha-dharma, they are also numerous: the four gates of the Tripiṭaka lead to nirvāṇa with remainder and without remainder; the four gates of the shared teaching lead proximately to the transformed city and distantly to the ever-abiding; the four gates of the distinct teaching gradually lead to the ever-abiding; the four gates of the perfect teaching suddenly lead to the ever-abiding. These are four times four, sixteen teaching gates, and there are also sixteen contemplation gates, making thirty-two gates in total. The distinguishing of their characteristics regarding the meaning of being able to lead through is found in the Great Text's Profound Meaning.

2.11

Second, showing the characteristics of the gates: The four gates of the Tripiṭaka are: the Abhidharma is the gate of existence; the Tattvasiddhi is the gate of emptiness; the Piṭaka is the gate of both emptiness and existence; and the Channa is the gate of neither emptiness nor existence. Each extensively clarifies the practice and methods, determining the ranks of sages and saints; through the gate, one penetrates to the principle. The four gates of the shared teaching are: illusory existence, illusory emptiness, both emptiness and existence, and neither emptiness nor existence. Each constitutes practical characteristics, determining the ranks of sages and saints; through the gate, one penetrates to the principle. As for the four gates of the distinct teaching: contemplating Buddha-nature as like a bottle or basin in a dark room is the gate of existence; contemplating Buddha-nature as like the emptiness of the empty city of Kapilavastu is the gate of non-existence; contemplating Buddha-nature as like gold in stone, where a person of merit finds the treasure while a sinful person sees stone, is the gate of both existence and non-existence; contemplating Buddha-nature as free from the two extremes, which is the middle way, is the gate of neither existence nor non-existence. Each constitutes practical characteristics, determining the ranks; through the gate, one penetrates to the principle. The names of the four gates of the perfect teaching are no different from the distinct, but one gate is immediately three gates, and three gates are immediately one gate—neither one nor four, without the difference of successive distinctness; perfectly integrated, they are the four that are not four. Each determines the characteristics of inconceivable practices and stages; through the gate, one penetrates to the principle. These meanings are all in the Great Text.

2.12

Next, to discuss the expedient and the real of the various gates: Regarding the sixteen gates of the teachings and contemplations of the Tripiṭaka and shared teachings, both that which can lead through and that which is led to are expedient. Regarding the teachings and contemplations of the distinct teaching, that which can lead through is expedient, and that which is led to is real. Regarding the eight gates of the teachings and contemplations of the perfect teaching, both that which can lead through and that which is led to are real. The complete discussion is in that Profound Meaning.

2.13

Next, to clarify the universal and non-universal: If the gates of views, craving, and so forth of ordinary persons and outsiders cannot even lead out of the three realms, how much less could they be universal? Although the Tripiṭaka and shared teachings lead through to the transformed city, they are also not universal. The distinct teaching leads through gradually, so it is also not the meaning of universal. Only the teaching and contemplation of the true mark dharma-gate of the perfect teaching can pervade the ten dharma-realms: the thousand natures and marks and the three truths simultaneously and perfectly lead through; perfectly penetrating the middle way and doubly illuminating the two truths, it alone is named the universal gate.

2.14

Furthermore, as taught in the Vimalakīrti regarding entering the gate of non-duality: Saṃsāra and nirvāṇa are dual; not relying on saṃsāra and not relying on nirvāṇa is called non-duality, and it is also not one. Why is this? Since duality has been removed, if one still abides in one, one opposed to non-one again becomes two; how could it be called non-duality? Now, because it does not abide in two, it is said to be neither one nor two; it is also called neither existent nor non-existent. Non-existence refutes the provisional; non-non-existence refutes emptiness. Non-existence refutes duality; non-non-existence refutes oneness. If so, should one preserve the middle way? The middle way is also empty. The Great Sūtra says: 'Light and ignorance—their nature is non-dual.' The non-dual nature is the middle way; since the middle way is empty of the two extremes, this emptiness is also empty, hence it is called the emptiness of emptiness; emptiness is called the emptiness of the unobtainable. This is entering the dharma-gate of non-duality; this is precisely the intent of the perfect teaching explaining the universal gate in terms of the gate of emptiness. Thirty-one bodhisattvas each spoke on the gate of non-duality; Mañjuśrī spoke of no speech as the gate of non-duality; Vimalakīrti closing his mouth was the gate of non-duality. Carefully examining that text, all have the meaning of the four gates. Master Sengzhao's commentary says: 'The bodhisattvas each speaking of the characteristics of dharmas is the gate of existence; Mañjuśrī speaking of wordlessness is the gate of emptiness.' The Viśeṣacintibrahmaparipṛcchā says: 'All dharmas are correct; all dharmas are deviant,' which is also the meaning of the universal gate. Letting the mind roam the dharma-dhātu as if empty space is the gate of both emptiness and existence. Vimalakīrti remaining silent is the gate of neither emptiness nor existence. The forty-two syllabic gates of the Pañcaviṃśatisāhasrikā, beginning with a and ending with kṣa, with forty syllables between them, all possess the merits of all syllables; this is also the non-dual universal gate. The 'Expedient Means' chapter above says: 'The gate of their wisdom is difficult to understand and difficult to enter.' The parable says: 'There is only a single gate, and it is narrow and small.' Where various sūtras clarify the gate of the real principle, all share the meaning of the universal gate. The four accommodations, contemplation of the mind, and so forth are all in the Great Text.

2.15

Second, specifically explaining the universal gate: The ultimate principle is without number, but responding to conditions to benefit beings, it is given the name of one or two, or up to the immeasurable; extensive and concise are each appropriate, but for now we preserve the moderately fitting ten meanings: first, universality of benevolence and compassion; second, universality of the great vow; third, universality of practice; fourth, universality of severing delusions; fifth, universality of entering dharma-gates; sixth, universality of supernatural powers; seventh, universality of upāya; eighth, universality of expounding the Dharma; ninth, universality of making offerings to the Buddhas; tenth, universality of perfecting sentient beings. Above, the general universal gate has already been treated in terms of dharma; these ten universal gates are all treated in terms of the practice of merit and wisdom and adornment. The first five chapters are for self-benefit; the next three chapters are for transforming others; the last two chapters conclude the preceding two meanings. Within self-benefit, the first four are cultivating the cause, and the last one clarifies the fruit. Cultivating the cause also has two: the first two are vows, and the latter two are practice.

2.16

General origin: When a bodhisattva sees all suffering sentient beings, they give rise to great benevolence and compassion; although this mind is not itself the bodhi-mind, it can generate the bodhi-mind. For example, although earth and water are not the seed, they can cause the sprout to grow; now, generating the bodhi-mind on account of great compassion is also like this.

2.17

Next, the vow: If there is only benevolence and compassion, one is very prone to backsliding: 'Fish eggs, āmra flowers, / And a bodhisattva's initial resolve— / These three things are many at the time of the cause, / But few when it comes to fruition.' Because it is unstable, one must make a vow to constrain and uphold this mind by bounden purpose, so that bodhi becomes firm.

2.18

Next, clarifying practice: If one only makes vows, there is as yet no benefit to others; just as one without wealth, influence, or tactical skill cannot rescue from distress, so it is with a bodhisattva: one requires the wealth of merit, the power of supernatural abilities, and the counsel of wisdom before one can transform and guide. The Great Sūtra says: 'First shake them with samādhi, and afterwards extract them with wisdom.' Cultivating practice to fulfill vows—the intention lies herein.

2.19

Next, severing delusions: The masters of the Tattvasiddhi hold that the unimpeded path subdues and the path of liberation severs. If so, practice is the path of subduing as cause, and severing delusion is the path of liberation as fruit. If the Abhidharma explains the unimpeded path, it severs in a single thought; how could there be room alongside the seven factors of awakening for the meaning of subduing delusion? Subduing by the path of expedients, severing by the unimpeded path, and realizing by the path of liberation—citing the Commentary, it says: 'Practicing within the unimpeded path is named a bodhisattva; practicing within the path of liberation is named a Buddha.' This is spoken in terms of the ultimate: the Buddha realizing sambodhi is called the path of liberation. If so, practice is the path of expedients, severing delusion is the unimpeded path, and entering the dharma-gate is the path of liberation; this is the sequence of self-benefit taken here.

2.20

Next, regarding supernatural powers: when wishing to transform others, displaying the supernatural powers of the three mysteries is manifesting the expedient of the physical body; displaying speech that accords with their intentions and preaching the Dharma is manifesting speech in the sounds of each species. This is the sequence of transforming others. Making offerings to all Buddhas concludes [the section on] self-cultivation: it is not only flowers, incense, and the four requisites that constitute offerings; practicing in accordance [with the Dharma] is the offering of Dharma, which is foremost among all offerings. The Great Sūtra says, 'If you follow my words, you are making offerings to the Buddha.' Receiving the teachings and putting them into practice concludes self-cultivation; maturing sentient beings concludes transforming others. Within the four deportments, the bodhisattva never forgets sentient beings—how much less so when entering all Dharma-doors and purifying Buddha lands, all of which are done to benefit all sentient beings. Therefore, this one phrase concludes transforming others.

2.21

Next, regarding the explanation: from human and heavenly realms up to the superior stages, all possess benevolence and compassion. Although this statement is general, it does not go beyond [the three kinds of benevolence:] that directed toward sentient beings, that directed toward phenomena, and that without condition. If directed toward sentient beings, sentient beings are varied, their provisional names are different, and their causes, effects, suffering, and pleasure are distinct; one has not yet even entered the benevolence directed toward phenomena, so how could it be termed 'universal'? If directed toward phenomena, there is no person, no self, and no sentient being; entering emptiness from the provisional, one has not even grasped the various provisional names, so how much less is it universal? As for unconditioned benevolence, it does not condition the provisional names of the twenty-five states of existence, nor does it condition the phenomena of the nirvāṇa of the two vehicles; it does not condition these two extremes. Although there is nothing conditioned, it spontaneously and doubly illuminates both emptiness and the provisional. Giving rise to benevolence based on this is called unconditioned benevolence. When the mind penetrates the three truths, it is called universal. To explain specifically: if one cultivates benevolence directed toward sentient beings, observing only the provisional names of sentient beings of a single dharma-realm cannot be called universal. Now, observing the provisional names of sentient beings of the ten dharma-realms, each single realm possesses the ten factors of nature, marks, origin, and end being ultimately equal, and so on. The ten dharma-realms mutually interacting thus contain a hundred dharma-realms and a thousand natures and marks, latent and hidden in the mind; although not currently manifest, they are fully complete just as they are. For example, a person's face possesses marks of good and bad fortune; an ordinary person does not recognize them, but a skilled physiognomist distinguishes them clearly. The sentient beings' natures and marks being fully complete in a single mind is also like this: ordinary people are mostly deluded and seldom undeluded; the principle is complete while their dispositions are confused, but when sages perceive it, they immediately recognize it, like that physiognomist knowing that these thousand natures and marks are all phenomena produced by causes and conditions. If they are phenomena produced by evil causes and conditions, then they possess suffering natures and marks up to suffering origin and end; since they are not yet liberated, observing this suffering gives rise to great compassion. If one observes phenomena produced by good causes and conditions, then they possess pleasurable natures and marks up to pleasurable origin and end; observing this gives rise to great benevolence. The full explanation is as in the Major Text. Now, discussing the first and last realms, the intermediate ones can be understood. Regarding the 'suchness of nature' of the hell realm: 'nature' means unchangeable. Just as bamboo has the nature of fire—if it did not, one should not seek fire from bamboo, water from the earth, or wind from a fan—the mind having the nature of the hell realm is also like this. Regarding the hell marks: what can be gathered and distinguished is called 'marks'. One who is skilled in observing the mind immediately recognizes the marks of hell, just as a skilled physiognomist distinguishes marks without error; hence it is called 'marks'. Regarding the substance: it takes the mind as its substance; because the mind senses suffering and pleasure, it serves as the substance. For example, despite the differences among hairpins, earrings, rings, and bracelets, they ultimately take silver as their substance; although the bodily forms of the six paths differ, they are merely based on the mind, hence the mind is their substance. Up to driving and directing being called 'power'—climbing mountains and entering fires are all its power. Regarding 'action': initiating movement is called 'action'; already having power, there is that which is done, either performing good or performing evil. Regarding 'cause': karma is the cause. Regarding 'condition': that which is depended upon serves as the condition, as craving moistens karma, causes and conditions joining together. Regarding 'effect': it is the habitual effect. For example, if a denizen of hell was intensely lustful in a former life, upon being born in hell they are still prone to intense lust, and upon seeing attractive objects they immediately approach them; this is called the habitual effect. Regarding 'retribution': it is the retribution effect. Having committed sins of lust in the past, one now falls into hell to undergo the suffering of being burned and scorched; this is called the retribution effect. 'Origin' is the phenomenon of inherent virtue. 'End' is the phenomenon of acquired cultivation. 'Ultimately equal': taking acquired cultivation, it is equal to and possesses inherent virtue; taking inherent virtue, it fully possesses acquired cultivation; the beginning and the end reside in each other, hence it is said to be 'equal'. Since the ten marks and natures of the hell realm are like this, the remaining nine are also like this.

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觀音玄義 — Classical Chinese