觀音玄義 2.3

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.