觀音玄義記 2

English (machine translation) 2

Language: English

2.1

Composed by the Śramaṇa Zhili of Siming under the Song

Third, Merit and Wisdom, in three parts: first, indicating different names. The most supreme among merits is none other than concentration; mentioning the supreme subsumes the inferior, and thus the five perfections are complete.

2.3

Second, from 'The name concentration' onward explains the meaning based on the names, in two parts: first, clarifying the functions of the two dharmas, in four parts: first, the function of concentration and wisdom. Regarding 'quelling through affectionate gathering and contemplating to stimulate': because of tranquility, it can affectionately gather all practices; because of contemplation and illumination, it can stimulate all practices. If there is gathering without stimulation, a stagnant mind arises; if there is stimulation without gathering, scattered and overflowing wisdom results. Only when gathering and stimulation are both complete is there the efficacy of advancing toward the fruit. Second, from 'Tranquil illumination' onward [treats] the virtues of merit and wisdom. 'Wisdom of tranquil illumination' refers to the two kinds of wisdom: provisional and real. 'Nothing obscure that is not illuminated' means there is no darkness of the three delusions. The merit of dhyāna concentration necessarily includes all perfections and all dhyānas, great and small; supporting wisdom with merit is like oil aiding a lamp. Third, from 'Also called' onward [treats] the designations of eyes and feet. The 'pure and cool pool' is nirvāṇa; nirvāṇa must be complete with the three virtues, reaching its culmination in marvelous enlightenment and partially penetrating at the first abidance. Fourth, from 'Nirvāṇa' onward [treats] the names of adornments. The two adornments belong to cultivation, while the dharmakāya is the nature; the nature has deficiency and completeness, which consequently causes the two cultivations to have the difference between real and conditional, as explained below.

2.4

Second, from 'Explaining this' onward explains according to the four teachings, in two parts: first, clarifying the four teachings. Although the bodhisattva of the Tripiṭaka is said to contemplate the principle, he subdues but has not yet severed [delusions]; mentioning the various dhyānas actually includes the other perfections, and the manifestation of truth must occur in the thirty-four minds. As for the Shared bodhisattva, his skillful wisdom realizing phenomena is aided by the perfections of principle; he manifests the truth already in the cause, and completes it only upon buddhahood. Although a person of the Distinct [Teaching] believes that the mind capable of creation is itself Buddha-nature, the nature does not inherently possess the nine [realms] and is covered by delusion; therefore, he must distinctly take the two principles of truth and the middle as conditions to break common and distinct delusions, and hence it is called 'conditionally cultivated wisdom,' utilizing the dhyānas and samādhis of the conventional truth to assist in revealing the dharmakāya. The Perfect [Teaching] speaks of inherent evil: understanding that the true mark of delusion is itself what is capable of contemplating is called the 'true-mark contemplation'; concentration is also like this and is called 'true-mark concentration'; furthermore, using the true mark to name the body that is revealed, being identical to one yet three, it is called the 'body of concentration and wisdom'; being identical to three yet one, they are together called the 'true mark.' If one is blind to inherent evil, how can one take part in the initial mind? Second, from 'Now, the Perfect' onward indicates the six identities of the Perfect [Teaching], as in the text. Third, from 'Avalokiteśvara' onward concludes by pointing to the sūtra title, in two parts: first, pointing to the sūtra text. The statement 'the light of wisdom illuminates suffering' does not appear in the text of the sūtra, but its meaning is present. When immeasurable sentient beings encounter suffering and call upon the name, the bodhisattva immediately contemplates their voices and all obtain liberation. Contemplation is the illumination of wisdom, and illumination is light. Avalokiteśvara's wondrous wisdom is itself the substance of sentient beings' three paths; because sentient beings are deluded, inversions arise, and when Avalokiteśvara illuminates them, liberation resides therein. Repeatedly citing texts from three sūtras on emitting light: if it were not physical form, how could it be said to be 'emitted'? If it were definitively physical form, how could it be named wisdom? Therefore, we know that physical form and mind are non-dual in their substance: the nature of physical form is wisdom, and the nature of wisdom is physical form. How could this be true only of light? It is true of all physical forms. Universally manifesting the physical body can be understood by analogy with this principle. Moreover, how could it be solely phenomenal matters in the fruit? It truly inheres in the principle in the cause; indeed, it is because of principle-inherence that there is phenomenal function. Second, from 'Truly because' onward concludes by returning to the title.

2.5

Fourth, True and Responsive [Bodies], in three parts: first, indicating names and explaining meanings. Both bodies possess the meaning of gathering and storing: the true gathers everything, with wisdom stored in the one mind; the responsive gathers everything, with spiritual superknowledges stored in a single physical form. Physical form and mind are non-dual; superknowledges and wisdom are unified as one. 'Only form and only mind' refers precisely to this.

2.6

Second, from "If one accords..." onwards, discriminating the correct from the incorrect by comparison, in two parts: First, presenting it in terms of phenomena, in three parts: First, the phenomenon. The substance of the true mark is the Dharma body, and the wisdom that accords with it is the self-enjoyment retribution [body]; at present, both of these are termed the "true body." Once the Dharma and retribution [bodies] are fused, they are able to accord with capacities to give rise to superior and inferior responses. Second, from "For example..." onwards, the analogy. Looking into a mirror illustrates realizing the true [body], while the reflection illustrates giving rise to responses. Third, from "These..." onwards, the conclusion. The three thousand [realms] together as substance constitute the true [body], and the three thousand [realms] together as function constitute the response [body]; only this true and responsive [body] are never separated from each other. The teaching of effortless action reveals the purport of our school; what other lineages discuss can hardly escape intentional contrivance. Second, from "If non-Buddhists..." onwards, discrimination through persons, in two parts: First, eliminating the Hinayāna and non-Buddhists. With contaminated fundamental dhyāna, the realm is not clear; even if they display supernormal powers slightly, they cannot benefit beings, which eliminates them from being the response [body]. From "Not yet..." onwards, this eliminates them from being the true [body]. As for "the two vehicles," etc., this briefly cites the two vehicles, which necessarily encompasses both [Tripitaka and Shared] teachings and the two [types of] bodhisattvas. Following the meaning of the Miaoxuan, the supernormal powers of both the Tripitaka and Shared Teachings involve intentional contrivance; because they require reduction to ashes and extinction, they lack the permanent original and cannot give rise to responses. If the Distinct [Teaching] intercepts the Shared, and distinct delusions are not yet severed, responses also cannot be attained; even if they respond to beings, these are all termed "crude responses." If in the Distinct [Teaching] one is at the initial mind, one likewise cannot respond; only at the first bhūmi does one first attain the manifestation of the threefold contemplation. Having realized the samādhi of the twenty-five kings, the Dharma body is pure and free of thought and mentation, responding immediately according with capacity; this is the inconceivable, marvelous response. Second, from "Mahāyāna..." onwards, indicating the persons of the Perfect [Teaching], in two parts: First, clarifying the two bodies. "Attaining the truth of the true mark" refers properly to the Perfect [Teaching's stages of] abidings, and its meaning encompasses the Distinct [Teaching's] bhūmis. "Not different from the true" means that the substance is termed the true. The responsive image of the sage shares the substance of the capacity; having already realized the nature of original enlightenment of sentient beings, he employs the capacities of the hundred realms to respond to the capacities of the hundred realms. Since their substance is originally non-dual, how could there be the slightest difference? Second, from "Bodhisattvas..." onwards, indicating the six identities.

2.7

Third, from "In the present sūtra..." onwards, concluding by pointing to the title of the sūtra, in two parts: First, pointing to the sūtra text. Second, from "Truly because..." onwards, concluding by returning to the title.

2.8

Fifth, the medicine and the jewel, in three parts: First, indicating the names and presenting the teaching. As for the "Nārimṛgāra-sūtra," its full title is Fo shuo nannü qiyu jing in one fascicle. Nārimṛgāra was born from a mango tree at the house of a brāhmaṇa in the state of Vaiśālī; her appearance was upright and beautiful, and her fame spread to distant lands. King Bimbisāra went to seek her hand, and she later gave birth to a son named Jīvaka. At birth, he held needle-cases and medicine bags in his hands. By the age of eight, he was thoroughly versed in medical arts and traveled everywhere curing illnesses. Later he encountered a boy carrying firewood; Jīvaka looked at him and saw all of this boy's five viscera and stomach and intestines. Jīvaka thought to himself: "The Materia Medica classic says there is a King of Medicines tree, which from outside illuminates the inside, revealing people's viscera and bowels. Could there not be a King of Medicines tree in this boy's firewood?" He immediately went and asked the boy: "How much money for the firewood?" The boy said: "Ten coins." He then paid the money and took the firewood. He lowered the firewood and placed it on the ground, but in the dimness he could not see into the belly. Jīvaka pondered: "I do not know which piece in the bundle is the King of Medicines." He then untied the two bundles, took them one by one, and placed them upon the boy's belly; seeing nothing, he kept taking others. Having gone through the two bundles of firewood in this way, at the very end there was a small branch barely more than a foot long; testing it by using it to illuminate, he saw everything inside the belly. Jīvaka rejoiced greatly, knowing that this small branch was definitely the King of Medicines, and returned all the firewood to the boy. Having received the money, and with his firewood intact as before, the boy left with joy. Jīvaka treated sick people everywhere in the state; he examined them all by illuminating them with the King of Medicines, saw the root of the illness completely, and then treated them, with none failing to be cured. Here this is taken as an analogy for the true body's eradicating of suffering, like the King of Medicines curing illness. "The jewel is the wish-fulfilling gem": as in the Avataṃsaka, having obtained the mani jewel polished in ten ways, it can rain down myriad treasures. Here this is taken as an analogy for the response body's bestowing of joy, like the mani raining down treasures.

2.9

Second, from "Extensively going through..." onwards, discerning capacity according to the teachings, in two parts: First, briefly pointing it out, in three parts: according to the shallowness or depth of the teachings and the breadth or narrowness of benefiting beings, to clarify the characteristics of curing illness and obtaining treasures. Second, from "Now according to..." onwards, extensively clarifying the Perfect [Teaching], in two parts: First, explaining the two bodies, in two parts: First, the body of the medicinal tree, in two parts: First, the analogy. The deep roots illustrate the marvel of the true [body]. Spreading in four directions illustrates the breadth of responses; presenting the principles, practices, fruits, and teachings in the order of the roots, etc. Practicing the four in the practice of faith is like obtaining benefit upon hearing; practicing the four in the practice of the Dharma is like obtaining benefit upon touching. Second, from "Bodhisattvas..." onwards, the phenomenon. The initial section of the present chapter specifically clarifies eradicating suffering; this is great compassion perfuming the true body, which corresponds to the meaning of curing illness. Benefiting beings through form and sound is spoken of generally; if based on the sūtra text, it must reside in unmanifest benefit, not equating form and sound with the aforementioned hearing and touching; the meaning also lies herein. Second, from "Furthermore, just as..." onwards, the body of the jewel king, in two parts: First, the analogy, as in the text. Second, from "Bodhisattvas..." onwards, the phenomenon: namely, using great benevolence to perfume the response body, causing all universally to attain joy, which is the same as the meaning of the treasure.

2.10

Question: When great compassion perfumes the true [body], what is its characteristic?

2.11

Answer: The true [body] is wondrous wisdom, able to destroy delusional afflictions. Compassion means pity and sorrow, able to eradicate others' suffering. Both are merely the single pure function of the Dharma body. Wishing to show that illuminating the principle possesses the benefit of aiding others, compassion that eradicates suffering is established to perfume the wisdom that destroys afflictions, which reveals wisdom endowed with compassion; it universally removes the suffering of sentient beings' delusional afflictions, paralleling great benevolence perfuming the response [body] to bestow joy. Both are the single sovereign function of the Dharma body; since one function has two capacities, there is the meaning of the perfumer and the perfumed. Truly because the response body is originally a phenomenon realized through self-practice, only when perfumed by benevolence does it universally benefit others. However, it is not that the benevolent mind does not perfume the true [body], nor that the compassionate mind does not perfume the response [body], nor that the true body does not bestow joy, nor that the response body does not eradicate suffering; wishing to make it easy to understand, the sūtra text therefore relies on the two questions and answers to explain them distinctively.

2.12

Second, from "This is also..." onwards, discerning the six identities. Those on the ground of ordinary beings already possess the two principles of curing illness and raining treasures, not different from the Buddha. From the identity in verbal expression onwards, according to shallowness or depth, they are able to cure and able to rain.

2.13

Third, from "Regarding the preceding..." onwards, concluding by pointing to the title of the sūtra, in two parts: First, pointing to the sūtra text. Second, from "Therefore we know..." onwards, concluding with the title.

2.14

Sixth, unmanifest and manifest, in three parts: First, explaining the names. Second, from "The Great Sage..." onwards, discerning the characteristics, in two parts: First, clarifying the two benefits, in three parts: First, presenting the characteristics. The Great Sage constantly uses true wisdom to secretly perfume and wondrous form to manifestly cover; because of the obstruction of fundamental ignorance, [beings] are benefited without knowing it. Second, from "For example..." onwards, raising the analogy. The two luminaries illustrate the two benefits; the blind illustrates fundamental ignorance. Ordinary beings and Hinayāna are entirely separated in the lower stages, and since there are differences in the thickness and thinness of their cataracts, the characteristics of their not seeing cannot be reduced to one standard. Third, from "Therefore the medicinal..." onwards, citing proof. The three herbs and two trees all do not know the single ground and single rain. The lower not being able to fathom the higher also extends to persons of the Perfect [Teaching]; therefore, it cites Wonderful Virtue not knowing Wondrous Sound. As for "Being termed unmanifest benefit because of not knowing," this clarifies that for those who do not know, both bodies are termed unmanifest benefit, thereby revealing that for those who know, both the true and response [bodies] are termed manifest benefit. Giving rise to wisdom and seeing the principle is manifest benefit regarding the true [body]; seeing the body without recognizing it is merely receiving unmanifest benefit; true as unmanifest and response as manifest can be understood accordingly. Second, from "This is also..." onwards, clarifying the six identities. Being identical in principle to the ultimate sage is not discussed here. As for persons of identity in verbal expression, their wisdom and practice as well as their benefit to others are received by those persons of the seven expedient stages without knowing it, not to mention that the two benefits for internal and external ordinary beings are not slight; because all know it to be the nature, they are free from self and capability. Third, from "If in terms of..." onwards, concluding by pointing, in two parts: First, pointing to the sūtra text. The previous discussion that true and response each have unmanifest and manifest is exhaustive of the principle. Now, separately matching persons and phenomena to the two benefits merely accords with the text. Second, from "Therefore we know..." onwards, concluding with the title.

2.15

Seventh, provisional and real, in three parts: First, explaining the names. What is used temporarily is expediently provisional; what is not temporary is ultimate. Second, from "Briefly speaking..." onwards, discerning the characteristics, in two parts: First, clarifying the three kinds generally, in two parts: First, generally presenting the three kinds: namely, solely for oneself, solely for others, and common to both self and others. Because the characteristics of provisional and real discussed in various sūtras and treatises are not the same—some say self-practice has provisional and real, some allow that transforming others has provisional and real, while some sūtras and treatises say that phenomena of self-practice are all termed real and phenomena of transforming others are all termed provisional—therefore, whenever our school discusses provisional and real, it must clarify these three. If not, students will not completely understand the characteristics of provisional and real, and will inevitably give rise to doubts regarding various sūtras and treatises. Furthermore, one should understand the dharmic characteristics of provisional and real: whether in terms of principle and phenomena, or principle and teaching, teaching and practice, bondage and liberation, cause and effect, substance and function, gradual and sudden, opening and uniting, or general and specific siddhāntas, they all pertain to oneself, to others, and to both self and others together. Now, pairing the contemplation of the middle against the two contemplations as provisional and real seems to use cause and effect to discern the three turns: self-cultivation of the threefold contemplation is the provisional and real of self-practice; regarding transforming others, it merely follows the intentions of others, with the four siddhāntas applied according to the occasion and not definitively determined; as for the third turn, in self-practice of the threefold contemplation there are provisional and real, but because it accords with wisdom it is only called real, while although the phenomena of transforming others have provisional and real, because they accord with sentiments they are solely called provisional. Second, from "Employing this..." onwards, traversing all teachings, in two parts: First, briefly pointing to the four teachings. According to the shallowness or depth of the teachings, principle, phenomena, etc., are clarified; whether in terms of oneself, others, or common to both, the meaning is never deficient. Second, from "Furthermore, in terms of..." onwards, clarifying the six identities of the Perfect [Teaching]. The six identities run through the three teachings, but identity in principle resides solely in the Perfect [Teaching]; furthermore, in terms of self-practice, clarifying the six provisional and real from cause to effect is due to contextual convenience. Second, from "Examining this..." onwards, specifically applying the third [turn]. The former turn of question and answer has provisional and real: the seven disasters and two quests pertain to the provisional, while perpetual freedom from the three poisons is the real; because the Great Being uses the single-mind threefold contemplation of his own practice to contemplate their sounds and cause them all to attain liberation, it is entirely judged as real. The latter turn of question and answer reveals provisional and real in the bodies and teachings of the ten realms; because the Great Being manifests various responses according to distinct capacities, it is entirely judged as provisional. This is judging self-practice and transforming others as real and provisional; without the third turn, how could one divide the sūtra into two sections to correspond to provisional and real? Third, from "The former question..." onwards, concluding and returning, in two parts: First, concluding by pointing to the sūtra text. That both the former and latter speak of self-practice and transforming others is to differentiate them from provisional and real of solely self-practice or solely transforming others. The meaning is: the former turn is the real relative to self and others, while the latter turn is the provisional relative to self and others. Second, from "Therefore we know..." onwards, concluding by returning to the title.

2.16

Eighth, original and trace, in three parts: first, the name and meaning. The Jingming xuanyi states: "As for the term 'original and trace,' the original is the principle upon which [things] rely, while the trace is the phenomenon that relies upon it; when phenomenon and principle are elucidated together, it is termed 'original and trace.' It is like a person relying on a dwelling place: there is then the track of their walking back and forth. The dwelling place is that which is relied upon, and the person who relies upon it has traces of walking back and forth. Because the place has traces, by seeking out the traces one finds the place." One should know that whether high or low, what is genuinely attained is entirely the original; whether high or low, what is responsively manifested is entirely the trace. Second, from "If in general" onward, the explanation, in two parts: first, generalizing to ordinary beings and gradual stages. For those of high worldly wisdom, in all of their actions [others] only see their traces without knowing their original intent. As for the worthy and noble sages of the two teachings up to the stage of semblance in the Separate Teaching, how could those of lower stages know what they have originally realized? At every stage, one may generally discuss the original and trace. Second, restricting to the noble sages of the Perfect Teaching, in two parts: first, restricting to partial and full [realization], in two parts: first, a brief indication. Strictly speaking of the original, one must break through ignorance and realize the substance of the Dharmakāya; the traces that are cast down are either bodies in the nine realms or the manifestation of the eight aspects. Second, from "If in a preliminary manner" onward, the discriminative determination, in two parts: first, setting aside the preliminary view. Second, from "Now in detail" onward, taking up the detailed elucidation, in two parts: first, elucidating according to principle, in two parts: first, elucidating that the original and trace pertain generally to both high and low. If one understands the four propositions, only then is the explanation exhaustive: 1. The original is low and the trace is high: the Dharmakāya of the First Abode has as its trace the eight aspects. For bodhisattvas of the higher stages, the eight aspects are originally the deportment of marvelous enlightenment, hence it is said that the trace is high. 2. The original is high and the trace is low: the Dharmakāya of marvelous enlightenment has as its trace lower stages and the marks of the nine realms. 3. Both are high: the Dharmakāya of marvelous enlightenment has as its trace the eight aspects. 4. Both are low: the Dharmakāya of the First Abode has as its trace the nine realms. The high and low of original and trace for the intermediate forty stages can be known by inference. Second, from "Why is it" onward, elucidating genuine attainment to differentiate right from wrong. Second, from "Therefore the Lifespan [Chapter]" onward, citing texts as proof: one's own intention is the original, while [adapting to] the intention of others is the trace. Second, from "With respect to the original" onward, generalizing across the six identifications: the original and trace in the five stages are completely endowed within the principle. Third, from "With respect to the preceding" onward, concluding and subsuming, in two parts: first, pointing to the sūtra text: the former benefits others by means of the real original, and the latter benefits others by casting down traces. Second, from "Therefore we know" onward, concluding with the title.

2.17

Ninth, conditional and revealing [causes], in three parts: first, indicating the name and meaning, in three parts: first, indicating the name and meaning: this name and meaning apply equally to both cultivation and nature. Second, from "The revealing is" onward, discerning their continuing categories: their categories reach up to the ultimate fruit, their names differing at each stage while their substance is not distinct. Third, from "The Great Treatise" onward, citing a treatise to explain: the marks of the conditional and revealing are truly like weeding and planting; without the power of these two, the field of nature will not be bountiful. Second, from "Generally discussing" onward, explaining according to the teachings, in two parts: first, all teachings possess them: the definitions established in the Tripiṭaka and Common teachings are entirely contrary to the seed of the nature; the Separate Teaching, though possessing it, cultivates it separately from the initial resolve; only the Perfect Teaching holds non-duality of cultivation and nature. Although it is said that all possess them, this distinction must be discerned. Second, from "Now directly" onward, discussing strictly according to the Perfect Teaching, in two parts: first, strictly discerning the two causes, in two parts: first, elucidating the two kinds of cause and effect: the two causes here pertain for now to the category of cultivation. Second, from "Tracing the origin of this" onward, investigating the two kinds of root, in three parts: first, generally elucidating inherent virtue: the former cause and effect still belonged to cultivation; now tracing their source, the nature inherently includes the conditional and the revealing. The Vimalakīrti says: "All sentient beings are originally of the mark of nirvāṇa, and cannot be further extinguished; they are originally of the mark of bodhi, and it cannot be further attained." The Dacheng qixin lun elucidates the two virtues of tathatā, namely truly empty and truly not empty. Our school's elucidation of the three thousand as identical to emptiness and the three thousand as identical to the conventional are both texts on the conditional and revealing of inherent virtue. Second, from "The Great Sūtra" onward, separately citing texts to explain, in two parts: first, proving and explaining the revealing cause: if one does not understand the three thousand, it is in vain that one interprets "all"; if not for emptiness, the conventional, and the middle, one cannot discern self-emptiness. The nature of true emptiness is originally unassociated with all defilements. "All defilements" do not go beyond the three delusions; if the original nature were not itself identical to emptiness, the conventional, and the middle, how could it be unassociated with all defilements? Thus ultimate emptiness is the nature of the revealing cause. As for "also using," and so forth: only by arousing cultivation entirely based on the nature does one see original emptiness. Second, from "It also says" onward, proving and explaining the conditional cause: the sūtra says, "Sentient beings are identical to the mark of bodhi and the mark of nirvāṇa"; some might claim that Buddha-virtues are uniquely included within the principle alone. In the present text, sentient beings possess the defiled dhyāna of the first stage and the cessation absorption; is this not inherent inclusion of the dharmas of devas and the dharmas of śrāvakas? Since they possess these two, how could they not possess the other dharmadhātus? Furthermore, that they possess the two absorptions is spoken from the perspective of the two habitual effects and retributive effects; how could they not each possess the nature, marks, and so forth? If one does not interpret this text through inherent inclusion in principle, how could the desire for dispersion itself be the cessation absorption? The conditional cause of inherent virtue is verified herein. Third, from "By means of these two" onward, establishing cultivation on the basis of the nature: "By means of these two kinds" refers to the seed of the nature. "Skillful means," and so forth, refers to wisdom and practice. "The tip of a hair" refers to the categorical seed. Arising from these nature and categories, wisdom and practice are cultivated to completion, up to the two adornments. Second, from "This one" onward, not discussing the six identifications: the primary intent of this section is only to elucidate the identification in principle, not to discuss the five stages. Third, from "The previous question" onward, concluding by referring to the sūtra's title, in two parts: first, pointing to the sūtra text: elucidating that the present two adornments must have their root, they therefore take their name from these two kinds. Second, from "Therefore we know" onward, concluding with the title.

2.18

Tenth, Wisdom and Severance, in three [parts]: first, a brief statement. Second, from "general approach" below, an extensive explanation, in two: first, explaining wisdom and severance as two while non-dual, in two: first, explaining the two virtues in terms of the general approach. As for the words "general approach," this explanation incorporates the Separate [Teaching], because it pairs the conditioned and unconditioned with wisdom and severance. If one speaks solely from the Perfect [Teaching], suffering and accumulation are already non-arising; how could the virtue of wisdom be conditioned? Yet although the name is borrowed from the Separate [Teaching], its intent lies solely in the Perfect [Teaching]. Because by cultivating the wondrous threefold contemplation, one completes the merit of perfect severance. In the stage of the cause one establishes this capability, but upon reaching the fruit it must cease; hence, one temporarily applies the name 'conditioned' to non-arising practice. The virtue of severance is termed unconditioned, established specifically after the path. This is still posited as an instructional path; therefore it is called a general approach. This text itself has two [parts]: first, the virtue of wisdom, in two: first, listing the different names. Regarding "perfect and pure" and so forth: because wisdom is ultimate, it is perfect; because afflictions are exhausted, it is pure; neither arising nor ceasing is called nirvāṇa. Second, from "the word 'conditioned'" below, explaining 'conditioned'. Although wisdom is non-arising, it has the function of severing and witnessing; therefore, borrowing from the Separate Teaching, the designation 'conditioned' is established. Regarding "though the cause is impermanent" and so forth: in the Nirvāṇa Sūtra, because the non-Buddhists grasped that the cause is permanent and produces an impermanent fruit, the Buddha used the Separate Teaching to refute them by positing that an impermanent cause responds to an eternally abiding fruit; thus the impermanence of the cause still belongs to the Separate Teaching. Regarding "taking the cause" and so forth: because afflictions are not yet severed, the illumination of wisdom is aroused; as one portion of affliction is eliminated, one portion of wisdom is forgotten; hence wisdom is impermanent. Since it has the function of illumination, it is called conditioned. In the fruit, because afflictions are exhausted, it accords with the principle and is eternally abiding, without any further activity. Applying the name of the cause to the fruit, he causes the fulfillment of wisdom to receive the name 'conditioned'. Second, from "severance is" below, the virtue of severance, in two: first, listing the different names. "Liberation": not being bound is called liberation, and being unfettered is being free; remaining untainted while amid defilement is termed liberation. Regarding "expedient" and so forth: when capacities arise, it arises—this arising is non-arising; when capacities cease, it ceases—this ceasing is non-ceasing. Provisionally manifesting arising and ceasing without being obstructed by defilement; hence this nirvāṇa is called purity of expedient means. Second, from "the word 'non-'" below, explaining the meaning of severance, in two: first, differentiating [from the Small Vehicle]. Not knowing that the three kinds of worlds are eternally abiding, they claim that when afflictions are extinguished, body and mind no longer exist; how could they attain sovereign freedom? This is called 'severance without substance'; they merely attain liberation from the false views and thoughts, but have not attained sovereign freedom in the three thousand realms and three truths. Second, from "the Great Vehicle" below, clarifying the Great [Vehicle], in two: first, directly showing. The three liberations of marvelous enlightenment are called 'severance with substance'. What is termed severance is severance through natural functioning. Having already the virtue of wisdom to realize that the three delusions are empty, one dwells in the nine realms and evil naturally falls away. The minds of sentient beings are like hands coated with glue: whatever they touch sticks. The minds of the Buddhas are like cleanly washed hands: whatever they touch does not stick. Because they already have the water of wisdom to wash away that glue, their pure functioning naturally remains unattached. These virtues of wisdom and severance are said to have an order, but their functioning has no before and after. Because the three thousand dharmas are ultimately identical to emptiness, this is called the present virtue of wisdom; because the three thousand dharmas are ultimately identical to the provisional, this is the present virtue of severance; because the three thousand dharmas are ultimately identical to the middle, this is the virtue of the dharmakāya. Before the path and after the path, all are a single mind. Even the Shared Teaching is a dual flow; how could the fruit of the Perfect [Teaching] be divided? Second, from "therefore the Vimalakīrti" below, citing proof. Proving 'severance with substance': seeing that the entire substance of receiving karmic retribution is itself the Dharma-gate of inherent evil. It is like the seven-jewel estate of a wealthy man: the common person, born blind, is hindered in moving about and harmed by the jewels; the two vehicles, like people with a burning fever, see them as ghosts and tigers and flee far away; the eyes of a person of the Perfect [Teaching] are neither blind nor diseased, clearly seeing that they are jewels, freely using and bestowing them—not only unharmed and unfrightened, but able to provide for oneself and benefit others with them. Witnessing the principle in this is called providing for oneself; benefiting beings with this is precisely benefiting others. The present virtue of severance lies precisely in benefiting others. All these derive from realizing that cultivated evil is identical to inherent evil; here it clarifies the stage of ultimate realization. Second, from "quiescent yet" below, differentiating non-virtue in terms of quiescence and illumination. Only the eternally abiding wondrous form and wondrous mind of quiescence and illumination are called the marks of adornment of wisdom and severance. In the Small Vehicle's ash-like extinction, both body and wisdom are forgotten; how could they ever liberate sentient beings? How could they constantly illuminate the quiescent principle? Second, from "in this way" below, explaining the three virtues as two while non-dual, in two: first, clarifying the ultimate principle in terms of being identical to the three, in two: first, clarifying that the two and the three are not different. Both quiescent and illuminating is precisely wisdom and severance; neither quiescent nor illuminating is precisely the dharmakāya. When the two virtues are exhausted, the dharmakāya is perfected; they are also called the ultimate three kinds of Buddha-nature. Second, from "dharmakāya" below, clarifying that cause and fruit are not distinct, in two: first, separately showing the causes and fruits of the three dharmas, in two: first, the concealed and revealed aspects of the dharmakāya. The single virtue of the dharmakāya in its substance is neither cause nor fruit, yet it has concealed and revealed aspects, which is entirely due to the contrary or accordant states of the conditional and revealing [causes]. When the conditional and revealing go contrary to the nature and form delusion and karma, they cause the direct cause, though not concealed, to be concealed, which is named the tathāgatagarbha; when the conditional and revealing accord with the nature and form wisdom and severance, they cause the direct cause, though not revealed, to be revealed, which is named the dharmakāya. Although there are concealment and revelation, in substance there is neither increase nor decrease. Hence the Great Sūtra says, "It is neither cause nor fruit." Second, from "it also says" below, the cultivation and nature of the two virtues. Being a cause and not a fruit is also called Buddha-nature. 'Buddha' is the designation of the fruit; is it not that the dharmas of the fruit serve as the seed of the cause? Being a fruit and not a cause is also called Buddha-nature. 'Nature' is the designation of the cause; is it not that the dharmas of the cause serve as the virtue of the fruit? Without resolving this with the cultivated and inherent aspects of the conditional and revealing causes, how could this text be understood? Second, from "Buddha-nature" below, generally showing the cause and fruit of the three dharmas, in two: first, showing in terms of meaning. Although previously cause and fruit were mutually affirmed and denied, yet all were called Buddha-nature; this proves that the conditional and revealing run through both cause and fruit. Moreover, it is said that Buddha-nature is neither cause nor fruit; this is truly because the direct cause is not identical to our skandhas, hence it is said to be 'not a cause'; the conditional and revealing are not separate from our skandhas, hence they are said to be 'a cause'. Because it is not identical, one dot is above; because they are not separate, two dots are below. Therefore, the inherent three are neither vertical nor horizontal. Furthermore, the direct cause is not identical to wisdom and severance, hence it is said to be 'not a fruit'; the conditional and revealing are not separate from wisdom cuts, hence they are said to be 'a fruit'. Because it is not identical, one dot is above; because they are not separate, two dots are below. Therefore, the three of the fruit are neither vertical nor horizontal. Thus we know that the wondrous three run throughout cause and fruit; only then can it be called the non-duality of cultivation and nature. Second, from "therefore the Universal Worthy" below, citing textual proof. If one does not comprehend that the wondrous three encompass beginning and end, how could the text of the Samantabhadra Contemplation be understood? Second, from "virtue of wisdom" below, again matching the two to the sūtra text. Were it not for the constant illumination of the virtue of wisdom, how could one immediately be liberated upon calling [the name]? Were it not for the universal pacification of the virtue of severance, how could the physical manifestation and preaching universally respond? Third, from "the previous question" below, concluding, in two: first, pointing to the sūtra text. Second, from "therefore we know" below, concluding with the title.

2.19

Third, from "Question: this" below, matching the text to provide proof, in two: first, raising an objection based on the absence of text. Gathering specific texts to establish their overarching heading, the ten meanings explaining the title derive from other sūtras. The present sūtra completely lacks this text; how can it be called gathering the specific into the general? Second, from "Answer: the Great" below, resolving the objection based on the presence of the meaning, in three: first, clarifying that the Mahāyāna meaning is shared by all sūtras, in two: first, clarifying in terms of the meaning of the Dharma. The various sections of the Mahāyāna all speak of the Middle Way; therefore, the doctrinal gates can be used in common. Second, from "if not" below, verifying through the lineage masters. When the masters explained the various Mahāyāna sūtras, in revealing the principle they necessarily discussed Buddha-nature, and in pointing to delusions none went outside the five entrenchments; how could one reproach them for the absence of text in the present sūtra? Second, from "this chapter" below, showing that by matching the two questions and answers to the meanings, there is no deficiency. Although the ten distinct names are not listed in the text, by matching the two questions and answers generally to the ten meanings, it is as clear as seeing with one's eyes; hence it is said to be completely evident. Third, from "now we have already" below, specifically pointing to lines and phrases to verify the ten meanings, in two: first, concluding the preceding presence of meaning and opening the subsequent presence of text. What was previously said about lacking the ten names in the text merely meant lacking the explicit presentation of the ten names in sequence. If one takes various phrases scattered throughout the chapter, there is both text and meaning. Second, from "as the text says" below, matching the phrases to the meanings. "The activity of sovereignty is the dharmakāya": the true and responsive bodies are also called physical dharmas; the response manifests form, while the true body is unified with the Dharma; the name follows that with which it accords, hence it is called the dharmakāya. The principle inherently contains everything, each interpenetrating, being most sovereign. 'Activity' refers to the activity of virtue, which is the virtue of wisdom. The true body according with the Dharma is called sovereign activity. 'Lofty' is the appearance of reiterated brightness and towering height; such lofty brightness is fulfillment. These harmonies of principle and wisdom are all the names and meanings of the true body. If, when employing the three karmas, there is no manifest response, their merit is not lost; one should know that there is a secret function of conferring [benefit] and eradicating [suffering], which is the unmanifest benefit. "Practice of constant renunciation": ultimate empty wisdom has no grasping or attachment, hence it belongs to the virtue of wisdom. Moreover, directly contemplating sounds belongs to wisdom, and all attaining liberation is severance; this displays the simultaneous functioning of the two virtues. It should be understood that verifying the meanings line by line not only shows that the ten meanings possess text, but also reveals that each of the ten pairs inherently contains the other.

2.20

Fourth, Critical Assessment, in two: first, specific critical assessment, in ten: first, assessing person and dharma, in two: first, question. That sūtra fully explains the ten Dharma princes; besides the Avalokiteśvara Dharma Prince, there is naturally a Samantamukha Dharma Prince. Since Samantamukha is used as a name for a person, why does the present explanation of Samantamukha definitively assign it to a dharma? Second, answer, in two: first, establishing the propositions, in two: first, generally establishing the four propositions. Although there are four propositions, their meaning is really only two, not going beyond mutual negation and mutual identity. Because these two meanings both apply to the Great and Small [Vehicles], now, while our intent lies in the Great Vehicle, we discuss the propositions of identity and separation of the Small Vehicle to show that names and words must be determined by principle. As for the person and dharma discussed, if one does not evaluate the provisional and real through the two truths and the Middle Way, but merely speaks of identity and separation, how could one definitively reveal the present mutual identity? Second, from "if in terms of" below, matching the propositions to the scriptural sections, in two: first, clarifying the identity and separation of person and dharma across the sections, in four: first, Avataṃsaka. The Separate Teaching of that sūtra contemplates the dharma of the true mark to cultivate gradual practice, not yet able to immediately take the dharma of the true mark as the practitioner of contemplation; therefore, person and dharma are mutually non-identical. The perfect contemplation is non-gradual, immediately taking the true mark as the practitioner of contemplation; therefore, person and dharma are mutually identical. In the Separate Teaching, they are identical only upon witnessing the path; in the Perfect Teaching, they are non-dual from beginning to end. Second, Tripiṭaka. The gate of existence of this teaching regards a person as like a rabbit's horn, hence non-existent, and the skandhas as having arising and ceasing, hence real; this is purely the proposition of negation. The gate of emptiness has two aspects: gathering the real into the provisional; the provisional and the real being different is called the proposition of mutual negation. Since they are not separate, it is also called mutual identity. Although these two gates of this teaching speak of identity and separation, neither person nor dharma is the Middle Way. Third, Vaipulya. It expounds all four teachings simultaneously: the Tripiṭaka and Shared teachings are only the two truths; the Separate and Perfect are the same as the Avataṃsaka. Fourth, from "Prajñā" below, exemplifying the rest. Prajñā washes away marks; the dull take it as mere emptiness, identical to the previous two truths; the sharp are divided into two kinds, identical to the previous Separate and Perfect. In Nirvāṇa, although all four teachings know the eternal, the practice of contemplation at the initial mind is not without difference: the Tripiṭaka and Shared teachings must for now accord with the two truths, and the person of the initial mind in the Separate Teaching has not yet identified with the perfect dharma. Second, from "now the Vaipulya" below, clarifying that the objection belongs to the proposition of identity in the Vaipulya.

2.21

Second, under "Now to explain," he resolves the objection, with three [points]: first, he directly resolves the objection in terms of the proposition of identity. In the present chapter, the previous question and answer assign Avalokiteśvara to the person; but how could that which contemplates and that which is contemplated not be Dharma? If the subsequent question and answer already take the Universal Gate as the Dharma realized, how could this Dharma lack a person who realizes it? Since the Vaipulya already uses the Universal Gate to designate a person, how could that which designates the Universal Gate not be Dharma? To discuss its general meaning, both Avalokiteśvara and the Universal Gate are Dharmas of the Middle Way; depending on the benefit of the siddhāntas, what should be used to designate the person? It is only that from beginning to end, the Perfect [Teaching] directly takes the real mark to be the nominal person. Second, under "For example," he draws collaterally upon persons and things to illustrate by analogy, with two [points]: first, he illustrates through persons. Second, under "It is like," he adduces things as an analogy.

2.22

Third, under "Now the Universal," he concludes and shows [this] through the mutual inclusion of person and Dharma, with three [points]: first, he explains that the Dharma includes the person. Second, under "If combined," he explains that the person includes the Dharma. Third, under "Like the body," he takes the body as an analogy. All of these can be seen.

2.23

Second, discerning kindness and compassion, with two [parts]: first, discerning the names and marks of kindness and compassion, with three [points]: first, explaining identity and difference in bestowing and relieving, with two [subpoints]: first, the question on bestowing and relieving being mutually inclusive. When suffering is eliminated, joy immediately follows, just as when night ends, daybreak arrives; when joy arrives, suffering is eliminated, just as when a lamp comes, darkness is extinguished. Mentioning either one immediately entails both functions; why are kindness and compassion divided into two Dharmas? Second, under "Answering comprehensively," the reply that bestowing and relieving do not occur together. One function includes two; this is spoken comprehensively with respect to generating the [compassionate] mind towards the object, but they must indeed be stated separately, and so two analogies are presented to clarify their distinct marks. Second, explaining the omission or inclusion of sympathetic joy and equanimity, with two [subpoints]: first, the question. Second, the reply, with two [points]: first, non-duality is equanimity. Among the four immeasurable minds, equanimity has no separate essence. Since the essence of śamatha contemplation is concentration, concentration can bestow joy; since the essence of vipaśyanā contemplation is wisdom, wisdom can relieve suffering. The non-duality of the two contemplations is upekṣā, also called impartial equanimity; therefore, non-dual yet dual, kindness and compassion are established; dual yet non-dual, it is precisely equanimity. Now, since kindness and compassion are explained as non-dual, equanimity is already contained [within them]; therefore, it is not established separately. Second, under "As for sympathetic joy," joy is lacking because suffering still exists, with two [points]: first, explaining in terms of Dharma. Kindness and compassion as explained now are the setting up of vows to exercise kindness to bestow joy; since sentient beings' suffering is heavy, one must exercise compassion; when neither has yet been accomplished, what joy could there be? Only when merit and wisdom are fulfilled and the work of the medicine and jewel is complete does one give rise to celebratory joy with sentient beings. Second, under "Like Aśoka," he cites a historical event as an example. King Aśoka [here refers to] the brother of King Aśoka, who did not take refuge in the Three Jewels; seeing his elder brother feed monks, he gave rise to resentment and slander. King Aśoka, feeling pity, devised a plan to exhort him. The king entered the bathhouse, had it falsely proclaimed that he had died, and urged him to succeed to the throne. Just as he ascended the royal seat, King Aśoka came out in anger, declared that his crime deserved death, and then ordered that for seven days he be allowed to enjoy the five desires of a king, making a caṇḍāla proclaim each day [the number of days until] his execution. When this passed, the king asked, "Did you experience pleasure?" He replied, "Hearing that I would be executed on a certain day, there was only suffering and no pleasure." The king said, "Śramaṇas contemplate momentary arising and ceasing; though they receive offerings, how could they have attachment in mind?" Aśoka, having understood, went forth to cultivate the Way and attained arhatship. A minor agony strips away pleasure; this is verifiable from recent events. Since sentient beings are like this, joy has not yet arisen in the bodhisattva's mind.

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觀音玄義記 — Classical Chinese