觀音玄義記 3

English (machine translation) 3

Language: English

3.1

Composed by the Śramaṇa Zhili of Siming under the Song

Second, explaining the contemplative wisdom, which has two parts: First, indicating and listing. Second, from "Concluding the object..." below, the explanation, which has two parts: First, concluding and gathering the object of the sounds of the world. Wishing to clarify contemplative wisdom, one must first gather the realm of the object. The varieties of worldly sounds are boundless, beyond the metaphor of dust and sand; one must rely on the sacred teachings to conclude and reveal the object of the truths before one can clarify contemplation. If contemplation does not rely on the truths, how could there be any doubt that it is erroneous? That the ten realms are the object of causes and conditions is because the ten suchnesses are analogous to the twelve links of dependent origination, their meaning being no different. Second, from "Second, clarifying..." below, directly clarifying the wisdom that can contemplate, which has two parts: First, broadly clarifying the various objects and contemplations. The truths and conditions run through the four teachings, hence four; the three truths belong only to the Distinct and Perfect [teachings], hence two; the two truths with the three connections added make seven; the one reality belongs only to the ultimate Perfect [teaching], hence one. Without the substance of the truths forgotten, contemplation is not established. Second, from "Now, in terms of..." below, the contemplation according to the three truths at present: the object accords with the text on the "new letter i" in the Mahāparinirvāṇa-sūtra, and the contemplation relies on the explanation of mutual identity in the Mūlamadhyamakakārikā, sweeping away emotional clinging and establishing the Dharma to reveal the marvelous, interpenetrating mind; for the Semblance and Final Dharma ages, this is the supreme gateway of contemplation. First, showing the comprehensive and distinct aspects of the object. The comprehensive corresponds to the sudden contemplation, and the distinct corresponds to the gradual contemplation. Second, from "Now, in contrast..." below, clarifying the gradual and sudden contemplation, which has two parts: First, listing both. Second, from "In sequence..." below, explaining both, which has two parts: First, explaining the two kinds of contemplation through the teachings, which has two parts: First, explaining both the biased and the perfect, which has two parts: First, explaining in terms of the various scriptures, in five points: First, clarifying the three contemplations based on the Yingluo jing. Realizing that within the three designations the four propositions do not arise, seeing the real right in the conventional, is called the contemplation of entering emptiness from the conventional. Contemplating the conventionality of the three designations and entering the emptiness that is the real, entering the real by way of the conventional, is also called the two truths. Not realizing [and stopping in] emptiness, one discriminates all the medicines and sicknesses of the three designations and gives medicine according to the sickness; hence it is called entering the conventional from emptiness. Previously, the real was used to break the conventional; now the conventional is used to break the real. When the breaking and functioning of both the conventional and the real are equalized, it is also called equality. Taking the previous two breakings as the expedient means for dual quelling, one then takes the two functions as the expedient means for dual illuminating. When sequential breaking and functioning are established, dual quelling and illuminating in a single mind can be cultivated; hence it is said, "The two contemplations are the expedient means," and so forth. When all three contemplations are employed, it is named "middle" from the superior. When the mind is identical to the middle, thinking and deliberation are forgotten and eliminated; this is called the contemplation of the supreme truth. Second, from "These..." below, clarifying the three wisdoms based on the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, in three parts: First, directly clarifying the characteristics of the three wisdoms. "Internal dharmas and internal names" refers to the characteristics of dharmas expressed within principle and the names that express them. "External dharmas and external names" refers to the characteristics of dharmas expressed outside principle and the names that express them. If the contemplation of emptiness is perfected, one can thoroughly realize that these names and characteristics are without self and without what belongs to self. Therefore the Buddha said: "Mahākāśyapa, one knows all the dharmas of the brāhmaṇas and knows all the dharmas of the śramaṇas." Hence it says that one can know and understand internal and external [dharmas]. However, the wisdom of emptiness can only generally penetrate the non-arising of all dharmas, but cannot distinctively know the conditioned arising of all dharmas; hence it cannot use all the Buddha-dharmas of the path to stimulate all good seeds in sentient beings. The contemplation of the conventional can do so; hence its wisdom is named after the kinds of paths. As for "in a single knowledge," and so forth: The wisdom of the middle contemplation realizes that everything is the Middle Way; the middle is unbiased, taking absolute transcendence as its meaning. If a single dharma is the middle, then the causal seeds of all sentient beings and the path-dharmas of all Buddhas without exception converge in it. If there is a dharma outside the one, it is not called the middle. Since a single dharma is like this, all are likewise; hence it says that in a single knowledge, one knows all paths and knows all kinds. As for "the single mark," and so forth: concluding the previous explanation to form quelling and illuminating. Dual quelling means that the single mark is tranquil and extinguished; dual illuminating means that the various kinds are all known. Because quelling and illuminating are simultaneous, it is called the wisdom of all modes.

3.3

Second, from "Comprehensively..." below, discerning the comprehensive and distinct in comparison to the above: The three contemplations of the Yingluo jing and the three wisdoms of the Pañcaviṃśati are, comprehensively speaking, different names [for the same thing], but distinctively speaking, divide into cause and fruition.

3.4

Third, from "These three..." below, comparing with the four wisdoms of the Mahāparinirvāṇa-sūtra, which has two parts: First, briefly showing the characteristics of the four wisdoms. Chapter twenty-five of the Mahāparinirvāṇa-sūtra states: "The wisdom that contemplates causes and conditions has four kinds: lower, middle, superior, and supreme. Those who contemplate with lower wisdom do not see Buddha-nature; because they do not see it, they attain the bodhi of the śrāvaka. Those who contemplate with middle wisdom do not see Buddha-nature; because they do not see Buddha-nature, they attain the bodhi of the pratyekabuddha. Those who contemplate with superior wisdom do not see it clearly; because they do not see it clearly, they abide in the ten abodes. Those who contemplate with supreme wisdom see it clearly and attain anuttarasamyaksaṃbodhi." The Fuxing explains: "Causes and conditions are not different, but the four contemplations are not equal. Concerning the statement in the Distinct Teaching about abiding in the ten abodes, because the sequential practice enters emptiness from the abodes, and only upon reaching the ten grounds enters the Middle Way, sequentially abiding in the three, it is called 'abiding'; 'abiding' and 'not clearly' are both spoken in terms of the pedagogical path of the teaching." Second, from "The Nirvāṇa..." below, judging separation and combination in comparison to the above. The realization and cultivation of the four teachings comprise only three contemplative wisdoms; because emptiness is divided into analyzing and embodying [phenomena], they become four. The Mahāparinirvāṇa-sūtra clarifies four wisdoms in contemplating conditions because it takes the Tripiṭaka [Teaching's] analyzing emptiness as the lower wisdom. The three wisdoms of the Pañcaviṃśati and the three contemplations of the Yingluo jing exclude the Small [Vehicle] and clarify the Great [Vehicle]. If one matches the three of the two sūtras to the four of the Mahāparinirvāṇa-sūtra, one should open analyzing emptiness into the all-knowledge of arising and ceasing. If one matches the four of the Mahāparinirvāṇa-sūtra to the three of the two sūtras, one should combine the lower and middle into the single wisdom of emptiness.

3.5

Fourth, from "If one matches..." below, comparing the contemplative wisdom with the five eyes. The fleshy and heavenly eyes are the fundamental objects contemplated by the four wisdoms and three wisdoms, regardless of opening or combining. The wisdom, Dharma, and Buddha eyes correspond exactly to the three contemplative wisdoms. If one discusses the four wisdoms, one must match the wisdom eye with the two wisdoms of emptiness that analyze and embody [phenomena].

3.6

Fifth, from "Mūlamadhyamakakārikā" downward, it concludes with the four lines of the Mūlamadhyamakakārikā. Second, from "If taking..." downward, it explains [them] by correlating them with the four teachings, which has two parts: First, directly correlating them with the four teachings, which itself has two parts: First, directly correlating with the teachings. Second, from "The reason why..." downward, giving the reason. Contemplation must be expressed by teaching, and wisdom is obtained by contemplation; here, to explain contemplation and wisdom, the teachings that express them are required. Second, from "The teachings must..." downward, broadly explaining the four marks, which has two parts: First, the masters of the four teachings, which itself has two parts: First, explaining the identity and difference of the masters of the teachings. The text has two senses in explaining their identity and difference. First, discussing [them] across stages: there is only one Buddha of the Perfect [Teaching], who responds to the four types of capacities and speaks the Dharmas of the four teachings. Next, from "Or..." downward, discussing [them] in terms of their respective spheres: depending on what capacities perceive and according to what the teachings express, the substance and function, superiority and inferiority of the four Buddhas are vastly different. Second, from "Four teachings..." downward, explaining whether the successor [bodhisattvas] are biased or perfect. For the successors, [the text] also explains their respective spheres and [their status] across stages; this can be known by analogy with the masters [of the teachings].

3.7

Second, from "If it is said..." downward, the Dharmas of the four teachings, which has two parts: First, explaining that the principle has not even oneness. Second, from "In reply: the principle..." downward, explaining that in responding to conditions, four [teachings] are spoken. Previously, in the general explanation of the title, the first of the ten meanings had already clarified this point: the realized principle transcends speech, [yet] responding to conditions requires teachings. First, it explains responding to conditions. Second, from "Tripiṭaka..." downward, explaining the exposition of the four, which has four parts: First, the Tripiṭaka [Teaching], which has three parts: First, explaining the characteristics of the teaching, which has two parts: First, explaining vows and practices, which itself has two parts: First, making vows based on the truths. "First being a potter" should properly say "the son of a potter." Encountering that Buddha entering the city to beg for alms, with wondrous and imposing marks, he gave rise to a wholesome mind and made an offering. Thereupon, before that Buddha, he made a vow: "May I attain buddhahood, exactly like the World-Honoured One today." Therefore, the duration of Śākya[muni]'s Dharma today, the number of people he delivers, and so forth, are all identical to that past Buddha. As for "immediately giving rise to compassion," he resolved to pull out suffering and wished to grant them joy. If one does not closely examine the conditioned accumulation of non-conception and the suffering of transmigration, nor closely examine the cessation of the three unconditioned states and the path that exhausts suffering, one will not pull out the limits of suffering and will not grant true joy. Ordinary persons and non-Buddhists do not examine closely, and the two vehicles lack vows; the bodhisattva avoids both [faults] and makes vows based on the truths.

3.8

Second, from "Practicing the six..." downward, giving rise to practice based on vows, which has two parts: First, fulfilling vows through the six perfections. What is explained in the text is that the six obscurations are the accumulation [truth] and the six realms are the suffering [truth]; the six perfections are the path [truth] and the cessation of obscurations is the cessation [truth]. Briefly presenting the first and the last, the four in between can be known by analogy. Bodhisattvas of this teaching personally subdue the six obscurations and, corresponding to them, destroy the six realms, so as to cause others to sever accumulation and leave suffering behind. The Pusa jie shu says: "Giving destroys [birth as] hungry ghosts; moral discipline rescues from the hells; patience delivers animals; vigor uproots [birth as] asuras; dhyāna tranquilizes among humans; wisdom illuminates the hosts of devas." Second, from "Practicing these..." downward, the completion of the six perfections. As with King Śibi, who cut flesh from his entire body to ransom a dove from a falcon, even to the exhaustion of his whole body without resentment or fainting; by his own true vow, he elicited the restoration of his body: this is the mark of the completion of giving. As with King Sumati, who gave up his life to hold the precept of not lying: this is the mark of the completion of moral discipline. As with the Ṛṣi of Patience, whose body was dismembered by King Kali, yet whose compassionate patience remained unmoved, and upon making a vow he elicited the transformation of his blood into milk: this is the mark of the completion of kṣānti. As with Prince Kalyāṇakārin, who sought the wish-fulfilling jewel to rain down treasures to relieve the poor, and when the jewel fell into the ocean, bailed the ocean to retrieve it, his sinews and bones broken without ever slacking off; the gods questioned him, and he said he would never cease life after life, whereupon they helped him bail the ocean, and when the ocean water decreased by half, the nāga feared the ocean would run dry and presented the jewel to him: this is the mark of the completion of vīrya. As with Sāñjayin, who attained the fourth dhyāna with in-and-out breaths suspended, so that a bird mistook him for a tree and laid eggs in his topknot; when rising from concentration, he wished to walk, but fearing the mother bird would not return, he immediately re-entered dhyāna, rising only when the birds flew away: this is the mark of the completion of dhyāna. As with the Chief Minister Govinda, who divided the continent of Jambūdvīpa into seven parts, equalizing cities, mountains, and rivers and thereby ending contention: this is the mark of the completion of prajñā. That which is called completion means that the perfections fundamentally remedy obscurations, and the practices aim at fulfilling vows. Now that the obscurations have already been eliminated, and giving and pulling out [suffering] accord with their wishes, one knows that the efficacy of the six perfections has attained completion.

3.9

Second, from "Like this..." downward, explaining the time and stages, which has three parts: First, explaining the characteristics of practice in terms of time. From the ancient Śākyamuni to Kṛkīcchanda Buddha is called the first asaṃkhyeya [eon]; measured against the stages of the śrāvaka, it resides in the five meditations for stilling the mind and the distinctive and general applications of mindfulness; because the power of contemplation is still weak, one does not know that one will become a Buddha. From Kṛkīcchanda to Dīpaṃkara Buddha is called the second asaṃkhyeya [eon], whose stage corresponds to the stage of heat; having faith in the realized Dharma, one must know that one will become a Buddha, but because the mind is not yet distinct, one does not speak of it to others. From Dīpaṃkara to Vipaśyin Buddha is called the third asaṃkhyeya [eon], whose stage corresponds to the stage of summit, where one internally clearly knows for oneself that one will become a Buddha, and verbally speaks it without fear or difficulty. As for "fat sheep without fat," the Da zhidu lun says: "Although this bodhisattva possesses supreme and wondrous five desires, he does not give rise to greed or attachment, because he has the contemplation of impermanence and so forth. For instance, there was a king whose chief minister hid his own transgression; the king wished to punish his crime and told him: 'If you can obtain a fat sheep without fat, I shall pardon your transgression.' The minister was wise: he tied up a sheep and fed it with water and grass, but terrified it three times every day with a wolf; although the sheep was nourished, it was fat yet had no fat. The king asked: 'How could you achieve this?' He answered with the matter above. The bodhisattva is also like this: seeing the wolf of impermanence and emptiness, he causes the fat of defilements to melt away while his body of merit grows fat." Second, from "Using this..." downward, explaining progression through the stages in terms of contemplation.

3.10

Question: The faculties of śrāvakas are dull, yet they can quickly enter the seven worthy and four noble [stages]; bodhisattvas have sharp wisdom, so why do they still reside at the stage of summit after three asaṃkhyeya [eons]? Answer: Śrāvakas cultivate the applications of mindfulness and so forth in only a single realm and through a single gate, and therefore they are easy to achieve. Bodhisattvas extensively engage all realms, each and every one of the four gates, and additionally add the six perfections, perfuming and cultivating them over a vast expanse of time, so that each and every practice gathers all sentient beings and brings them to planting, ripening, and liberation; therefore, during the three asaṃkhyeya [eons], who knows how many people among ordinary persons they have transformed to transcend the ordinary and enter the noble? While oneself remains on this shore, one ferries others to the other shore; therefore, though passing through long kalpas, their verified stage remains below.

3.11

As for "at thirty-four mental moments, both afflictions and habit energies are exhausted," those who suddenly realize arhatship as well as pratyekabuddhahood also obtain it uninterruptedly in thirty-four mental moments, but they do not by this suddenly exhaust both afflictions and habit energies. When speaking of habit energies, there are habit energies of view and thought, and habit energies of dust and sand. Bodhisattvas cultivate and learn the Dharma gates of dust and sand to remedy their inferior wisdom; in each and every gate they use the contemplation of the four truths to subdue their principal afflictions, and in each and every gate their practices of the six perfections perfume the habit energies of view and thought. Therefore, beneath the king of trees, with thirty-four mental moments, they realize the four true truths upon the Dharmas of dust and sand, thereby causing both the principal afflictions and the two kinds of habit energies to be exhausted simultaneously, and therefore they are able to consummate both truths. Only then do they differ from the disciples of the three vehicles, exclusively manifesting the Buddha eye and Buddha wisdom. Third, from "Herein..." downward, explaining the successors in terms of the Buddha. Second, from "If in terms of..." downward, concluding with contemplation and wisdom. If one explains the person of Avalokiteśvara in the Tripiṭaka [Teaching], such are the characteristics.

3.12

Third, discerning the distinctions has two parts: first, distinguishing surpassing kalpas, which has two parts: first, the question. Regarding "surpassing nine kalpas in a single bound," the *Vibhāṣā* states: "At that time there was a Buddha named Tiṣya. He had two disciples: one named Śākyamuni, who delighted in cultivating altruistic practice, and the capacities he transformed were ripe first; the second named Maitreya, who delighted in cultivating self-benefiting practice, and the capacities he transformed came later. That Buddha reflected: 'To turn many people toward one person is difficult, but to turn one person toward many people is easy.' Wishing to cause Śākyamuni to realize the Path first, he then left his two disciples and entered into the mountains. At that time, the Bodhisattva Śākyamuni followed behind him into the mountains, searching for his fundamental teacher without finding his traces. While walking along, he suddenly saw that Buddha inside a jeweled niche having entered the fire-element samādhi, his awe-inspiring radiance magnificently ablaze, extraordinarily different from the ordinary. Walking along, he forgot to put down one foot for seven days, and recited a single gāthā praising that World-Honoured One, saying: 'In heaven and earth, within this realm, the chamber of Vaiśravaṇa (that is, the chamber of the Heavenly King Vaiśravaṇa of the north), / The heavenly abode of the passing palace, throughout the ten directions are none [like you] (the passing palace is the palace of the Brahmā King; external paths grasp it as permanent, so the Buddha, to refute them, calls it the "passing palace"), / The Great Hero, Bull-King, Great Śramaṇa, / Searching the earth, mountains, and forests everywhere, none is your equal.' Because of this vigorous diligence, he surpassed nine kalpas, realizing Buddhahood before Maitreya." Second, the answer. Puṣya and Tiṣya are merely phonetically divergent transliterations of the Sanskrit. Maitreya, upon meeting a Buddha, must also have surpassed kalpas; it is feared that the Sanskrit text has not arrived. Second, distinguishing the hundred kalpas has two parts: first, the question; second, the answer. For those who abide in this Dharma-door, if they practice the Dharma-door of the six perfections spontaneously and naturally, it then requires a hundred kalpas. This is spoken according to the conventional principles and calculations; if one's vigorous diligence doubles in efficacy, why would it be restricted to a set duration? Second, the Shared Teaching has two parts: first, explaining the characteristics of the teaching, which has two parts: first, indicating its name and teaching. Because the three vehicles at the causal stage are collectively able to forget words and tally with the ultimate truth, and together sever views and love, it receives the name 'Shared.' However, those with sharp faculties share access into the subsequent teachings; here, in dividing into four aspects, we speak for the present according to the dull. The bodhisattvas of the previous teaching sever [defilements] only upon reaching the fruition; the three vehicles do not share [this path]. Second, from "these affairs" down, discerning the characteristics of practice has two parts: first, refuting the Tripiṭaka [Teaching] to clarify stages of practice, which has two parts: first, contrasting phenomenal perfections to reveal empty practice, which has three parts: first, refuting phenomenal [practice] as non-perfection. The *Mahāprajñāpāramitā-śāstra* refutes the Tripiṭaka bodhisattva, saying: "Fully endowed with the three poisons, how could you accumulate immeasurable merit? For example, like a poisoned vase: though it stores amṛta, it is altogether unfit to consume. A bodhisattva cultivates pure merits and only then attains Buddhahood; if mingled with the three poisons, how could you possess the pure Dharma-door? The bodhisattva's body is like a poisoned vessel; being fully endowed with afflictions is called having poison. Cultivating the Buddha Dharma is like storing amṛta. Teaching this Dharma to others causes them to lose their permanently abiding life." Giving has three grades, namely life as the highest, body as the middle, and wealth as the lowest. Trading for the dove and slicing one's body are still middle-level renunciations; since one does not realize emptiness, how could one reach the other shore? Second, from "not seeing" down, explaining emptiness accomplishing practice. Giving fundamentally remedies stinginess; stinginess cannot be grasped, and since the three spheres are empty, the characteristic of giving is not established. Subject and object having both vanished, true emptiness manifests before one; this is the true perfection of giving. For the five perfections below, subject and object are both empty; this is called the non-dual characteristic of the Path. Using this wisdom of emptiness to clear away clinging to beings and dharmas, all practices are caused to accord with principle and become perfectly accomplished. Third, from "furthermore" down, refuting the fixed three asaṃkhyeyas. Establishing practice with a mind of emptiness, forgetting weariness through long kalpas, gathering immeasurable beings and traversing immeasurable kalpas—how could it be limited to three asaṃkhyeyas? To accommodate capacities of the Great Vehicle, the Tripiṭaka [Teaching] must be refuted; it is not that that teaching is abolished from receiving beings. Second, from "the *Large Sūtra*" down, clarifying shared stages according to the severing of fetters has two parts: first, stages of practice in the Mahāyāna gate, which has two parts: first, practice severing fetters. In Sanskrit, *sarvajña*; here translated as "all-knowledge." When the mind's resolve corresponds with this wisdom of emptiness, it can sever views and destroy thoughts; this is the non-arising of persons and dharmas. With compassion conditioned by dharmas, personally practicing and transforming others, accumulating practice to fulfill vows, all correspond with the unproduced four noble truths; therefore, during the causal stage, one can sever fetters and realize principle. Second, from "then there are" down, the stages of severing fetters. Second, from "if compared with" down, matching the Hinayāna stages. The stage of the eight persons corresponds to the eight patiences. "Person" (*pudgala*) means patience. After the worldly supreme stage, the sixteen moments up to the path-comparative patience still belong to the worthy; reaching the path-comparative knowledge, one is then named an ārya. The two stages are both within the uninterrupted samādhi; therefore, the sixteen are matched to the views of the eight persons. Bodhisattvas of this teaching, from the stage of what is to be done, retain habits to moisten rebirth, using the path of compassion and the contemplation of true emptiness to practice both concurrently to transform beings; formerly severing principal afflictions, now they erode the two kinds of habits. Reaching the Buddha stage, the habits of views and thoughts are exhausted and the ultimate truth is fully realized; the dust-and-sand habits are exhausted and the conventional truth is fully realized. In the seventh stage, some are severed and some retained; hence, exhausted and not exhausted. Second, from "with vows" down, on upholding remaining habits to benefit others. The principal afflictions having been exhausted, habits do not moisten rebirth; upholding them by vows, one is able to take birth in the three realms. Because both the Tripiṭaka and Shared Teachings do not speak of permanence, bodies of birth and death are entirely caused by delusion and karma. When the afflictions of the two vehicles are exhausted, they do not receive a future body. Bodhisattvas benefiting beings fear being the same as the two vehicles; thus, Tripiṭaka bodhisattvas use compassionate vows to uphold principal afflictions to undergo birth and transform beings. Since the Shared [bodhisattvas] have severed principal afflictions, they uphold habits by vows to serve as the cause of rebirth; their exhaustion being not far off, they are like faint smoke. Having retained form in the three realms for the sake of benefiting others, by chanting their name, beings elicit a response and see them, able to eradicate suffering and grant joy. Second, from "this is" down, concluding contemplation, which is clear to see.

3.13

Third, the Distinct Teaching has two parts: first, explaining the characteristics of the teaching, which has two parts: first, indicating its name and teaching. Explicating the Middle, it differs from the Shared; being sequential, it differs from the Perfect; hence, it is called Distinct. It is unshared prajñā, unshared with the two vehicles, entirely distinct from the previous teachings; the Perfect is also unshared, but before distinguishing the latter it is not named unshared—the intent lies in this. Second, from "this teaching" down, discerning the characteristics of practice has two parts: first, clarifying stages of practice according to sequence, which has two parts: first, clarifying the intent of sequence. Although it is said that the seeing, hearing, awareness, and knowing of sentient beings is inherently Buddha-nature, yet it wholly arises to produce the three kinds of delusions; therefore, one must use this nature of awareness and knowing to contemplate emptiness to destroy existence, and contemplate the provisional to destroy emptiness, waiting until the two are balanced and leveled before illuminating the awareness of the original nature of the Middle Way; hence, it is called an expedient. Sequentially revealing principle being this circuitous, it traverses kalpas numerous as dust motes. From the initial setting of resolve, sequentially cultivating and learning the river-sands of contemplation-wisdoms, destroying the river-sands of delusions, revealing the river-sands of inherent virtues of the tathāgatagarbha; therefore, one arouses the mind conditioned by the immeasurable four noble truths. Second, from "the ten faiths" down, clarifying the characteristics of subduing and severing has two parts: first, the doctrine. The ten faiths, conditioned by the Middle, generally subdue the three delusions, while the mind is predominantly attached to existence. One must first contemplate emptiness to subdue and sever the four abodes, and only then dispel obstruction by existence. Then becoming one-sidedly attached to emptiness, one contemplates the medicines and illnesses of the six realms, accomplishing the eight doors of the knowledge of the path of examining and analyzing. Furthermore, one contemplates the causes and conditions of delusions and wisdom of the four sages, the eight doors of the knowledge of the path of the immeasurable and non-contrived. The two contemplations having been completed, one therefore illuminates the Middle Way. At this time, the three contemplations are in a single thought; this is what is meant by the Distinct turning toward cultivation of the Perfect. Second, the analogy. The Perfect is likened to smelting iron to make a vessel; the Distinct is likened to firing gold to make a vessel. Smelting refers to melting and casting in simplicity,頓融 spontaneous and natural, the coarse defilements falling away first. Firing refers to forging and refining, the body of the material being still hard, specifically requiring the coarse dust to be removed first, and then melting the gold to eliminate subtle defilements. The perfect contemplation頓 reaches the limit of the dharmadhātu, with no intention of first contemplating the two truths, and the two delusions naturally fall away first. The distinct contemplation sequentially reveals the Middle, with the intention of first contemplating the two truths; therefore, it causes the two delusions to be eliminated first. Second, from "this bodhisattva" down, anticipating true and responsive [bodies] to benefit beings. Although initially sequentially cultivated, later one can respond perfectly. Second, from "this is" down, concluding contemplation-wisdom.

3.14

Question: When the Distinct turns toward cultivation of the Perfect, why is it concluded only as the wisdom of emerging into the provisional? Answer: Because the name is received from what excels later, and according to the path of teaching. As the *Fuxing* says: "Although a teaching from beginning to end possesses the three truths, if one enters the path of realization, it is no longer named Distinct." Therefore, the Distinct Teaching lies only in the provisional.

3.15

Fourth, the Perfect Teaching has two parts: first, clarifying the Perfect according to stages of practice, which has two parts: first, broadly indicating the characteristics, which has two parts: first, directly explaining stages of practice, which has two parts: first, indicating characteristics according to dharma, which has two parts: first, the principle explicated by the teaching. It is said that all dharmas are the Middle Way; a single form or a single thought, a single defilement or a single purity, all possess the three thousand [realms], none being empty or provisional; not internal, thus not nature, because nature is entirely realized as cultivation; not external, thus not cultivation, because cultivation entirely resides in nature. Since both emptiness and the provisional are extinguished, and both cultivation and nature have vanished, the meaning of the Middle Way is manifest. Second, from "contemplating the ten" down, the contemplation explicated by the teaching has two parts: first, directly indicating, which has two parts: first, clarifying the cultivation of contemplation, which has two parts: first, indicating contemplation in relation to objects. The dharma explicated by the teaching causes wondrous understanding to arise. Now, relying on wondrous understanding, one cultivates wondrous contemplation; sentient beings of the ten realms are the objects contemplated. The mirror and water illustrate the three thousand of inherent virtue; the reflection and moon illustrate the three thousand arisen from cultivation. Internal and external, existence and non-existence, are all devoid of real nature, yet the three thousand and three truths are ultimately vivid in themselves. Second, from "contemplation-wisdom" down, clarifying truths in terms of contemplation. This conditionless contemplation illuminates the markless truth; through the markless truth, one arouses conditionless contemplation. The names of truth and contemplation are distinct, but their substance is fundamentally the same; therefore, subject and object, though two, are not two. Second, from "the *Large Sūtra*" down, explaining through proof has two parts: first, proving the characteristics of arousing the mind. If one arouses the true mind, the resemblance mind, the contemplation mind, or the nominal mind, according to the stage in terms of identity, it explains sitting at the place of the Path, turning the wheel [of the Dharma], and saving beings. Therefore, the *Fo cang jing* says: "Within the bodies of sentient beings, the Tathāgata is already sitting cross-legged." If it is already so with identity in principle, how much more so for the stages of cultivation! Second, from "immediately in" down, the virtues of initial arousal of the mind. Second, from "entering the ten" down, entering the stages. Second, from "the text says" down, citing texts in praise, has four parts: first, this sūtra praises the real. Second, the *Large Sūtra* praises possessing dharmas. Third, the *Nirvāṇa [Sūtra]* praises the initial mind. Fourth, from "herein" down, various texts praising eyes and wisdoms, which has two parts: first, a general indication according to this sūtra. Opening, displaying, awakening to, and entering are all the Buddha's knowledge and vision; since the realm known and seen covers the hundred realms, testing what is able to know and see, it is the three wisdoms and five eyes, named as one after the superior, just as the ocean possesses all streams. Second, citing two texts for distinct explanation, which has two parts: first, the *Mahāprajñāpāramitā-śāstra* clarifying wisdom. As for "ten wisdoms," they refer to worldly wisdom, wisdom of others' minds, [wisdom of] suffering, accumulation, cessation, and path, dharma, comparative, exhaustion, and non-arising. Such ten wisdoms are shared across the Tripiṭaka and the three vehicles; only the wisdom of reality belongs to the Mahāyāna teachings, and here it proves only the Perfect. Second, from "the eyes are also" down, the *Mahāparinirvāṇa-sūtra* clarifying eyes. Since seeing coarse forms is already Buddha-nature, it possesses all dharmas. That is, the five eyes of contemplative practice are named Buddha after the superior; the fleshly eye seeing the nature is praised as the Buddha [eye], while wisdom seeing one-sided emptiness is denigrated as fleshly. Second, from "if one can" down, concurrently clarifying persons and dharmas, which has two parts: first, indicating the six pairs of the Perfect. Second, from "by the non-" down, clarifying the two benefits of the sūtra. Regarding the "three dots of nirvāṇa," the *Mahāparinirvāṇa-sūtra* says: "The secret storehouse is like the three dots of the letter *i*. If arranged side by side, they do not form an *i*; if vertical, neither do they form one. Like the three eyes on the face of Maheśvara, only then do they form an *i*; I am also like this." The dharma of liberation is also not nirvāṇa; the Tathāgata's body is also not nirvāṇa; mahāprajñā is also not nirvāṇa; the three dharmas being distinct is also not nirvāṇa. This is the three virtues being three while one, named Great Nirvāṇa. Second, from "this is named" down, concluding by returning to the title, as in the text.

3.16

Second, revealing the marvelous through question and answer has three parts: first, clarifying the giving [of happiness] and removing [of suffering] without conditions, which has two parts: first, the question based on the Middle Way obstructing compassion; second, the answer pointing to the Vimalakīrti[-nirdeśa] to establish compassion. In the "Chapter on Observing Sentient Beings," Mañjuśrī asked Vimalakīrti, "How should one observe sentient beings?" Vimalakīrti said, "Like an illusionist seeing an illusory person he has created, like a wise person seeing the moon in water, like seeing one's reflection in a mirror, and so forth." Mañjuśrī said, "If a bodhisattva engages in such an observation, how is compassion practiced?" Vimalakīrti said, "When the bodhisattva has made this observation, he thinks to himself: 'I should explain such a Dharma for the sake of sentient beings.' This is true compassion." Since that chapter already presents the shared mark, where entering emptiness from the provisional completely perceives the three truths, this is precisely the unconditioned giving and removing of the Middle Way. Second, clarifying the establishment of the Middle Way has two parts: first, the question regarding both negations refuting everything; second, the answer clarifying that the Middle Way establishes everything universally, which has two parts: first, explaining that the Middle Way can establish the biased and perfect three jewels and four truths, which has two parts: first, briefly indicating the loss of being deluded about the Middle Way. The four truths of the four teachings are the marks of the provisional and the real; all are established relying on the Middle Way, which is neither provisional nor real. Now, being deluded about this, everything is lost. Second, from "If one understands..." onward, broadly indicating the virtue of understanding the Middle Way, which has two parts: first, indicating that the four kinds of four truths are mind-only. The ineffable principle of the ten dharmadhātus is called the Middle Way. Only by attaining this principle can the teachings of the provisional and the real be administered. When the ten realms interpenetrate, to speak of it is called "Perfect"; when the ten realms are sequential, to speak of it is called "Separate"; when the six realms are unproduced, to speak of it is called "Shared"; when the six realms arise and perish, to speak of it is called "Tripiṭaka." Each of these four teachings discusses the four truths. If one recognizes the Middle Way, all dharmas interpenetrate; therefore, in a single thought-mind, the four kinds of four truths are complete. Second, from "Therefore..." onward, explaining that the single-substance three jewels contain the gradual, which has two parts: first, clarifying the three jewels in terms of the perfect contemplation. That "the Buddha only negates both" is tentatively shown from an abbreviated perspective; quelling necessarily possesses illuminating, and only with the complete awakening of the three wisdoms is it called the Buddha jewel. Through the three truths of the Dharma, it is shown that the Buddha is not isolated. When the Saṅgha jewel speaks of "harmony of principle and phenomena," the above dharmatā of the three truths is inherently perfectly interpenetrating and is called "principle"; its distinctions following sentiment are called "phenomena." The Buddha's wisdom of the true mark possesses both the provisional and the real: real wisdom harmonizes with principle and can preach the perfect Dharma; provisional wisdom harmonizes with phenomena and can preach the biased Dharma. Therefore, the Wenju, in clarifying the expedient means of the Dharma's function, says, "Wisdom reaching the compass is skilled in using the perfect Dharma to adapt to and meet sentient beings, just as a roundly raised finger points to a round place. Wisdom reaching the carpenter's square is skilled in using the biased Dharma to adapt to and meet sentient beings, just as a cornered raised finger points to a cornered place." Regarding "harmony of phenomena entails the previous three teachings," and so forth: provisional wisdom follows sentiment to illuminate the distinctions among the truths, and thus preaches the sequential three truths of the Separate Teaching, or preaches the identical or separate two truths of the Tripiṭaka and Shared [teachings]; thus there are practitioners of the three teachings who receive the Dharma and cultivate the practice to become the three Saṅgha jewels. If real wisdom harmonizes with the truth according with wisdom, it preaches the non-sequential three truths; thus there are practitioners of sudden cultivation who receive the Dharma and become the Saṅgha of the cause and effect of the Perfect Teaching. Not only does this cause others to receive the teaching and become the Saṅgha, but [the Buddha] can also manifest as biased and perfect practitioners who cultivate and accomplish the Saṅgha jewel.

3.17

Question: In the forty-two stages, from equal enlightenment downward they should be judged as the Saṅgha, and marvelous enlightenment as the Buddha. Why are both cause and effect called the Saṅgha? Answer: The three jewels of distinct marks indeed take cause and effect as Saṅgha and Buddha. But now we are discussing the single substance, where one person in a single thought completely possesses the three jewels. In the forty-two stages, at every stage the reward-wisdom is unified with dharmatā, both of which are called the two jewels [of Buddha and Dharma]. At every stage, the responsive body is called the Saṅgha jewel. Therefore, the responsive [body] of marvelous enlightenment is most able to govern the great assembly across the three lands; hence the Saṅgha jewel is completely perfected. If one can properly understand the three jewels of the single substance, they will naturally possess the meaning of the three jewels within the various gradual teachings, because they can harmonize with principle, phenomena, and the three truths.

3.18

Second, from "Therefore the Great [Parinirvāṇa Sūtra]..." onward, citing "The Moon-Loving [Samādhi]" to clarify the marks of the Saṅgha, which has two parts: first, relying on the sūtra text to clarify the wisdom and abandonment across the stages, which has two parts: first, directly citing the Nirvāṇa [Sūtra], which has two parts: first, universally using metaphors for the stages, which has two parts: first, applying the metaphor of the waxing and waning [moon] to discuss increase and decrease, which has two parts: first, raising the metaphor of moonlight. The increase of light in the waxing moon metaphors the arising of wisdom; the decrease of light in the waning moon metaphors the abandonment of delusions. Although the metaphor has before and after, the dharmas are simultaneous. Second, from "The moon's nature..." onward, uniting the substance and function: the true mark entails that cause and effect are not two; wisdom and abandonment entail distinct increase and decrease; all dharmas do not arise and all dharmas do not perish; the three thousand [realms] are unchanged. Afflictions perish and prajñā arises; avidyā is identical with vidyā. In the passage "The Great Sūtra..." and so forth, because the substance of avidyā is an intense consciousness, it is also called vidyā. Second, from "Like this..." onward, discussing wisdom and abandonment in terms of the dharmas of each stage. Leaving behind the metaphor to approach the dharmas, across the forty-two stages each has wisdom and abandonment; hence it says "all possess." Second, from "If the tenth..." onward, separately correlating with the stages, which has two parts: first, correlating the dark moon and full moon with marvelous enlightenment. The full moon metaphors marvelous enlightenment's principle-substance and wisdom-virtue both reaching the ultimate perfection; hence it repeats "unproduced." The dark moon metaphors marvelous enlightenment's isolated and corresponding [delusions] both being thoroughly exhausted; hence it repeats "imperishable." Second, from "The first three..." onward, correlating with the stages in terms of merging and dividing. Merging the former and dividing the latter, fifteen is correlated with forty-two. Here, "the first three" includes the two third days of the waxing and waning periods, and so forth up to the fifteenth day. Second, from "The Benevolent King..." onward, taking the prajñās as an example. Only clarifying the causal stages, fourteen are correlated with forty-one stages, and in stage after stage the three prajñās are complete. Second, from "Such..." onward, concluding with the Saṅgha jewel establishing all cause and effect. If it harmonizes with the principle of the Middle Way, it will certainly harmonize with the phenomena of the three teachings; thus the provisional and real causes and effects are all established through the Middle Way. Second, from "If not..." onward, explaining that delusion regarding the Middle Way refutes the gradual and sudden three jewels and four truths, which has two parts: first, showing the attainment of the former and loss of the latter. The four teachings' three jewels and four kinds of four truths are established relying on only two kinds of Middle Way: the Tripiṭaka and Shared rely on the Middle Way of separation from annihilation and permanence; the Separate and Perfect rely on the Middle Way of Buddha-nature. Each has identity or separation, thus forming the four teachings. Non-Buddhists who grasp at annihilation or permanence are completely deluded about both Middle Ways, and thus lose the four teachings' three jewels and four truths. The gains and losses of the three teachings can be seen in the text. Second, from "Successively..." onward, clarifying more in the former and less in the latter. Second, using the provisional to reveal the real has two parts: first, the question regarding the perfect expression discarding the gradual; second, the answer regarding the provisional being able to reveal the real, which has two parts: first, unfolding the gradual to reveal the perfect, which has two parts: first, using contemplation as an analogy for the teaching. Since contemplation uses the sequential to reveal the non-sequential, the teaching also uses the three to reveal the one perfect. The sharp may be addressed directly; the dull should be gradually revealed; now, if preached in four ways, neither sharp nor dull will be left out. Second, from "If not..." onward, using the three to reveal the perfect, which has two parts: first, indicating the intent of establishing the three; second, from "Although preached..." onward, citing texts as proof and explanation. As for "other deep dharmas," the Tripiṭaka and Shared are other but not deep; the Perfect Teaching is deep but not other; the Separate Teaching is both other and deep; hence using what is only other and what is both to help reveal what is only deep. "Prelude" (弄引): yǐn is in the departing tone; it means that before the tune, there must be a prelude. Regarding "the legal path opening emptiness," it means that the previous three teachings are the path of Dharma that opens and leads to the perfect emptiness. Second, from "If entering..." onward, rolling up the provisional into the real has two parts: first, discarding the three and establishing the perfect. Previously it was establishing the provisional for the sake of the real; now it clarifies discarding the provisional and establishing the real; the Dharma across the ten directions and three times is entirely like this. Second, from "Furthermore..." onward, forgetting words to accord with principle. Relying on words to reveal principle, entering the perfect from the biased, the provisional is wrong and the real is right. Fearing that those who miss the point will not eliminate right and wrong, it cuts off thought and discussion through the dual negation. Since the provisional does not arise, the real also does not arise; therefore the non-arising of both illustrates the marvelous accord. One should know that this establishment of neither provisional nor real merely dispels emotional attachment to words; the principle realized has no other path; do not say that the principle of the dual negation surpasses the one real. Second, the contemplation of mind clarifies the two kinds of contemplation.

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觀音玄義記 — Classical Chinese