觀音玄義記 3.2

3.2

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.