觀音玄義記 3.20

3.20

First, he presents [the heading]. Next, from "Now the mind..." downward, he explains it, which has two [parts]: first, regarding the source of the mind as originally lacking object and contemplation, which has two [parts]: first, clarifying that there is originally neither mind nor object, which has two [parts]: first, clarifying that the nature is cut off from the hundred negations. As for "the source of the mind is originally pure" and so forth: it is just the presently manifest mind that is right here identical with the middle, which is called the "source." Being free from all marks is called "originally pure." From "unconditioned" downward, he lists the marks that are departed from. Since it is like this, how could mind and object be established? Second, from "Although it..." downward, he clarifies that the mind is not the four phases of thought. If it cannot even be sought through perception, how could it be grasped through arising and ceasing? Therefore, the mind cannot be established as an object. Second, from "How could it be..." downward, he clarifies that no method of contemplation can be stated, which has three [parts]: first, the teaching. Since mind and object are originally non-existent, where could contemplation be set up? Second, from "Just as..." downward, the metaphor. Having nothing to compare it to, he forcefully points to empty space. Third, "Below this...", the application of the metaphor. Second, from "There are causes..." downward, [clarifying that] due to conditions and resonances contemplation of mind must be established, which has two [parts]: first, establishing mind due to conditions. Since there are ten causes and conditions by which one can cultivate and realize, within what lacks subject and object he establishes the object to be contemplated. Second, from "Since there is..." downward, establishing contemplation due to the mind, which has two [parts]: first, briefly establishing it, which has three [parts]: first, the teaching; second, the metaphor; third, the application of the metaphor. Second, from "If one performs..." downward, detailing it, which has two [parts]: first, showing the gradual contemplation. Although he explains two contemplations, the intention lies in the Perfect; hence the sequential contemplation is merely briefly indicated. Second, from "If one contemplates..." downward, showing the sudden contemplation, which has two [parts]: first, clarifying that the full nature becomes cultivation, which has two [parts]: first, directly explaining it in terms of the Dharma, which has two [parts]: first, showing it, which has two [parts]: first, contemplating the inherent three causes in a single thought. The threefold truth is the direct cause, the threefold contemplation is the revealing cause, and all dharmas are the conditional cause. The direct cause that is endowed with the conditional and the revealing is called the threefold truth; the revealing cause that is endowed with the direct and the conditional is called the threefold contemplation; the conditional cause that is endowed with the direct and the revealing is called all dharmas. Therefore the *Mahāparinirvāṇa-sūtra* says, "The Dharmakāya also is not; prajñā also is not; liberation also is not." As for these three dharmas, when one is raised, all three are present; three are identical to one; they are neither vertical nor horizontal, abiding together in a single thought. Second, from "The ten dharmas..." downward, contemplating that the thousand dharmas all possess the threefold truth. Because the thousand dharmas are all produced from causes and conditions, whenever one is picked at random, its nature and marks are ungraspable and therefore it is empty; its dependent arising is vivid and clear and therefore it is provisional; its nature is cut off from duality and therefore it is middle. Since one dharma is like this, the thousand dharmas are also all like this. Practitioners must know that the thousand kinds of threefold truth are just one threefold truth: speaking of a thousand does not disperse it, and speaking of one does not combine it, because of perfect interpenetration. Each of the thousand dharmas fully obtains the threefold truth, precisely because the substance of the threefold truth is the three virtues, which is named the secret treasury. All dharmas do not fall outside this treasury, and the entire substance of this treasury completely enters into all dharmas. It is like the genuine gold of the world possessing a dazzling color, possessing the capacity for transformation, and possessing an unchanging nature. If it is made into a lion, it is entirely with this color and so forth that the head and tail are made, that the chest, back, four feet, teeth, claws, and various hairs are made—how could there be any part that is not endowed with the three attributes of color and so forth? How could these three be separated even for an instant? If one understands the meaning of this metaphor, then concerning the thousand kinds of threefold truth one will not give rise to notions of combining and dispersing, or of oneness and multiplicity. How much more so when the thousand dharmas here are only spoken of in summary; in full, there are the three thousand, each of which is the threefold truth. Thus Jingxi says: "The three thousand are identical to emptiness: this is the inherent revealing cause; the three thousand are identical to the provisional: this is the inherent conditional cause; the three thousand are identical to the middle: this is the inherent direct cause." Since the dharmas of mind are like this, the three thousand realms of sentient beings and the three thousand realms of all Buddhas belong to the same secret treasury. Therefore, each and every one possesses the threefold truth, and these Dharma-gates abide together in a single thought. Second, from "This is..." downward, he concludes. As for "this is the non-sequential contemplation": in the inconceivable object, the object is itself contemplation. If the object were by itself the object, and one further produced contemplative wisdom to illuminate this object, this would be separate cultivation and not an inherent virtuous practice. Therefore, the ten vehicles of the *Mohe zhiguan* are the specific marks of contemplation, whereas the three thousand as emptiness, provisionality, and the middle are the overall substance of contemplation. One takes this as the marvelous object, takes this as the aspiration, takes this to settle one's mind, takes this to be able to thoroughly demolish, takes this to penetrate attachments, takes this to harmonize the factors of awakening, takes this to integrate the auxiliary paths, discusses the stages based on this, takes this to endure external conditions, and takes this to depart from resemblance love. Outside of this there is no practice; outside of this there is no fruition, because one takes the principle of fruition as marvelous practice. Therefore, after showing the thousand kinds of threefold truth, he immediately says, "This is the non-sequential contemplation." Second, from "The Avataṃsaka..." downward, he details it according to the sūtras, which has two [parts]: first, citing the sūtras to show the contemplation, which has two [parts]: first, clarifying that the mind creates all things. The ten kinds of realms all abide in the true Dharma; because the true Dharma is unobstructed, the ten mutually interpenetrate; because they interpenetrate, the hundred realms and thousand dharmas are fully possessed. This inherent inclusion in principle already has the meaning of creation; only because of creation in principle is there creation in actuality. Hence to say in a single word that "mind creates" refers to both kinds of creation. Second, from "If one contemplates..." downward, contemplating that all things are threefold. Creation in principle and creation in actuality each discuss all things: in summary there are the thousand dharmas, and in full there are the three thousand. If one contemplates the mind as empty, the three thousand in principle and actuality are without exception empty. If one contemplates the mind as provisional and middle, the three thousand in principle and actuality are without exception provisional and middle. Since the three thousand are empty, emptiness is identical to the threefold contemplation; because all three can demolish, it is spoken of comprehensively as empty. When one contemplates the three thousand as provisional, provisionality is identical to the threefold contemplation; because they all establish, it is spoken of comprehensively as provisional. When one contemplates the three thousand as middle, the middle is identical to the threefold contemplation; because they are all cut off from duality, it is spoken of comprehensively as middle. This is because the three virtues, the threefold truth, and the three thousand realms [are identical]. Second, from "Thus..." downward, he concludes by returning the dharmas to the mind.