觀音玄義記 4

English (machine translation) 4

Language: English

4.1

Expounded by the Śramaṇa Zhili of Siming under the Song

Second, from "If conditioned..." downward, differentiating and judging according to dharmas, which has two parts. First, differentiating the un-universal nature of [compassion conditioned on] beings and dharmas. The two kinds of benevolence and compassion conditioned gradually on beings and dharmas belong to the Tripiṭaka and Shared teachings, as well as the Abodes and Practices of the Distinct [Teaching]. If conditioned on sentient beings, it also includes ordinary beings and non-Buddhists; since both have objects of condition, how could they be called universal? Second, from "If without conditions..." downward, only the unconditioned is universal. In the Ten Dedications of the Distinct Teaching and the initial mind of the Perfect Teaching, one cultivates this benevolence and compassion, and only upon entering the Grounds and the Abodes is one able to partially realize it. It is like a bright mirror reflecting shapes without moving, or a lodestone attracting without thought; only this benevolence and compassion can be called universal. Second, from "Separately explaining..." downward, separately explaining according to the three types of benevolence of the Perfect and Sudden [Teaching]. The three types of benevolence are in a single thought, neither longitudinal nor horizontal. Therefore the Great Sūtra states: "If benevolence is existent, non-existent, or neither existent nor non-existent, it is called the Tathāgata's benevolence. 'Existent' is conditioned on sentient beings; 'non-existent' is conditioned on dharmas; 'neither' is unconditioned; the Buddha-mind is perfectly endowed with them." Now cultivating the Buddha's benevolence, every single benevolence is inconceivable. The text divides into three parts: First, benevolence conditioned on sentient beings, which has two parts: First, an overall presentation, having two parts: First, a single mind conditioned on one realm is not universal. Second, from "Now contemplating..." downward, a single mind conditioned on the ten realms is universal, which has two parts: First, contemplating sentient beings, having three parts: First, the dharma. In contrast to the subsequent condition on dharmas as ultimate emptiness and the real, sentient beings here are the inconceivable conventional. The real is the conventional provisional, hence it is called "provisional name"; it is not only "person" and "self" that are called provisional names. The nature of the ten realms is one; taking one immediately entails the ten, thus forming one hundred realms. Each has appearance, nature, substance, power, function, cause, condition, effect, retribution, and beginning-and-end-ultimate-equality, and therefore there are a thousand kinds. How could there be only one's own thousand? Beings and Buddhas each have a thousand, all imperceptibly present in the nature. Second, the analogy. Third, the matching. The single mind of an ordinary being possesses them without knowing it; the Dharma-eye of a perfect sage knows them completely in a single thought. Second, from "Knowing this..." downward, giving rise to benevolence and compassion. Having perfectly heard the name, one learns the Buddha's benevolence and compassion, and in a single thought contemplates the good and evil causes and conditions, and the roots and branches of suffering and bliss, of beings in the hundred realms, thereby giving rise to the thought of bestowing and relieving. The Ten Suchnesses in the Great Text are explained in four categories: first, the four wretched destinies; second, humans and devas; third, the two vehicles; fourth, bodhisattvas and Buddhas. If differentiating suffering and bliss: one should take the four wretched destinies as suffering, and humans, devas, and so forth as bliss; or the six ordinary realms as suffering, and the four noble realms as bliss; or the nine realms as suffering, and the Buddha realm as bliss. Second, from "Now regarding..." downward, a detailed explanation, which has two parts: First, clarifying the method of contemplation, having two parts: First, pointing to the first and last realms. Hell is the utmost of suffering; Buddhahood is the culmination of bliss. Second, from "Hell..." downward, clarifying the thousand dharmas in a single thought, which has two parts: First, clarifying that hell possesses the remaining nine realms, having two parts: First, directly clarifying the ten dharmas of hell, having two parts: First, clarifying the ten dharmas, which are ten: First, nature. Second, appearance. Third, substance. The Great Text generally takes the crushing of physical form and mind as the substance. Here, taking the awareness of suffering, it specifically points to the mind. Fourth, from "And even..." downward, power: enduring the knives and fires without end through long kalpas. Fifth, function: since it can endure suffering, it must necessarily carry out evil. Sixth, cause: the actions of the three karmas forming the habituated cause of evil. Seventh, condition: relying on various evils of self and what belongs to self, all implements helping to complete the habituated karma. Eighth, effect: because the habituated karma of sexual desire has been completed, as an effect in the implements of suffering, one sees desirable objects just as the original defiled attachment. Ninth, retribution: the habituated effect being in the mind, the environment changes according to the mind; when the retribution cause is fulfilled, one undergoes burning. Tenth, beginning and end: the Great Text takes the initial appearance and final retribution as the beginning and end, which applies to both cultivation and nature; here, wishing to manifest the non-duality of principle and phenomena, it takes cultivation and nature as the beginning and end: all cultivation resides in the nature, and the entire nature forms cultivation; only then can it be called ultimate equality. Second, from "Hell..." downward, drawing the parallel to the nine realms: without the ten dharmas, not a single realm would be established.

4.3

Second, from "Question: In the present..." downward, clarifying the possession of the ten dharmas of the nine realms, which has two parts: First, questioning based on the difficulty of possessing the Buddha-dharma. The realms have definite divisions; how could they mutually possess one another? The Buddha-dharma is free from defilement and abruptly transcends the ordinary and the noble; how could hell possess these ten dharmas? Second, from "Answer: The Great..." downward, clarifying that the ordinary mind is identical to the Buddha, the answer having two parts: First, directly clarifying that hell possesses the ten dharmas of a Buddha, which are ten: First, the Buddha-nature. King Xianyu wished to convert non-Buddhists, and for twelve years made offerings to an assembly of five hundred brahmins. Later he urged them to take refuge in and believe the Mahāyāna Vaipulya; those who did not believe slandered it, saying it did not exist. Hearing the slander, Xianyu killed the five hundred. When the five hundred fell into hell, they immediately gave rise to three thoughts: The first thought was, "What place is this?" and they knew it was hell. The second thought was, "Where did we come from?" and they knew it was the human path. The third thought was, "For what cause did we fall into hell?" and they knew it was slandering the Vaipulya. Due to this they repented their fault, were immediately reborn in a Buddha-land, and ultimately attained the Buddha-body. This was because Xianyu knew that people in hell possess Buddha-nature; therefore, killing them to make them fall, it was aroused within these three thoughts. In the past, Vasu killed living beings to sacrifice to heaven, and because of this fell into hell; in hell he converted ninety billion people, and emerged from hell to arrive at the Vaipulya assembly. The Buddha said: "'Va' means good. 'Su' means high. How could a person of good and high fall into hell?" He also said: "'Va' means firm. 'Su' means gentle. How could a person of firm and gentle fall into hell?" This was a great expedient manifesting an evil appearance, demonstrating that in hell there is Buddha-nature. Second, the Buddha-appearance. Third, the Buddha-substance: because the supreme evil mind is identical to the Middle Way. Fourth, the Buddha-power: the great functioning inherently included in the nature, namely the eight sovereign masteries. Fifth, the Buddha-function: here, saying "from the root of non-abiding all dharmas are established" is meant to clarify that compliant cultivation is the function of the Buddha realm. The causes and effects of the nine realms are all established in contradiction to the root; only the Buddha's cause and effect act in compliance with the root. Because the nature of original enlightenment is fundamentally free from attachment and abiding, it is the root of non-abiding. If one does not act in compliance with the root of non-abiding, it is not the cause, condition, effect, or retribution of the Buddha realm. This is marvelous cultivation. When this cultivation arises, it completely cuts off the activities of the wisdom and practice of the seven expedient stages; hence the metaphors of the lion's sinew-string breaking the sinew-strings of the hundred beasts when plucked, and a drop of lion's milk curdling the milk of the hundred beasts. One must know that the mind of hell inherently possesses the nature of cultivation and nature of the Buddha realm; as in the Great Text, appearance, nature, and substance are taken as the three of Buddha-nature, while from power and function onward are the cultivation of the Buddha realm. These aspects of cultivation and nature are all possessed by the ordinary mind; once this intention of function is attained, one understands that all cultivations arise in compliance with the nature. Sixth, cause: this is the principle revealed by compliant cultivation, hence called the direct cause. Seventh, condition: this is the wisdom and practice that can aid compliant cultivation, hence called conditional and revealing [causes]. And speaking of "inherent virtue" is because it is inherently possessed by the mind of hell. Eighth, effect, and ninth, retribution: these are the two effects attained by the previous conditional and revealing [causes], which the mind of hell possesses without exception. Tenth, the Buddha's beginning-and-end-ultimate-equality: explained in terms of the mutual presence of cultivation and nature, no different from the hell described earlier. Second, from "The Great Sūtra..." downward, using the Buddha realm to illustrate the ten dharmas of the remaining realms. The "Snowy Mountains" refers to the mind-ground of extreme evil. The "wondrous herbs and poisonous plants" refer to the first and last two realms. The Buddha-dharma is transcendent and supreme, yet hell still possesses it; how could it fail to possess the remaining eight realms? Second, from "Hell..." downward, the remaining nine are each identical to the ten realms. Hell possessing the nine has already been explained above; that the nine realms each possess the remaining nine realms can be understood through this meaning.

4.4

Second, from "Bodhisattvas..." downward, giving rise to benevolence and compassion, which has two parts: First, explaining according to the ten realms, having three parts: First, deeply contemplating the realms of good and evil, having two parts: First, the dharma. When a bodhisattva cultivates benevolence, in only a single thought they universally contemplate the ten realms: the cultivated good and evil are both identical to inherent inclusion, illuminating cultivation through the nature to exhaust the boundaries of good and evil. Second, from "Like seeing..." downward, the analogy. Second, from "Because of contemplating..." downward, broadly activating the mind of bestowing and relieving. Contemplating the causes and conditions of the seven dharmas in the nine realms, as well as the retributive effects of the two kinds of death born from them, as all identical to inherent virtue, they give rise to great compassion, wishing to relieve their suffering. Contemplating the causes and conditions of the seven dharmas in the Buddha realm, as well as the retributive effects of the two virtues born from them, as all identical to inherent virtue, they give rise to great benevolence, wishing to bestow their bliss.

4.5

Question: Inherent good and evil as well as suffering and bliss are all Dharma-gates, unproduced and unceasing; now why speak of bestowing and relieving? Answer: This wondrous discourse must not be discussed lightly. Because the bodhisattvas of the three [teachings] contemplate suffering and bliss merely as achieved through cultivation, they retain the effort of bestowing and relieving and cannot activate the power of the unconditioned; therefore their benevolence and compassion are both not called universal. Now, knowing that the produced suffering and bliss, as well as the causes and conditions capable of producing them, are all inherent virtue, therefore relieving all suffering does not diminish anything by a hair's breadth, and bestowing all bliss does not increase anything by a tiny fraction; only then is benevolence and compassion vast and universal, forgetting weariness through dust-mote kalpas. This condition on sentient beings is not two and not different from the unconditioned.

4.6

Third, from "These ten..." downward, concluding that benevolence and compassion are universal. Second, from "Question: Ground..." downward, evaluating regarding hell, having two parts: First, questioning based on heavy suffering obstructing bliss. Second, answering based on taking advantage of capacity to substitute for suffering, having two parts: First, from "Answer: Sentient..." downward, taking advantage of capacity to indicate the cause: because in the third thought they remember and know their prior transgression, they must have a repentant mind. The Great Sage, availing himself of the capacity, manifests a body and expounds the Dharma, or secretly prompts and awakens them to give rise to a good mind, which is the cause of bliss; either they immediately attain bliss, like the brahmins, or later attain bliss, like those converted by Vasu. Second, from "Also, bodhisattvas..." downward, substituting for suffering and bestowing bliss. The Invocation of Avalokiteśvara states: "Or sporting in the hells, with great compassion substituting to undergo suffering."

4.7

Second, regarding benevolence conditioned on dharmas: in the previous condition on sentient beings, if conditioned on the six realms, it is only the conventional of birth and death, and cannot be called universal. In the perfect contemplation of the ten realms, the two vehicles are identical to the real, the bodhisattva is the conventional, and the Buddha is the Middle Truth. Since they exist in a single thought, they are not gradual; how much more so when they are mutually interpenetrating to form a hundred realms, ever more clearly showing that the one provisional is all provisionals! How could this condition on sentient beings not be universal? Now, clarifying the condition on dharmas, one contemplates emptiness directly in this realm: the two vehicles empty the conventional, the bodhisattva empties the real, and the Buddha empties the two truths. Since this is regarding the hundred realms, one empty is all empty, which is called ultimate emptiness. To state it fully, the three thousand are immediately empty, which is called the present condition on dharmas; how could it not be universal? First, clarifying the object of contemplation, which has three parts: First, deeply contemplating the emptiness of nature, having three parts: First, contemplating the emptiness of the thousand dharmas: the ten realms must entail a hundred, and nature and appearance have a thousand; contemplating these as all empty, ultimately without characteristics. Second, from "Ten dharmas..." downward, contemplating the emptiness of the three thousand: the above thousand dharmas, in terms of the provisional, the real, and the dependent retribution, constitute the three thousand. Third, from "No self..." downward, contemplating the emptiness of both graspings: no self that can contemplate, no object of contemplation for the self, without wisdom and without attainment, free from the characteristics of the two graspings. Second, from "Like an illusion..." downward, citing an analogy for fundamental emptiness: not only is the conventional illusory, but the real and the Middle are also illusory; only this is the analogy for the condition on dharmas of the Perfect school. Third, from "Constantly quiescent..." downward, citing proof for perfect emptiness: the clearing away of characteristics of the three thousand is precisely that the present teaching ultimately returns to emptiness. Second, from "Sentient beings..." downward, giving rise to benevolence and compassion, which has three parts: First, directly showing benevolence and compassion, having two parts: First, clarifying the characteristics of what is bestowed and relieved: birth-and-death and nirvāṇa fundamentally have no two characteristics; because of non-enlightenment, there is only suffering and no bliss. Second, from "Relieving their..." downward, clarifying the dharmas capable of relieving and bestowing: namely, using the illusory benevolence and compassion of the three truths to relieve and bestow the illusory suffering and bliss of the ten realms. Second, from "Vimalakīrti..." downward, citing proof for the true and real: when the emptiness of the three truths is explained, benevolence is then true and real. Third, from "If conditioned..." downward, concluding that it is perfect and universal, which can be understood.

4.8

Third, unconditioned benevolence is another name for the contemplation of the Middle. The Middle transcends all dualities; having a condition is not the Middle.

4.9

Question: Benevolence and compassion must face the suffering and joy of sentient beings; if they are unconditioned, how can they give [joy] and remove [suffering]? Answer: The identical-substance benevolence and compassion taught in the Mahāyāna posits no distinction among the three: mind, Buddhas, and sentient beings. At the stage of verbal identity in the Perfect [Teaching], one learns that the mind is the Buddha, and benevolently delivers sentient beings that are identical to the mind. Since sentient beings are of identical substance, suffering and joy are originally included in the nature; therefore, there is neither an agent of conditioning nor an object conditioned, nor anything that can be removed or given. Such benevolence and compassion, extending to the exhaustion of future boundaries, removes all suffering and gives ultimate joy. In the discourse of the Perfect [Teaching], not only is the unconditioned like this, but [benevolence conditioned by] sentient beings and [conditioned by] phenomena are also so. Why? When conditioned by sentient beings, it is nominal designation, and all three truths are conventional; when conditioned by phenomena, it is empty and quiescent, and all three truths are empty; when unconditioned, it is the middle, and the three truths are beyond relativity. All three benevolences illuminate the perfectly interpenetrating three truths; how could the other two benevolences not be of the identical substance? It is merely according to what is appropriate and delightful that three gates are established: for those suited to grasping, the gate of being conditioned by sentient beings is spoken; for those suited to renunciation, the gate of being conditioned by phenomena is spoken; for those suited to neither grasping nor renouncing, the unconditioned gate is spoken. The explanation of this has two parts: first, revealing benevolence and compassion with reference to the three contemplations, which has two parts: first, explaining the characteristics of cultivation, which has two parts: first, explaining the method of contemplation with reference to double quelling. If one conditions upon the nominal designations of the six realms, this conventionality is definitively conventional, and there is an object of conditioning; since one conditions upon the ten realms, the conventional is not definitively conventional, and thus conditioning is non-conditioning. If one conditions upon the six realms as illusion-like, this emptiness is definitively empty, and there is an object of conditioning; since one conditions upon the ten realms, emptiness is not definitively empty, and conditioning is non-conditioning. Therefore, it is said that one neither conditions upon the nature and marks of the ten realms nor conditions upon the truth of the ten realms; the extremes themselves are the middle, and hence the two extremes are quelled. Since the extremes themselves are [the middle], what middle way is there anymore? The middle and extremes leave no trace, being inconceivable, and it is merely forcedly called unconditioned. Second, from "Like this..." onward, distinguishing benevolence and compassion with reference to double illumination, which has three parts: first, the doctrine. The mind has no reliance, functioning freely in double illumination. Removing nothing, it universally removes, removing all suffering; giving nothing, it universally gives, giving ultimate joy. Second, from "Like a magnet..." onward, the metaphor. It does not instruct, which illustrates being unconditioned; responding [to the iron] illustrates giving and removing. Third, from "Unconditioned..." onward, the combination. Second, from "A practitioner..." onward, explaining entering the stages, which has two parts: first, distinguishing realization with reference to the stages. One should know that the rational nature inherently includes the three benevolences and compassions, and that when practice arises entirely from nature, it forms the wisdom of the three contemplations. Although there are six stages, the unconditioned is not different; yet it must depend on realization for giving and removing to be made manifest. Second, from "Without moving..." onward, citing metaphors to reveal the unconditioned. The bright mirror is like the substance of benevolence: manifesting reflections is giving joy; the lodestone is like the potency of compassion: attracting iron is removing suffering. Second, from "The three truths..." onward, explaining the universal gate with reference to the three truths. The three truths are called universal, which is that which penetrates. Further, as for stating "penetrating to the middle way", it refers to realization as that which is penetrated to. Furthermore, the one being the three is that which penetrates, and the three being the one is that which is penetrated; that which is penetrated is beyond relativity, and is merely forcedly called the middle way.

4.10

Second, universality of vows has two parts: first, explaining the name. Second, from "Broad vows..." onward, explaining the meaning, which has two parts: first, generally explaining the characteristics of the vows, which has three parts: first, explaining the functions of the four vows, which has two parts: first, generally explaining the vows completing benevolence and compassion. The two truths of suffering and origin are the cause and effect of suffering. The two truths of path and cessation are the cause and effect of joy. Second, from "If one sees..." onward, individually explaining the vows' giving and removing, which has four parts: first, the vow to deliver from the effect of suffering. Second, from "If one sees..." onward, the vow to resolve the cause of origin. Third, from "Pure..." onward, the vow to settle in the pure path. Fourth, from "Extinguishing afflictions..." onward, the vow to attain nirvāṇa. Second, from "Samsara..." onward, explaining the order of the four vows, which has two parts: first, generally indicating the sequence of cause and effect. The two vows to remove suffering are based on the ease and difficulty of knowing: the easy must come first. The two vows to give joy take cultivation first and realization later as their sequence. Second, from "The Great Sūtra..." onward, individually proving the attainment of cessation by means of the path. Churning illustrates the factors of the path; broth illustrates conditioned good; the four flavors such as curd illustrate the cessation of the four teachings. If the factors of the path are not harmonious, even the expedient good is lost, not to mention the four fruits of cessation. Not mentioning curd and clarified butter is an abridgement in the text. Third, explaining the overarching essential of the four vows, which has two parts: first, explaining the four truths as relying on the one mind. The two kinds of causes and effects—mundane and supramundane—have diverse categories of phenomena, but tracing back to their overarching essential, they do not go beyond one's own mind. Why? Origin is the four minds; suffering is the three feelings; the path is concentration and wisdom; cessation is the realized wisdom—are not the four truths all the one mind? Second, exemplifying the four broad vows through the four truths. Second, from "Next explaining..." onward, explaining the universal and the non-universal, which has two parts: first, the Great Master distinguishes the biased and the perfect, which has two parts: first, biased vows are not universal, which has three parts: first, ordinary beings. "Repulsed by the lower..." and so forth refers to the contemplation of the six practices: being repulsed by the lower suffering, coarse, and obstructive, and seeking the upper superior, subtle, and exiting. Therefore, the four immeasurables based on these give and remove falsely, shallowly, and narrowly—what universality could there be? Second, the two vehicles: both teachings must be included. Bodhisattvas are not mentioned because their scope of giving and removing remains solely within the realms, and hence the two vehicles are reproached for seeing their non-universality. Third, the Separate Teaching: because it is sequential, the initial mind is not universal. Second, from "If the Perfect..." onward, the perfect vows are capable of being universal, which has three parts: first, the intention of universality in the perfect illumination of a single thought. The suffering and origin of the ten realms, and the path and cessation of the four teachings, are contemplated perfectly and suddenly in a single thought. Second, from "Universally knowing..." onward, the characteristics of universality explained through universally knowing the four truths, which has four parts: first, origin is universal, which has three parts: first, knowing ordinary beings' origin. Masters of the Mahāyānasaṃgraha call it origin conditioned by the conditioned, whose substance is view and love. Second, from "The two vehicles..." onward, knowing the two vehicles' origin, which has three parts: first, indicating the name of origin. Masters of the Mahāyānasaṃgraha call it origin conditioned by the unconditioned, whose substance is fundamental ignorance. Second, proof from the Vimalakīrti: not defiled by samsara, but defiled by nirvāṇa. "Residual habits of bonds" refers to the residual habits of the bonds and predispositions. Since the lesser teaching does not speak of the separate afflictions and principal predispositions of śrāvakas, this is provisionally spoken in terms of the residual habits of common afflictions. Third, proof from the Great Sūtra: the factors of the path of the two vehicles, when viewed from the perspective of the Mahāyāna, are wrong and not right. Third, from "Down to..." onward, knowing the perfect origin. Before the stages of dwelling, it is simulated love; from the stages of dwelling onward, it is true love. "It is also..." and so forth means that origin conditioned by the unconditioned reaches up to equal enlightenment. If masters of the Mahāyānasaṃgraha establish four kinds of conditioned origins, then on top of the previous two origins, they add self-nature and dharmadhātu. The correct intention of our school establishes only two kinds, because self-nature and the dharmadhātu are not different from the unconditioned, both being within the obstacles and consisting of fundamental ignorance. If one divides two kinds out from the unconditioned, there is also no error: namely, taking the tenth bhūmi as self-nature, and equal enlightenment as the dharmadhātu, as explained extensively in the commentary and subcommentary on the Vimalakīrti. Second, from "Universally knowing suffering..." onward, suffering is universal: pairing causes with effects, knowing them without error. Third, from "Universally knowing the paired..." onward, the path is universal, which has two parts: first, universally knowing that biased paths are not universal. Humans and devas have the names of path and cessation established by analogy, yet the path does not move afflictions and cessation does not exit the realms; they have the names without the reality. Although the path and cessation of the three teachings can move [afflictions] and exit [the realms], their meaning of universality is not established. Second, from "The Perfect Teaching..." onward, knowing the universality of the middle path in the Perfect Teaching. When the three thousand realms are all the middle, they are named the true mark; operating without moving is called the Mahāyāna. Taking this as the cause, it is therefore called the universal path. Fourth, from "Therefore that which..." onward, cessation is universal. Where the true mark of the three thousand realms is ultimately revealed, it is called perfect cessation. The kalpa fire illustrates the wisdom of the middle; the remaining ashes illustrate fundamental ignorance. Third, from "That which is contemplated..." onward, raising the universal vows based entirely on the truths. Second, from "Private application..." onward, Zhang'an applies cultivation and nature to determine the bodhisattva's raising of vows, wishing to sever the evil of the sentient beings of the ten realms, and wishing to produce the good of the sentient beings of the ten realms. If one contemplates that this good and evil are merely accomplished through cultivation, without knowing their inherent inclusion in the nature, these vows are not universal. Why? Cultivation must be sequential, either deficient or abundant—how could it be universal? If one contemplates that this good and evil are inherently included in the nature, these vows are then universal. Why? Since the nature is perfectly interpenetrating, phenomena must be universally subsumed. For example, people of the Separate Teaching do not know that the nature has nine [realms], so the ten [realms] are merely ten. In the Perfect Teaching, one knows that the nature has nine [realms], so the ten are a hundred. Not only does each realm universally subsume every realm, but nature and marks also mutually contain each other, so that a single suchness contains the ten realms. Using suchness to contain realms, and using realms to contain suchness, each and every one is boundless and infinitely layered. These realms and suchnesses do not go beyond good and evil; vowing to sever this evil, what evil is not severed? Vowing to produce this good, what good is not produced? Thus one knows that only when contemplating the nature are the vows universal. Zhang'an's private distinction employs the master's doctrine to complete the master's discourse, making the previous biased and perfect clearly visible; hence he says the words differ without saying the meaning is distinct. Huan means alternating: the ten realms of the nature and the four truths of the Perfect Teaching alternatingly illumine each other.

4.11

Third, universality of practice. Directing to "marvels of practice" refers to where the Great Sūtra explains the sequential and non-sequential in terms of the five practices. As for the sequential five practices: first is holy practice, namely morality, concentration, and wisdom; second is pure practice, namely benevolence, compassion, joy, and equanimity—these two are the practices cultivated as causes prior to the bhūmis. Third is heavenly practice, meaning that from the first bhūmi onward, one realizes the natural principle of the supreme heaven; because practice is accomplished by principle, it is named heavenly practice. Fourth is infant-like practice, meaning manifesting identity with the three vehicles, the practice cultivated by persons of the seven expedient stages. Fifth is diseased practice, meaning manifesting bodies in the nine realms, exhibiting the marks of the three obstacles—these two are practices of arising response from the fruit. The non-sequential five practices are what the Great Sūtra states: "There is furthermore one practice named Tathāgata practice, namely the great vehicle and Mahāparinirvāṇa." The great vehicle is the perfect cause, and nirvāṇa is the perfect fruit. Although the present text indicates sequence, the intention rests on the non-sequential, for the Tathāgata practice is the universality of practice.

4.12

Fourth, universality of severing delusion has two parts: first, explaining that severing through the two contemplations is not universal. The three vehicles of the Tripiṭaka and Shared teachings, as well as the dwellling and practice stages of the Separate teaching, are all subsumed under the two contemplations; the perfect cultivation of the ten dedications belongs to the subsequent contemplation of the middle. Second, from "If empty..." onward, explaining that only severing through the contemplation of the middle is universal. The initial mind of a person of the Perfect [Teaching] realizes that views and thoughts are themselves the middle path; directly shattering fundamental ignorance is called uprooting the root. Once the root is moved, the branches and leaves are destroyed first. Contemplating obstacles as virtues is called overturning the great earth. Once the middle path is contemplated, the two contemplations are spontaneously accomplished; with the perfect cultivation of the three contemplations, there is no delusion that is not shattered, and thus it can be called universal.

4.13

Fifth, universality of entering Dharma gates has two parts: first, explaining that the biased and lesser are not universal. When cultivation does not accord with the nature, realization has graded differences. As for "I only know..." and so forth, in the Avataṃsaka Sudhana seeks good spiritual friends, traversing one hundred and ten cities, and the spiritual friends he meets all say: "I only know this one Dharma gate." In the new sūtra, when he reaches the fiftieth and sees Maitreya, and the fifty-third and sees Mañjuśrī and Samantabhadra, they no longer say they only know one Dharma; thus we know this is gradual first and sudden later. Second, from "If entering..." onward, being called universal with reference to the perfect and sudden, which has three parts: first, the doctrine. The Great Sūtra explains the twenty-five kingly samādhis, which break the twenty-five states of existence and reveal the self-nature. Samādhi is translated here as "harmonizing and upright concentration". As for being called "kingly", the Miaoxuan says: "Harmonizing and straightening emptiness and conventionality cannot be called kingly. Therefore, the two vehicles entering emptiness and bodhisattvas emerging into the conventional are not named Dharma kings; harmonizing and straightening the middle path can be called kingly." Second, the metaphor. Third, the combination. Beneath the three truths and outside the rational concentration, there are various kinds of samādhis that aid the path, which are called retinue.

4.14

Sixth, "pervasiveness of spiritual powers." There are six spiritual powers: the divine eye, the divine ear, knowledge of others' minds, recollection of past lives, bodily mastery as wished, and the exhaustion of outflows. Regarding their all being named "spiritual powers," the Yingluo [jing] states: "'Spirit' is the divine mind; 'power' is the nature of wisdom. Natural wisdom thoroughly illuminating without obstruction is called 'spiritual power.'" The present text briefly cites the divine eye as an example to illustrate the remaining five. First, explaining the divine eye, in two parts: first, that in the biased teachings it is not pervasive. Regarding "a great arhat sees the great thousand [worlds]," according to the fifth fascicle of the Da zhidu lun: "When a great arhat expends little mental effort, he sees two thousand worlds; when he expends great mental effort, he sees a trichiliocosm. The pratyekabuddha is also like this." As for now saying "sees a hundred Buddha-lands," the Great Works and the Fahua wenju also state: "A pratyekabuddha sees a hundred Buddha-worlds, unobstructed by the wind circular disc, nor are there barriers between self and other realms." The former, identical with the arhat, belongs to the Tripiṭaka [Teaching]; this one must belong to the Shared [Teaching]. Regarding "bodhisattvas see Buddha-lands as many as the sands of the Ganges," this properly belongs only to the Distinct Teaching, with its meaning also extending to the Shared [Teaching]. One should know that these divine eyes seeing lands are all spoken in terms of the pure and defiled lands of common residence, because the substance of the lands of remainder is one. Second, from "now the Perfect" down, the Perfect Teaching is pervasive. Regarding "taking the ten dharmadhātus as conditions" and so forth, the true divine eye of the Perfect [Teaching] is fully endowed with the five eyes: seeing the six paths is the fleshy and divine two eyes; seeing the two vehicles is the wisdom eye; seeing bodhisattvas is the Dharma eye; seeing the Buddha-realm is the Buddha eye. If so, what distinction is there between it and the Buddha eye? Answer: The Commentary on the Vimalakīrti-nirdeśa states: "Seeing the coarse and subtle forms of the ten dharmadhātus is called the true divine eye. Seeing that the three truths are non-dual is called the Buddha eye." Second, from "the eye seeing" down, the remaining five are analogously illustrated. In the marvelousness of spiritual powers, it explains that the two vehicles, relying on the [eight] liberations, the [eight] stations of mastery, and the [ten] totalities, cultivate the fourteen transformations and activate the spiritual powers. Bodhisattvas of the six perfections obtain five due to dhyāna, and obtain the sixth when sitting at the place of awakening. Bodhisattvas of the Shared Teaching obtain five due to dhyāna, and obtain the sixth relying on the wisdom that embodies dharmas. Bodhisattvas of the Distinct Teaching prior to the stages obtain five relying on dhyāna, and upon ascending the stages activate the six. The Perfect Teaching does not activate them due to phenomenal dhyāna, but rather they are the truth of the Middle Way, which spontaneously possesses spiritual powers that arise naturally. It is also called "the inconceivable transformations of the three wheels."

4.15

Seventh, "pervasiveness of expedients," in two parts: first, discriminating the shared and taking the distinct. In the three paths of the Abhidharma, the path of expedient means subdues, the path of non-obstruction severs, and the path of liberation realizes. Now, taking non-obstruction as the center of the path, advancing and subduing afflictions is called the preliminary expedient; in the station of liberation, observing capacities and conferring the Dharma are all subsequent expedients. Second, from "if the two" down, explaining what is pervasive and what is not, in three parts: first, the lesser teachings are not pervasive. "Lesser bodhisattvas" refers to the two teachings of the Tripiṭaka and the Shared. As for "not speaking of the Distinct," because it now properly explains the expedients subsequent to the path, and the realization of the Distinct is identical to the Perfect, therefore it is not mentioned. Second, the Perfect Teaching is called pervasive. Regarding "the two truths serving as expedients," although the person of the Perfect [Teaching] suddenly contemplates the three truths, the Middle must be the real, and the two truths are the provisional; hence the two are called expedients. One should know that the three truths are the three causes of Buddha-nature, whereas revealing and conditional belong to cultivation; therefore the three are mutually interpenetrating, free from the faults of vertical and horizontal [separation]. Unlike the Distinct Teaching, where all three reside in inherent nature and do not mutually encompass each other. For this reason, in the real, all three truths are simultaneously broken; in the conventional, all three truths are simultaneously established. Since they are both broken and established, the meaning of expedient is accomplished. Regarding "encompassing all expedients," what does this breaking and establishing not encompass? Whether humans or devas, lesser or greater, all wisdom is encompassed by the simultaneous breaking, and the merit and good of humans and the like are encompassed by the simultaneous establishing. Using this breaking and establishing to assist and activate the middle three, which are neither broken nor established, a single thought of the perfect contemplation is endowed with both inherent nature and cultivation, and embraces both the provisional and the real—so endlessly inconceivable that none can enter its gate! Regarding "having entered the Middle Way, doubly illuminating" and so forth, just as one's self-cultivation prior to the path uses the two truths to assist and activate the Middle, so too is benefiting others subsequent to the path. Illuminating the real, one benefits beings with the true body; illuminating the conventional, one accords with capacities with the responsive body. Therefore the two words "spiritual" and "transformation" have both shared and distinct [meanings]. In the shared sense, both bodies possess spiritual transformations; in the distinct sense, the true activates spiritual power to uproot the suffering of the three hindrances, and the responsive can manifest transformations to bestow the bliss of the three virtues. Both use the three thousand [realms] as their spiritual transformations; hence it is said, "pervading the ten dharmadhātus." With double illumination, function increases; with double quelling, substance becomes manifest—how could there be any harm to the Dharmakāya? Since this is so for the expedients from beginning to end of the person of the Perfect [Teaching], all are called pervasive.

4.16

Eighth, "pervasiveness of expounding the Dharma," in two parts: first, the lesser teachings are not pervasive. This also refers to the preceding two teachings, because expounding the Dharma here is the function of converting others in the stages of partial realization of the Distinct and Perfect [Teachings]. Second, the Perfect Teaching is called pervasive. "A single sound" refers to the single sound among the eighty minor marks that can respond to all voices, such that there are none among different lands and diverse kinds who do not gain benefit. The Dacheng qixin lun states: "When the perfect sound is once proclaimed, diverse kinds equally understand."

4.17

Ninth, "pervasiveness of making offerings," in two parts: first, presenting the outline. Second, from "Huayan" down, explaining in sequence, in two parts: first, explaining phenomenal offerings. Partial realization of the three thousand is the root of phenomena. The six dusts of the ten directions are the functions of principle. Regarding "offering up to the Buddhas," this signifies proceeding from cause toward fruit. Second, from "understanding of principle" down, explaining offerings of principle, in two parts: first, the main explanation. The myriad practices perfuming wisdom is called offering to the Buddhas. Because wisdom is endowed with three [kinds], it is called "all." This wisdom is the very direct substance of all Buddhas of the ten directions and three periods, and is again called "all." Second, from "Jingming" down, citing proof. Food is identical to the three truths and can activate the three wisdoms; the Buddha of principle and the Buddha of phenomena are both nourished and both offered to.

4.18

Tenth, "pervasiveness of accomplishment," in two parts: first, presenting metaphors for what is pervasive and what is not, in two parts: first, citing fireflies and the like. Second, citing the sunlight. The grasses, trees, thickets, and forests broadly cite the three grasses and two trees. The accomplishment of flowers and fruits briefly allegorizes the ten kinds of benefit. Second, from "heterodox paths" down, explaining the dharmas of what is pervasive and what is not, in two parts: first, explaining the ordinary, lesser, Shared, and Distinct. Second, from "now the Perfect" down, explaining the compassion and wisdom of the sages of the Perfect [Teaching], in three parts: first, the main explanation. Second, from "Huayan" down, citing proof. The cause accords with inherent nature in generating the aspiration, and the fruit accords with capacities in universally benefiting. Third, from "just as" down, reiterating with a metaphor. This is the single earth and single rain of the present sūtra: sentient beings think it differs, but the sage's intent has no bias. Second, from "Universal Gate" down, explaining that the meaning of the Universal Gate is immeasurable, in two parts: first, explaining that the three titles in the Vimalakīrti-nirdeśa are difficult to receive. That sūtra states: "The dharmas of all Buddhas are all equal; therefore they are named Samyaksambuddha, named Tathāgata, and named Buddha. Ānanda! If I were to explain in detail the meanings of these three phrases, you could not fully receive them even in a lifespan of an eon. Even if sentient beings filling a trichiliocosm were all like Ānanda—foremost in extensive hearing and having attained mindfulness and dhāraṇī—these people could not receive them even in a lifespan of an eon." Regarding "the like of the Jingming," this refers to the peers of that sūtra. The three titles praised across the various Mahāyāna sūtras should all be difficult to receive. Second, from "now this" down, explaining that the three meanings of the present title are identical to those. The present character guan is identical to that third title, Buddha, because it is translated here as "Awakened One." Shiyin (Sound of the World) is identical to that second title, Tathāgata, because it is translated here as "Thus-Come," since the sound of the world here is identical to the realm of thusness. Pumen (Universal Gate) is identical to that first title, Samyaksambuddha, because it is translated here as "Correct and Universal Knowledge," since the one real mark opens ten gates. If these three meanings were explained in detail, they could not be received even in a lifespan of an eon. Third, Zhang'an adduces the chapter to prove the ten meanings.

4.19

The second major section, explaining the substance, in two parts: first, briefly indicating the substance of the present chapter, in two parts: first, indicating the present substance. "Numinous wisdom" is initial awakening. "Dharmakāya" is original awakening. Being the same single awakening, what union can be spoken of? Yet because original confusion turns awakening into non-awakening, in the stage of names and words of the Perfect [Teaching] one traces the name to awaken to the origin; since its function is not yet subduing or severing, the meaning of union is not yet achieved. With the simultaneous subduing in the five grades, it is called contemplation union. With the six sense organs it is semblance union; with partial truth it is realization union. The present Avalokiteśvara's union adjoining the ultimate integrates the original entirely into the initial, not being truly two substances; yet because there is non-awakening, union is discussed in terms of subduing and severing. The guideline of original awakening gives rise to the understanding of initial awakening, and hence is called Dharma. Spontaneously gathering the three thousand marvelous virtues, it is called body. Initial awakening is fundamentally luminous, and hence is called numinous. Being able now to sever and realize, it is called wisdom. The non-duality of origin and initial is the substance explained. Second, from "if other" down, distinguishing it from other sūtras, in two parts: first, discriminating the three and two in contrast. Regarding "other sūtras explain three bodies," the Suvarṇaprabhāsa-sūtra establishes the transformation body, responsive body, and Dharmakāya. It also states: "The Tathāgata roams within the immeasurable, profound nature of dharmas." The Tathāgata is the responsive; that which is able to roam is the reward; the nature of dharmas is the Dharma. In the trace section of this sūtra it says: "Only a Buddha together with a Buddha can exhaustively fathom the true mark of all dharmas." The five Buddhas are the responsive; that which can fathom is the reward; the true mark is the Dharma. The original section says: "The Tathāgata truly knows and sees the characteristics of the triple world as neither such nor different, etc." The Tathāgata is the responsive; truly knowing and seeing is the reward; neither such nor different is the Dharma. In the Vimalakīrti-nirdeśa: "There is a liberation named inconceivable, which is the Dharma"; abiding in this liberation is the reward; being able to insert Mount Sumeru into a mustard seed is the responsive. The three prajñās of the Dapin are also the three bodies. These various sūtras can all align the three bodies with substance, principle, and function. As for this chapter having only the meaning of two bodies: the name Avalokiteśvara is the meaning of the true body, and the universal gate manifestation is the meaning of the responsive body. The true is the wisdom of internal realization; the responsive is the body of external conversion. When compared with the various sūtras, they correspond to principle and function; although there is no explicit text for substance, there is the meaning of substance, because wisdom does not stand alone and must unite with the Dharmakāya—how could there be a lid without a box, or light without a mirror? Thus, in the various sūtras with three bodies, one may separately take the Dharmakāya as substance; in this chapter with two bodies, one must unite the Dharma and reward as substance. Second, from "this very" down, explaining the non-duality of principle and wisdom, in two parts: first, explaining non-duality in terms of emergence from entanglement. What was previously called "numinous wisdom uniting with the Dharmakāya" is not two things uniting; this very numinous wisdom in its substance is the Dharmakāya. Because original awakening is unawakened, it is therefore in entanglement, called the tathāgatagarbha. Because original awakening awakens to itself, it is therefore emergent from entanglement, called the great Dharmakāya. Now that it is emergent from entanglement, it verifies that wisdom is identical to principle. Second, from "now knowing" down, explaining non-duality via the metaphor of a single object. Inherent virtue originally possesses the marks of the provisional and real; persons of the seven expedient stages lack the wisdom of inherent virtue, and therefore do not know the provisional and real of the identical substance. Now, since numinous wisdom knows the provisional and real, it verifies the non-duality of principle and wisdom. The two names "principle" and "wisdom" name merely a single substance—just as with a single object, if a person is on the right, the object becomes on the left; if a person is on the left, the object becomes on the right. Left and right differ in name, but the object was never distinct; therefore the two wisdoms and principle differ in name but are one in substance. Second, from "if explaining" down, broadly pointing to the Great Text for the explanation.

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觀音玄義記 — Classical Chinese