觀音義疏記 3.2

3.2

第三、身業機應，二：初、列門。二、「貼文」下，隨釋，三：初、貼文，二：初、分經料簡，二：初、分經。二、「文云」下，料簡，二：初、獨女求男問。二、「解者」下，女無子苦答，二：初、他謬解。二、「今解」下，今正釋。二、「求男」下，依經解釋，二：初、求願，二：初、大師銷文，二：初、釋求男，二：初、唱經。二、釋義，二：初、分經三義。二、「願與」下，略二解一，二：初、略願行。二、「德業」下，釋德業。二、釋求女，二：初、唱經。二、「求女」下，解釋，二：初、明存略意。二、「女人」下，明相貌意。二、「有人」下，章安斥謬，二：初、斥非顯是，二：初、敘他謬立。宿植德本眾人愛敬，此之二句據義猶是女之德業。他師謬謂雙釋男女伏疑之文，意恐人疑。男之智慧、女之端正，皆由修種忍智之因，非聖能與，不修而得墮無因過，故出彼意云，眾人咸謂觀音但能交會父母等也。二、「私難」下，明今正義，二：初、難破，二：初、立義難。福慧受生皆由緣辦，觀音既能與其生緣，何不能與福慧緣邪？二、「難觀」下，引文難。兒不修因，聖不能令有福慧者，眾不稱名，何故得脫？此以現文破無因執，不用義解同心乞福也。二、「今明」下，正立，二：初、釋。觀音用遍三千法界，於諸眾生得大自在，無生緣者令植生緣，無福慧者亦能令種，此等皆於中陰中作，故《中陰經》云「妙覺如來以神足力，將於無量四眾八部入中陰中，化作七寶講堂七寶座等。彼中陰眾生七日至一日終者，盡令住壽。如來與化佛說法教化，令七十八億百千那由他中陰眾生起無上正真道意。」經說甚廣，尚能令彼中陰眾生發菩提心，豈不能令植福慧邪？二、「今不」下，結。二、結歎，二：初兩句解釋。四句經文雖是結句，亦是釋疑，則可兩向。若宿植德本眾人愛敬兩句經文，定屬生女德業句也。二、「問禮」下，對前料簡，二：初問、二答。二、引事。三、觀解，二：初、明果報，二：初、無子苦。阿鼻地獄無求子念。諸餘輕繫苦樂相間，六欲諸天皆有親愛，故無子者而生苦惱。二、「禮拜」下，明機應。二、明修因。有漏無漏一切善法不出定慧，即男女義，皆須修習並名修因；不同諸難，別以有漏之善名為修因，二：初、列章。二、「法門」下，釋義二：初辯法門，二：初、以事表法，二：初、正表法，二：初、表世間法，二：初、明苦集。無始至今常為癡愛及根塵識習熏資熏，生於惑業無量男女，此之眷屬一切眾生莫能捨離。二、「若外」下，示外書。《易》云「乾道成男，坤道成女。」《禮》云「天子之與后，猶陰之與陽，天子修男教、后修女順。」二、「若就」下，表出世法，二：初、表能生父母。佛於一切而得自在，名為國王，尊嚴如父。經教含理開發智慧，養育如母。佛法和合，生三乘僧。故經云「從佛口生、從法化生，得佛法分。」又權智歷緣能成果用，實智冥理能生果智，故一切佛皆由此生。初則果能生因，次則因能生果，共成一義也。二、「又慈」下，表所生男女。《淨名》云「慈悲心為女，善心誠實男。」先據此文立於悲智名為男女，冥中道智即是誠實善心故也，乃類此法立諸男女。初以禪慧對於男女，次分三乘以對男女，後約佛性見對不見而分男女。何者？既以見性為丈夫相，即彰不見為女人相。復約照性自具男女，佛性正觀決破無明為福德智慧之男；中道慈悲含覆一切，為端正有相之女。二、「今借」下，結表意。二、「問那」下，釋難明表，二：初、執無妨有難，二、初立無男女理。二、「大經」下，引無男女文，二：初、正引教文，二：初、引大乘文。《大經》二十八云「涅槃無相」，謂色相聲相香味觸相、生住壞相、男相女相，是名十相。無如是相，故名無相。次《大論》《淨名》及〈安樂行〉皆列男女二名非之，以顯無相。若〈不二門〉云「無定慧」，乃是男女所表之法也。二、「小乘」下，引小乘文。理無相故不可言說，無相即非男女相也。空平等故，離男女等一切相也。二、「男女」下，結無所表。能表男女既無，所表定慧安在？二、「答大」下，即遮而照釋，二：初、廣釋，三：初、說默相即，二：初、據理妙絕。若論絕理，尚不可說無男女相，豈可被論有男女邪？二、「善巧」下，被機有無。若於眾生有四益者，或說無男女、或說有男女，故引天女不離文字說解脫相。性空即脫，何妨文字？真無三世俗即有，二諦既即，說默無違。二、「非有」下，明一二本融，三：初、法。中道雙非則無定慧，當體雙照定慧宛然。言未曾相離者，即定慧不離法性也。二、「譬如」下，喻。豈因左右令一身異？豈可一身而廢左右？三、合只一覺性，有寂照德名為定慧，豈此二德暫離覺性。三、「言定」下，明定慧互具，二：初、約義明具，三：初、法。一覺靜明名為定慧，是故此二終不孤立。二、譬。上以一身左右，譬於二德不離一性，猶恐謂其二德相離，故以二人左右譬之。此如修性不二門云「二與一性如水為波，二亦無二亦如波水。」當以彼喻而尋此喻。三、「定慧」下，合。二、「何但」下，據文證釋，二：初、慧具定。男本表慧而兼福德，即慧具定也。二、「文云」下，定具慧。慈心種相者，經云「清淨慈門剎塵數，共生如來一妙相。」即無緣慈定而修其相也。互具可知。二、「故知」下，總結，二：初、以一二相即結。此文男女各具二德，即表定慧二法互具。若非體一何能互具？故以互具顯乎體一，故二不二舒卷自在。二、「理實」下，以說默相即結。理非一二，赴緣兩說，如此說者何異不說。經示男女其德互具，表於定慧一二無異、說默不殊。能此解者，方得經文表法之義。二、「次明」下，與願，二：初、示義門，二：初、明十番感應，四：初、果報。二、「修因」下，世善，三：初、五戒，二：初、表行法。二、「若不」下，求願滿。行人若為五種惑業牽破持心，當念未來感報苦樂，歸命觀音，障退戒完，二求即滿。二十善，若例五戒，妄攝口四、酒即意三，並慧屬男。若自細作，不綺是真實屬男，不兩舌是和愛、不惡口是柔善屬女，不貪癡是無染智慧屬男，不瞋是慈屬女，餘同五戒。三、「修禪」下，八定定即四禪、四空，各有修證。且論初禪，五法為修、五支為證。修以樂欲、精進、巧慧，此三方便分別屬男；憶念、一心此二方便靜細屬女。若證支林，三支慧多屬男，二支定多屬女。若論二禪四支，一內淨、二喜屬男，三樂、四一心屬女。三禪五支，一捨、二念、三慧屬男，四樂、五一心屬女。四禪四支，一不苦不樂與第四一心屬女，二捨、三念清淨屬男。若論四空，一空處定、二識處定、三無所有處定、四非有想非無想定，此四雖無支林男女，而有微細四陰，通以四處受想為女、行識為男。若論四無量心，慈悲屬女，喜捨屬男。今且麁辯，備在《禪門》，須者應檢。三、四教，四：初、三藏，三：初、聲聞，二：初、表行法。略舉停心以為所表，念處乃至正道節節應明男女之義，以諸道品不出定慧二法故也。直緣諦理者，即四諦十六行觀也。出觀等者，歷事之時，愍物執常為說四諦，名法緣慈。二，「若不」下，求願滿。出觀男女者，法緣即正智之男，慈悲即柔和之女。既帶空入假則歷事不染，故不畏諸有也。二、支佛，二：初、表行法。緣方便等者，即凡地修福種相之時，名起慈觀。慧觀者，即觀十二因緣無常無我發真約頓證之位，出觀能用生法二緣之慈。譬鹿迴顧者，《大論》譬三獸在獵圍，求出不同。聲聞如麞，驚怖跳出，都不顧群；緣覺如鹿，雖顧盻群，怖不停待；菩薩如大香象，雖遭刀箭，擁群共出。二、「若不」下，求願滿。三、「次明」下，菩薩，二：初、表行法。方便智慧，或第六度分地世智、或辯六度邪正之智、或是事中伏惑之智，此皆方便也。此等猶是能生男女，所被之機必修六度，乃以五一而為所生之男女也。二、「若定」下，求願滿。二、通教，二：初、表法。小同三藏，唯論菩薩。凡亦同前，唯於真位以智為男、以慈為女。二、「求願」下，願滿。三、別教，二：初、明男女生相。此教外凡為破見思，所修正助作意趣空，望中猶名有為有漏，五度福嚴故稱為女。而知地上無作智嚴在今心性，乃緣此性通伏無明，名之為男。雖緣無作，為偏修空，尚違中理，故男女相遙。若入內凡見思破處，心趣假中順於本性，名男女交。至回向位，正修中觀，名懷聖胎。證初地時，即遮而照慈智合發，名為雙生。得念不退無兩邊過，副本期故，地名歡喜。二、「慈悲」下，明男女有能所生。初地慈智男女既是真因，任運能生上地男女，上地復生極果男女，是故諸佛皆以初地為祖父母，仍辯慈智得名。所以慈悲稱大者，以拔苦與樂物荷深恩故稱為大。十力無畏既唯自證，物莫能知，故不稱大。四、圓教，二：初、表法。此教頓修，始心即用性德慈智以為男女，方稱經文雙具德業。慈無偏緣故名端正，慈即佛相故名有相，女德備矣。智離邊邪故名質直，智含萬善故名福德，男德備矣。似位無明不覆而覆，名曰處胎。初住慈智不顯而顯，名曰雙生。真慈出假愛見莫拘，真智趣果無似愛滯。亦不畏者，同體權實，二皆無縛。二、「方便」下，願滿。四、變易。言兩番者，方便、實報同名變易，乃以二土名為兩番。若實報人，斷證雖分四十一品，皆是破於障果無明，唯求究竟慈智男女，故於此土論一番益。其方便人，根雖利鈍、法分漸頓，而皆大乘、俱求佛智，此土唯望實報為益，唯求分真慈智男女，是故論益亦只一番。二、「復次」下，作三差料簡，三：初、明人天定散，二：初、明有善禪之德。空居四天因亦修定，以散心強故但名男。例此四空，以定強故，合云唯女。四禪諸支既對定慧即名男女，俱時而得故曰一心。二、「從三」下，斥無動出之功。三界功德雖名定慧，而皆愛味或雜邪見，都屬有漏，是故男女無動出用。二、「從二」下，明藏通智斷，二：初、明有無漏之德。二、「從二」下，明無中道之失。《大經》既以見佛性者名為丈夫，故不見性皆名女人。無漏諸定不能發生中道之智，故如石女，二乘偏空名為定多，菩薩偏假名為慧多。此之定慧，俱不能見寂照平等三德之性。迦葉菩薩涅槃之前豈是外道名邪見者？蓋未出二邊，望中名邪。三、「唯有」下，明別圓地住。修因雖異、證道是同，斯乃性德緣了，顯為果中定慧。二、「故知」下，斥他局。

Third, the stimulus and response of bodily action, in two [parts]: first, listing the headings; second, below "Pasting to the text", explaining accordingly, in three [parts]: first, pasting to the text, in two: first, dividing the sūtra and evaluating it, in two: first, dividing the sūtra; second, below "The text says", evaluating it, in two: first, the question regarding a woman alone seeking a son; second, below "Commentators say", the answer regarding the suffering of a woman having no son, in two: first, another's mistaken interpretation; second, below "Now it is explained", the present correct explanation. Second, below "Seeking a boy", explaining according to the sūtra, in two: first, seeking what is wished, in two: first, the Great Master expounds the text, in two: first, explaining seeking a boy, in two: first, reciting the sūtra; second, explaining the meaning, in two: first, dividing the sūtra into three meanings; second, below "Wishes to give", abridging two to explain one, in two: first, abridging wish and practice; second, below "Virtuous conduct", explaining virtuous conduct. Second, explaining seeking a girl, in two: first, reciting the sūtra; second, below "Seeking a girl", explaining, in two: first, clarifying the intent of maintaining brevity; second, below "A woman", clarifying the intent of physical appearance. Second, below "Some say", Zhang'an refutes the error, in two: first, refuting what is wrong and revealing what is right, in two: first, recounting another's mistaken proposition. "Having planted roots of virtue in the past, loved and respected by all": these two lines, according to their meaning, are still the virtuous conduct of a girl. Another master mistakenly considered them text that jointly explains male and female to dissolve doubts, his idea fearing people would doubt. That a boy's wisdom and a girl's uprightness both arise from the causes of cultivating forbearance and wisdom, and cannot be granted by an arya, so that obtaining them without cultivation falls into the fault of causelessness; therefore, expressing his intent, he said that everyone thinks Avalokiteśvara can only bring parents together in intercourse and so forth. Second, below "I personally object", clarifying the present correct meaning, in two: first, refuting by objection, in two: first, establishing an objection based on doctrine. Experiencing birth with merit and wisdom are both accomplished through conditions; since Avalokiteśvara can already grant the conditions for birth, why could he not grant the conditions for merit and wisdom? Second, below "Objection regarding Avalokiteśvara", citing texts to object. If a child does not cultivate causes and an arya cannot cause him to have merit and wisdom, why do the multitudes obtain liberation without reciting the name? This uses the present text to refute the attachment to causelessness, without using an interpretive explanation of begging for blessing with a unified mind. Second, below "Now it is clarified", correctly establishing [the meaning], in two: first, explaining. Avalokiteśvara's application pervades the three-thousandfold dharmadhātu, attaining great mastery over all sentient beings; to those lacking conditions for birth, he causes them to plant conditions for birth; to those lacking merit and wisdom, he can also cause them to plant [them]. These are all performed within the intermediate state (antarābhava); thus the *Antarābhava Sūtra* states: "The Wondrous Enlightenment Tathāgata, by his power of supernatural penetration, led immeasurable members of the fourfold assembly and eight classes of beings into the intermediate state, magically creating seven-jeweled lecture halls, seven-jeweled thrones, and so forth. Those intermediate beings whose lives were to end within seven days to one day were all caused to prolong their lifespans. The Tathāgata together with transformation Buddhas expounded the Dharma and transformed them, causing seventy-eight billion hundred-thousand nayutas of intermediate beings to arouse the intention toward the unexcelled, truly authentic path." The sūtra speaks very broadly; if he can even cause those intermediate beings to arouse the bodhicitta, how could he not cause them to plant merit and wisdom? Second, below "Now it is not", concluding. Second, concluding with praise, in two: the first two lines explain. Although the four-line sūtra text constitutes the concluding lines, it also resolves doubts, and thus can face both ways. As for the two lines of sūtra text, "Having planted roots of virtue in the past, loved and respected by all", they definitely belong to the lines on the virtuous conduct of giving birth to a girl. Second, below "Question on paying homage", evaluating in contrast to the preceding, in two: first question, second answer. Second, citing events. Third, contemplative interpretation, in two: first, clarifying the karmic fruition, in two: first, the suffering of childlessness. In the Avīci Hell there is no thought of seeking a child. In the other lighter bonds of suffering, pain and pleasure are interspersed; the deities of the six desire heavens all have loved ones; therefore, those without children give rise to suffering and affliction. Second, below "Paying homage", clarifying stimulus and response. Second, clarifying the cultivation of causes. All wholesome dharmas, whether contaminated or uncontaminated, do not go beyond concentration and wisdom; this is the meaning of male and female, all of which must be cultivated and are collectively called cultivating causes; not like the various objections, which separately designate contaminated wholesomeness as cultivating causes; in two: first, listing the sections; second, below "Dharma doors", explaining the meaning, in two: first, discerning the Dharma doors, in two: first, using phenomena to represent Dharma, in two: first, directly representing Dharma, in two: first, representing worldly dharmas, in two: first, clarifying suffering and accumulation. From beginninglessness until now, constantly perfumed and nurtured by ignorance, craving, the faculties, objects, and consciousnesses, generating the immeasurable sons and daughters of defilements and karma; these kinfolk, no sentient being can abandon or separate from. Second, below "If according to external", pointing to non-Buddhist texts. The *Changes* says: "The Way of the Qian forms the male; the Way of the Kun forms the female." The *Rites* says: "The Son of Heaven and his Queen are like the yin and the yang; the Son of Heaven cultivates the masculine teaching, and the Queen cultivates the feminine compliance." Second, below "If with regard to", representing supramundane dharmas, in two: first, representing the parents capable of producing. The Buddha attains mastery in all things and is called the King of the Realm, majestic and revered like a father. The scriptural teachings contain the principle and unfold wisdom, nurturing like a mother. The Buddha and the Dharma harmonize, producing the saṅgha of the three vehicles. Hence the sūtra says: "Born from the Buddha's mouth, born transformed from the Dharma, obtaining a share of the Buddha's Dharma." Furthermore, expedient wisdom passes through conditions and can accomplish the fruition's function; real wisdom unites with principle and can generate the fruition's wisdom; therefore all Buddhas are born from this. First, the fruition can produce the cause; next, the cause can produce the fruition; together they complete one meaning. Second, below "Furthermore, loving-kindness", representing the sons and daughters produced. *Vimalakīrti* states: "The mind of loving-kindness and compassion is the daughter; the mind of wholesomeness and sincerity is the son." First, relying on this text, compassion and wisdom are established as son and daughter, because the wisdom that unites with the Middle Way is precisely the sincere wholesome mind; therefore, by analogy with this dharma, the various sons and daughters are established. First, dhyāna and wisdom are paired with son and daughter; next, the three vehicles are divided to pair with son and daughter; finally, based on seeing versus not seeing Buddha-nature, they are divided into son and daughter. How so? Since seeing the nature is the mark of a hero (puruṣa), it thereby reveals that not seeing it is the mark of a woman. Furthermore, based on the illuminating nature inherently possessing male and female: the correct contemplation of Buddha-nature decisively breaking through ignorance is the son of merit and wisdom; the Middle Way's loving-kindness and compassion covering and shielding all is the upright and well-formed daughter. Second, below "Now borrowing", concluding the intention of representation. Second, below "Question: how", resolving objections to clarify the representation, in two: first, the objection that clinging to non-existence hinders existence, in two: first, establishing the principle of no male and female. Second, below "The Great Sūtra", citing texts of no male and female, in two: first, directly citing scriptural texts, in two: first, citing Mahāyāna texts. Fascicle 28 of the *Great Sūtra* says: "Nirvāṇa is signless", referring to the sign of form, the sign of sound, the signs of fragrance, taste, and touch, the signs of arising, abiding, and decaying, and the signs of male and female; these are called the ten signs. Lacking such signs, it is called signless. Next, the *Great Treatise*, *Vimalakīrti*, and the "Peaceful Practices" chapter all list the two names of male and female to negate them, in order to reveal signlessness. As for the *Gate of Non-Duality* stating "there is neither concentration nor wisdom", that is the dharma represented by male and female. Second, below "Hīnayāna", citing Hīnayāna texts. Because the principle is signless, it cannot be expressed in words; signlessness is non-other than the absence of male and female signs. Because emptiness is equal, it is free from all signs such as male and female. Second, below "Male and female", concluding that there is nothing represented. Since the representing male and female do not exist, where can the represented concentration and wisdom reside? Second, below "Answer: the Great", explaining through illumination identical to negation, in two: first, broadly explaining, in three: first, speech and silence being mutually identical, in two: first, based on the ultimate transcendence of principle. If discussing the transcendent principle, one cannot even speak of the non-existence of male and female signs; how could one discuss the existence of male and female? Second, below "Skillful means", existence and non-existence adapted to capacities. If there are the four benefits for sentient beings, one may either teach no male and female, or teach that there are male and female; therefore citing the heavenly maiden who does not depart from letters to teach the characteristics of liberation. Since inherent emptiness is liberation, what hindrance do letters pose? The ultimate lacks the three times while the conventional possesses them; since the two truths are mutually identical, speech and silence do not conflict. Second, below "Neither existent", clarifying the fundamental integration of the one and the two, in three: first, the dharma. The Middle Way's double negation means there is neither concentration nor wisdom; its intrinsic essence doubly illuminating means concentration and wisdom are clearly present. Saying "they have never been separated from each other" means that concentration and wisdom are not separate from the Dharma-nature. Second, below "Just as", the analogy. How could the left and right cause a single body to be divided? How could a single body discard the left and right? Third, joining: It is simply a single nature of awakening possessing the virtues of tranquility and illumination called concentration and wisdom; how could these two virtues be separated from the nature of awakening even for an instant? Third, below "Saying concentration", clarifying that concentration and wisdom mutually contain each other, in two: first, clarifying mutual containment through meaning, in three: first, the dharma. The stillness and clarity of a single awakening are named concentration and wisdom; therefore these two never stand alone. Second, the analogy. Above, the left and right of a single body analogized the two virtues not departing from the single nature; still fearing that someone would consider these two virtues separate, two people, left and right, are used as an analogy. This is like the *Gate of Non-Duality of Cultivation and Nature* stating: "The two and the single nature are like water forming waves; the two are also non-dual, just like waves and water." One should investigate this analogy by means of that analogy. Third, below "Concentration and wisdom", joining. Second, below "Not only", proving and explaining based on the text, in two: first, wisdom containing concentration. The male originally represents wisdom while also incorporating merit, which is wisdom containing concentration. Second, below "The text says", concentration containing wisdom. As for the mind of loving-kindness planting marks, the sūtra says: "Pure gates of loving-kindness, as numerous as dust motes in world-realms, together generate a single wondrous mark of the Tathāgata." That is, cultivating its marks through the concentration of objectless loving-kindness. Mutual containment can be known. Second, below "Therefore we know", summarizing, in two: first, concluding through the mutual identity of the one and the two. In this text, male and female each possess two virtues, which represents the mutual containment of the two dharmas of concentration and wisdom. If their essence were not one, how could they mutually contain each other? Therefore, through mutual containment, their essential unity is revealed; thus duality and non-duality unfold and contract freely. Second, below "The principle in reality", concluding through the mutual identity of speech and silence. The principle is neither one nor two, but responding to conditions it is taught in both ways; teaching in this way, how is it different from non-teaching? The sūtra shows that male and female mutually possess their virtues, representing that concentration and wisdom are non-different in oneness and duality, and not distinct in speech and silence. Only one capable of this understanding attains the meaning of the sūtra text representing dharmas. Second, below "Next clarifying", granting wishes, in two: first, showing the conceptual framework, in two: first, clarifying the ten sets of stimulus and response, in four: first, karmic fruition. Second, below "Cultivating causes", worldly wholesomeness, in three: first, the five precepts, in two: first, representing the method of practice; second, below "If not", fulfillment of the sought wish. If a practitioner's mind of upholding is pulled and broken by the five kinds of defilements and karma, he should contemplate the suffering and pleasure of retribution in the future and take refuge in Avalokiteśvara; when hindrances retreat and precepts are perfected, the two quests are immediately fulfilled. Second, the ten wholesomenesses: if analogized to the five precepts, false speech encompasses the four of speech, and alcohol is the three of mind, all being wisdom and belonging to the male. If analyzed finely, not using frivolous speech is being truthful and belongs to the male; not using divisive speech is harmony and love, and not using harsh speech is gentle and wholesome, belonging to the female; non-greed and non-delusion are undefiled wisdom belonging to the male; non-anger is loving-kindness belonging to the female; the remainder are the same as the five precepts. Third, below "Cultivating dhyāna", the eight concentrations. Concentrations are the four dhyānas and the four formless attainments, each having cultivation and realization. Discussing the first dhyāna first: five dharmas constitute cultivation, and five limbs constitute realization. In cultivation, joy-aspiration, vigor, and skillful wisdom—these three expedients—belong to the male through discernment; mindfulness and one-pointedness of mind—these two expedients—belong to the female through being calm and fine. If discussing the forest of limbs of realization, the three limbs with more wisdom belong to the male, and the two limbs with more concentration belong to the female. If discussing the four limbs of the second dhyāna, the first, inner purity, and the second, joy, belong to the male; the third, bliss, and the fourth, one-pointedness of mind, belong to the female. In the five limbs of the third dhyāna, the first, equanimity, the second, mindfulness, and the third, wisdom, belong to the male; the fourth, bliss, and the fifth, one-pointedness of mind, belong to the female. In the four limbs of the fourth dhyāna, the first, neither-suffering-nor-pleasure, together with the fourth, one-pointedness of mind, belong to the female; the second, equanimity, and the third, purity of mindfulness, belong to the male. If discussing the four formless attainments: the first, the concentration of the base of infinite space; the second, the concentration of the base of infinite consciousness; the third, the concentration of the base of nothingness; the fourth, the concentration of the base of neither-perception-nor-non-perception. Although these four lack the male and female of limbs, they have the subtle four aggregates; across these four places, feeling and perception are female, while volition and consciousness are male. If discussing the four immeasurables: loving-kindness and compassion belong to the female; sympathetic joy and equanimity belong to the male. Here they are roughly discerned for now; they are fully set forth in the *Dhyāna Gate*, and those in need should consult it. Third, the four teachings, in four: first, the Tripiṭaka [teaching], in three: first, the śrāvakas, in two: first, representing the method of practice. Briefly citing the stopping of the mind to serve as that which is represented, from the applications of mindfulness up to the noble path, the meaning of male and female should be clarified at each stage, because the factors of enlightenment do not go beyond the two dharmas of concentration and wisdom. Directly focusing on the principle of the truths refers to the sixteen modes of contemplation of the four truths. Emerging from contemplation and so forth: when engaging with affairs, pitying beings who cling to permanence and expounding the four truths to them is called loving-kindness conditioned by dharmas. Second, below "If not", fulfillment of the sought wish. The male and female emerging from contemplation: [kindness] conditioned by dharmas is the male of correct wisdom; loving-kindness and compassion are the female of gentle harmony. Having brought emptiness into the provisional, one is not defiled when engaging with affairs, and therefore does not fear worldly existences. Second, pratyekabuddhas, in two: first, representing the method of practice. Conditioning expedients and so forth: when cultivating merit and planting marks on the stage of ordinary beings, it is called giving rise to the contemplation of loving-kindness. Wisdom contemplation refers to contemplating the twelve links of dependent origination as impermanent and non-self, generating realization of the truth in relation to the position of sudden realization; upon emerging from contemplation, one is able to utilize loving-kindness conditioned by beings and dharmas. The deer looking back: the *Great Treatise* compares three beasts in a hunting circle, their manner of seeking escape being different. The śrāvaka is like a roe deer, terrified and leaping out without looking back at the herd at all; the pratyekabuddha is like a deer, which looks back at the herd, but out of fear does not stay to wait; the bodhisattva is like a great fragrant elephant, who, though struck by swords and arrows, shields the herd and emerges together with them. Second, below "If not", fulfillment of the sought wish. Third, below "Next clarifying", bodhisattvas, in two: first, representing the method of practice. Expedient wisdom refers either to mundane wisdom within the distinct grounds of the sixth perfection, or to the wisdom discerning the wrong and right of the six perfections, or to the wisdom subduing defilements in the midst of phenomenal activities; these are all expedients. These are still the capable-of-producing male and female; the capacities converted will definitely cultivate the six perfections, thereby taking the five [perfections] and the one [wisdom perfection] as the produced male and female. Second, below "If concentration", fulfillment of the sought wish. Second, the shared teaching, in two: first, representing the dharma. Broadly the same as the Tripiṭaka, only discussing bodhisattvas. The ordinary is also the same as before; only in the position of truth is wisdom the male and compassion the female. Second, below "Seeking the wish", fulfillment of the wish. Third, the distinct teaching, in two: first, clarifying the manner of the birth of male and female. In this teaching, outer ordinary beings cultivate primary and supporting practices directed toward emptiness with deliberate mental effort in order to destroy views and thoughts; viewed from the Middle, these are still called conditioned and contaminated, and because of the adornment of merit of the five perfections, they are called female. Yet knowing that the unconditioned wisdom-adornment on the stages resides in the present mind-nature, they condition this nature to subdue ignorance across the board, which is called male. Although conditioning the unconditioned, because they cultivate emptiness onesidedly, they still deviate from the principle of the Middle; thus the male and the female are distant from each other. If entering the inner ordinary stages where views and thoughts are broken, the mind heads toward the provisional and Middle in accord with the original nature; this is called the intercourse of male and female. Reaching the stage of dedication, directly cultivating the Middle contemplation is called being pregnant with the noble embryo. When realizing the first stage, illumination through negation, compassion and wisdom arise together, called twin birth. Attaining non-retrogression of thought without the faults of the two extremes, matching the original aspiration, the stage is named Joyful. Second, below "Loving-kindness and compassion", clarifying that male and female have producing and produced. The male and female of compassion and wisdom on the first stage, being the true cause, spontaneously produce the male and female of higher stages; the higher stages further produce the male and female of the ultimate fruition; therefore all Buddhas take the first stage as grandparents; and further discerning how compassion and wisdom get their names. The reason loving-kindness and compassion are called 'great' is that because they pull out suffering and bestow bliss, beings bear deep gratitude, and thus they are called great. The ten powers and fearlessnesses are only self-realized, and beings cannot know them; hence they are not called great. Fourth, the perfect teaching, in two: first, representing the dharma. In this teaching of sudden cultivation, the initial mind immediately uses the inherent compassion and wisdom of the nature as male and female; only then does it match the sūtra text of jointly possessing virtuous conduct. Loving-kindness lacking one-sided conditions is called upright; loving-kindness being the Buddha's marks is called well-formed; the female virtues are complete. Wisdom free from extremes and deviance is called straightforward; wisdom containing myriad wholesomenesses is called merit; the male virtues are complete. In the stage of semblance, ignorance covers without covering, called residing in the womb. At the first abode, compassion and wisdom manifest without manifesting, called twin birth. True compassion entering the provisional is unbound by affection and views; true wisdom heading toward fruition has no hindrance of semblance-affection. Also not fearing: identical in essence, expedient and real, both are without bondage. Second, below "Expedient", fulfillment of the wish. Fourth, transformative [birth]. Speaking of "two turns": the [pure lands of] expedient means and real reward are both called transformative; thus the two lands are designated two turns. As for people in the real reward [land], although severance and realization are divided into forty-one grades, all consist of breaking the ignorance that obstructs the fruition, seeking only the ultimate male and female of compassion and wisdom; hence one turn of benefit is discussed for this land. As for people of expedient means, although faculties are sharp or dull and teachings are divided into gradual and sudden, they are all Mahāyāna, jointly seeking Buddha-wisdom; this land looks only toward real reward for benefit, seeking only the partially real male and female of compassion and wisdom; therefore, discussing benefit, it is also only one turn. Second, below "Furthermore", making a three-fold differentiated evaluation, in three: first, clarifying the concentration and distraction of humans and devas, in two: first, clarifying the virtue of wholesome dhyāna. The four heavens residing in empty space also cultivate concentration as their cause, but because the distracted mind is strong, they are only named male. By analogy with this, the four formless realms, because concentration is strong, should be said to be solely female. The various limbs of the four dhyānas, being paired with concentration and wisdom, are named male and female; obtained simultaneously, it is called one-pointedness of mind. Second, below "From the three", rejecting the absence of the function of leaving [samsara]. Although the merits of the three realms are called concentration and wisdom, they all taste attachment or are mixed with wrong views, wholly belonging to the contaminated; therefore the male and female lack the function of stirring and emerging. Second, below "From the two", clarifying the wisdom and severance of the Tripiṭaka and shared teachings, in two: first, clarifying the virtue of the uncontaminated. Second, below "From the two", clarifying the fault of lacking the Middle Way. Since the *Great Sūtra* calls those who see the Buddha-nature heroes (puruṣa), those who do not see the nature are all called women. The uncontaminated concentrations cannot give rise to the wisdom of the Middle Way; therefore they are like barren women. The two vehicles' one-sided emptiness is called having more concentration; the bodhisattva's one-sided provisionality is called having more wisdom. Neither of these [forms of] concentration and wisdom can see the nature of the three virtues of tranquil illumination and equality. Before the Nirvāṇa [assembly], how could Bodhisattva Kāśyapa be an outsider called one with wrong views? Because he had not yet emerged from the two extremes, viewed from the Middle, it is called wrong. Third, below "Only there are", clarifying the stages and abodes of the distinct and perfect teachings. Although the cultivated causes differ, the realized path is identical; these are the conditioned and revealing virtues of the nature, manifested as the concentration and wisdom within the fruition. Second, below "Therefore we know", refuting others' narrowness.