觀無量壽佛經疏妙宗鈔 2.2

Third, the Stage of Contemplation and Action. The contemplation method here differs from ordinary seated meditation and the like that directly contemplates the mind-nature; therefore, one relies upon another Buddha as the cognitive object. Yet this is the Mahāyāna [understanding] that knows the mind creates the Buddha and the Buddha is precisely the mind; before one's contemplation is achieved, one is stirred by sense objects. From initially hearing perfectly the wondrous object of contemplating the Buddha up to recognizing one's successive stages and diligently practicing the five repentances, if one has not yet aroused the grades [of contemplation and action], such practitioners all belong to the Stage of Names and Words; thus one knows that the Stage of Names and Words is very long. Now, it is explained that facing sense objects immediately constitutes the contemplation of the Buddha, and the mind of awareness and knowing in each thought within it is called 'contemplating and practicing Buddha.' This itself is divided into two: first, contemplating the wondrous form is precisely the true reality. Because both the major and minor marks are all completely pervasive, this physical body is precisely the true reality. This also has two parts: first, regarding one Buddha. This has two parts: first, showing the initial practice of contemplating marks right within the mind. This is an advancing position within the Stage of Names and Words; they do not merely understand names, because they are able to cultivate contemplation; but because they have not yet entered the grades, they are not those who contemplate the Buddha's marks at the Stage of Contemplation and Action. If one considers the eighty thousand marks and signs in this sūtra, they are not something that can be fastened upon by frail thoughts; therefore, a beginner must first contemplate the setting sun, gradually contemplate the ground, trees, throne, and image, and only after the contemplation has become deeply fixed can one contemplate the superior body. Now, relying on the Pratyutpanna-[samādhi], a beginner first contemplates the thousand-spoke wheel mark, sequentially imagining in reverse order up to the uṣṇīṣa, the thirty-two marks, which are the marks of the lower grade. Then starting again from the feet, this can serve as an object for a beginner to bind the mind to, without needing to take the setting sun as an object further. Both the major marks and minor signs are based on the body, and the body is purely golden, hence it is said, 'like a cast golden image.' Although these physical marks arise from mental imagination, they are as if right before one's eyes, hence it is said, 'facing the eyes.' As for 'wondrous form,' it is precisely inconceivable form. Why is this? Because this practitioner has already heard perfectly, knowing that form is mind only and mind is form only. If even what the five sense faculties encounter has mind only as its substance, how could the form produced by thought be outside the mind? This form is not form, nor is it non-form and non-non-form, yet it can illuminate both form and non-form. Since it is free from emotional thoughts, it is called 'wondrous form.' Without the threefold contemplation, wondrous form cannot be seen; without wondrous form, the threefold contemplation cannot be completed. When object and contemplation assist each other without any interval of worldly thoughts, only then can one enter the Stage of Contemplation and Action. Second, from 'opening the eyes' onward, it clarifies that when contemplation is achieved, it accords with nature and is all-pervasive. The wondrous mind creates the marks, and the wondrous marks inspire the mind; thought after thought without pause, the contemplation is achieved and one enters the grades; worldly conditions do not stir it, and the Buddha constantly appears before one. With closed eyes it is clear, with open eyes it is not lost; in brightness one sees the Buddha, in darkness one does not forget; the nature is uninterrupted—how could the Buddha be absent for even an instant? Each ocean of marks adorns the dharmakāya; the marks are the major marks, and the signs are the minor signs; contemplating the major and bringing forth the minor is called 'flowing forth.' Although the kalpa waters are vast, they reach only up to the Second Dhyāna; the Buddha's marks are all-pervasive, according with the dharmadhātu, and are here illustrated by partial analogies to reveal their all-pervasiveness. The eye of the Buddha in contemplation and action is called the 'all-encompassing gaze'; wherever this eye looks, what place is not the Buddha? Question: The Profound Meaning of the Suvarṇaprabhāsa contemplates the three paths to reveal the golden light, and even at the Stage of Resemblance it says that with closed eyes one sees it, but with open eyes one loses it. Now in contemplating the three bodies, the stage is within Contemplation and Action; why is it that whether eyes are open or closed, one sees them in both cases? Answer: That text explains the principle of the inherent golden light, and this principle is only spontaneously seen at the First Abode; hence at the Stage of Resemblance there is still discussion of attainment and loss. Now, this involves phenomenal concentration, relying on that manifest form to contemplate the three bodies; because its manifest marks can be seen by an ordinary mind, even though the three bodies of principle are not yet revealed, this does not prevent the manifest form from uniting first with concentration, thus causing one to see the Buddha's body whether eyes are open or closed. It is like using the threefold contemplation to contemplate the setting sun: before the threefold contemplation is achieved, one can see the sun whether eyes are open or closed. Therefore, although phenomena and noumenon are cultivated simultaneously in a single thought, noumenon is difficult and phenomena are easy; because phenomena are easy, they appear first, and because noumenon is difficult, it is realized later. Therefore, the pratyutpanna-samādhi takes the thirty-two marks as the phenomenal object, and takes the identicalness of emptiness, the provisional, and the middle as the noumenal contemplation. Although the object and contemplation are cultivated at the same time, the object must be achieved first; relying on the object, contemplation advances, and depending on contemplation, the object is revealed; advancing further and revealing further, one proceeds from ordinary to sage. Therefore, we know that that text addresses the attainment of the true and non-abiding, speaking of attainment and loss in opening and closing [the eyes] to counter the resemblance [stage's] clinging to the peak and falling. Here, it addresses the manifest form and the attainment of contemplation and action, resulting in seeing it whether eyes are open or closed. If one does not understand the difficulty and ease, the shallowness and depth, of phenomena and noumenon, how could these contradictory texts be reconciled? Second, from 'mindful of one' onward, it equates to all Buddhas. This has two parts: first, regarding one Buddha equating to all Buddhas. In order to accomplish contemplation, conditions must not be dispersed, hence one takes the single Buddha Amida as the object. Although one contemplates a single Buddha, how does this differ from the ten directions? Although illuminating the present, how does it differ from the past and future? This reveals that everything is not separate from Amida; this is truly because Amida is the One of the measureless, and therefore is able to equal the measureless within the One. Second, from 'one body' onward, it explains that all Buddhas share the three dharmas. 'One Buddha equals all those Buddhas' because Buddha after Buddha equally attains the three dharmas: the body is the dharmakāya, wisdom is prajñā, and the ten powers and four fearlessnesses are liberation; they are also the three bodies, three nirvāṇas, and so forth. Stating that body and wisdom are one reveals that among all Buddhas, the dharmakāya and saṃbhogakāya are not distinct, and their adaptive applications are also identical; therefore the powers and fearlessnesses conclude by saying 'it is also thus,' being identical to the oneness of body and wisdom. When bodhisattvas in the causal stage partially destroy fundamental ignorance, they partially share the three dharmas realized by Wondrous Awakening; when ignorance is completely exhausted, they are ultimately identical to the three dharmas of all Buddhas. Since the three dharmas of all Buddhas are non-dual, the three dharmas of Amida are not deficient, and the three dharmas of all Buddhas are not redundant; hence it is said they are 'equal.' Second, from 'mindful of form' onward, it concludes by showing the mindfulness of the three bodies. Form is the nirmāṇakāya, spanning superior and inferior as well as other-enjoyment. Dharma-gates are the saṃbhogakāya, because the collection of various dharma-gates constitutes the body: that is, the eighty-four thousand dhāraṇīs are the hair, the supreme truth is the uṣṇīṣa, the wisdom of aspects is the head, compassion is the eyes, the taintless is the nose, the fourfold eloquence is the mouth, the forty unshared qualities are the teeth, the two wisdoms are the hands, the tathāgatagarbha is the belly, the three samādhis are the waist, concentration and wisdom are the feet, and so forth. Regarding these dharma-gates, if viewed from what is realized, they are called the dharmakāya; here, viewed from that which realizes, they are called the saṃbhogakāya, the self-enjoyment body. True reality is the dharmakāya; it is not devoid of all dharma-gates and various physical marks, but cedes them to that which realizes and that which manifests responses. Now, what is realized and what can manifest responses are simply named true reality; earlier, when discussing the contemplation method, the text merely said the marks and signs are all-pervasive, and the subsequent text then discussed equality regarding the three dharmas. Coming now to the concluding instruction that says one is mindful of the three bodies, one should know that the dharma-gates and true reality are not separate from the physical body: bringing up one is precisely the three, and all three are precisely the one; they are mutually identical by natural law, neither longitudinal nor lateral. Therefore, in this sūtra's ninth contemplation of the Buddha, the sūtra demonstrates the marks and signs, and the commentary names them the true reality. Without knowing the perfect contemplation, how could this name be resolved?

If, in contemplating the Buddha's body, one does not encompass the latter two [bodies], then one is identical to the Hīnayāna and non-Buddhists—how could this pertain to the wondrous doctrine? One must know that this text concludes the preceding contemplation of the forms and marks as all-pervasive, already endowed with the three bodies. Second, from 'constantly operating' onward explains identical to Buddha. A person at the stage of contemplative practice, at all times and in all places, is constantly able to have the threefold contemplation of buddhamanasikāra present before them; hence it says 'there is no time when one is not mindful.' The statement that 'thought after thought is awake' demonstrates the meaning of 'identical to Buddha.' Although it is initial awakening, it is directly identical to original awakening; were it not wholly original awakening, the contemplation could not be called the Middle. One may also theoretically discuss initial and original as being united as one: although this is neither the ultimate union nor the true or semblance union, it may also be considered the union of contemplative practice. Regarding the word 'identical' (ji): the Guangya glosses it as 'to unite' (he). Jingxi said: 'Relying on this gloss, it becomes the joining of two things,' which is still crude with respect to principle. Now, seeking it by its meaning, only when their essence is non-dual is it named 'identical.' Yet the union of initial awakening and original awakening, though called a union, is not the joining of two things; it is precisely Jingxi's meaning of essence being non-dual. Truly because the essence of initial and original awakening is one, we know that the six identities can be named the six unions. The identity in principle is the union of the awakening of reverse cultivation with original awakening, while the [remaining] five are all the union of aligned awakening with original awakening; the six unions are none other than non-dual in essence. Jingxi also sometimes used the word 'union' to clarify the non-dual essence; hence the Gate of Non-Duality states: 'Furthermore, it is due to the union as one of the conditioned and the disclosing [causes] with the nature that one can subsequently make various provisions in accordance with the nature.' The conditioned and disclosing [causes] are the initial; how could the nature not be the original? Cultivation and nature being one in essence is again called 'union.' Fourth, identity in semblance. Now, since 'Buddha' is explained here, it resembles original awakening. This is truly because the effort of initial awakening at this stage still only suppresses ignorance and has not broken it at all; not being true original awakening, it can only be named 'Buddha identical in semblance.' If, at the forty-one stages, ignorance is broken part by part, then each part is true original awakening, named 'partially true Buddha.' Arriving at the stage of the ultimate fruit, ignorance having been exhausted and original awakening fully manifested, it can therefore be named 'ultimately being Buddha.' This is ultimate original awakening, also ultimate initial awakening, also the ultimate union as one of initial and original, and also the ultimate forgetting of both initial and original. By analogy with the preceding five identities, each possesses these four meanings. Question: In the five [stages] from names-and-words onwards, contrasting initial against original to discuss union and forgetting, the four meanings are somewhat plausible. But in the first one alone, identity in principle, since it is entirely within delusion, how could there be initial awakening and these two meanings? Answer: Although the principle is entirely deluded, it nonetheless contains the three causes and five Buddha-natures; are the two natures of the conditioned and the disclosing not inherently present? The initial awakening of the causal cultivation, as well as the two kinds of Buddha-nature of the fruit and the fruit-of-the-fruit—are these not the ultimate initial awakening within the principle? If the principle did not contain them, these [aspects of] initial awakening would have to be cultivated separately across the five [stages] such as names-and-words, so how could one say that 'cultivation is entirely within the nature'? There would merely be the name of 'identity' without the meaning of 'identity,' and were it not for the mountain teaching's perfect stages, it would be asserted in vain. Now, corresponding to the four meanings within the stage of semblance, the text is divided into two parts: first, marking and explaining; second: first, clarifying 'identical to Buddha' in terms of the three bodies. At the previous stage of contemplative practice, one constantly used the threefold contemplation to be mindful of the Buddha's three bodies; although the contemplation and awakening were accomplished, semblance awakening had not yet arisen, and one applied effort unceasingly. Now, the three bodies of original awakening arise in semblance, corresponding in semblance to the threefold contemplation of initial awakening; this correspondence is the meaning of 'union'—uniting without forgetting, it is not wondrous awakening. Question: With respect to the one original awakening, in terms of what essential meaning are the three bodies displayed to make them visible to people? Answer: All phenomena of original awakening are identical to emptiness, conventionality, and the Middle: awakening to phenomena as conventional is the body of marks and minor characteristics; awakening to phenomena as empty is the body of Dharma gates; awakening to phenomena as the Middle is the body of the true mark. Discussed in this manner, its meaning is readily apparent. Furthermore, speaking in terms of quiescence and illumination with respect to the one awakening: illuminating yet constantly quiescent, with unfettered supernatural powers, is the body of marks and minor characteristics; quiescent yet constantly illuminating, with pure wisdom, is the body of Dharma gates; neither quiescent nor illuminating, yet quiescent and illuminating, is the body of the true mark. These two triads are neither vertical nor horizontal, and are inconceivable. That is, quiescent awakening, illuminating awakening, and the awakening of dual negation and illumination—the complete original constituting the initial—this is precisely the meaning of correspondence and of forgetting both. At this stage, the three bodies make clear the meaning of 'identical to Buddha'; therefore, the text does not specifically speak of 'awakening' to show identity to Buddha. Second, from 'semblance' onward explains semblance in terms of four analogies. The practitioner's original awakening—quiescent, illuminating, and dual—arises in semblance, constituting the three kinds of awakening of the stage of semblance. This awakening resembles the true, like brass [resembling gold] or a melon [resembling a gourd]. Comparing [brass] to gold and comparing [a melon] to a gourd, these two things illustrate initial resembling original. Like feeling the warmth before reaching fire, or seeing the flat appearance in advance when traveling near the ocean, these two events illustrate semblance approaching partial truth. The first two discuss semblance in terms of the Dharma; the latter two discuss semblance in terms of the stage. Second, from 'the nature of water' onward is the exhortation to realize [it], which has two parts: first, exhortation in terms of phenomena. Original awakening is cool and refreshing, like cold water; when semblance awakening drinks it, it knows the cessation of feverish affliction. A person of names-and-words is like one who is feverishly thirsty; only by using the effort of the threefold contemplation to dig the ground of ignorance can they obtain the cool, refreshing water of truth and semblance. Merely hearing of the water without applying contemplative effort, and lacking the implements of phenomenal practice to fetch water, they remain thirsty to the end, reaching an extreme fever. Second, from 'briefly cite' onward quotes texts to verify the characteristics of the merits of semblance correspondence. Like the purification of the six sense faculties in the Lotus [Sūtra], although the text is somewhat extensive, its characteristics are obvious and easy for practitioners to know, hence called essential. The six faculties equally possess five kinds of semblance manifestations, namely the fleshly eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye; the fleshly ear, heavenly ear, wisdom, Dharma, and Buddha ears; and likewise up to the mind faculty having five marks. These six times five are precisely the three correspondences: the fleshly, heavenly, and Dharma six correspond in semblance to the body of marks and minor characteristics; the wisdom six and Buddha six correspond in semblance to the Dharma gate and true mark [bodies]. Because the five eyes and so forth arise in semblance without fixed sequence, they can correspond to the perfect three bodies. If a practitioner can contemplate the Buddha's six faculties and three virtues by means of the threefold contemplation, they will soon correspond. Fifth, partial realization as identity: contemplating the Buddha via the mind and relying on objects to reveal the nature, although semblance is attained, it still belongs to conditioned cultivation. Now, one personally realizes it; this belongs to true cultivation, breaking ignorance part by part. In the Awakening of Faith, this is called 'awakening in accordance with one's share.' Quiescence and illumination are mutually interfused, and the true Buddha of original awakening is revealed part by part. Spoken from the perspective of what is revealed, it is called 'partial truth'; spoken from the perspective of the ability to reveal, it is called 'partial realization.' All forty-one stages receive this name. This is divided into two parts: first, clarifying the first abode. Throughout the teachings of the Buddha's lifetime, those that clearly display the perfect stages are only the Awakening of Faith and the Avataṃsaka Sūtra. The sūtra states that the three bodies are attained suddenly at the first abode; the treatise explains that the eight marks can be manifested at the first abode. If this stage did not entail breaking the delusion of ignorance, how could there be such upward convergence and downward response? Therefore we know that the ten dedications merely suppress ignorance, and the first abode could only sever the delusion of views [according to the Separate Teaching].

These sūtras and treatises belong to the gradual teaching and must not be lumped together with bodhisattvas of the sudden cultivation and sudden realization found in the Avataṃsaka and Awakening of Faith. Therefore, in formulating the teaching that explains the Middle Way, we discuss whether it is sequential or non-sequential, distinguishing between the Separate and Perfect [teachings]. Now, relying on that sūtra, we explain partial realization of buddhahood. This text has two parts: first, explaining the identity with buddhahood in terms of the aspiration for awakening, which has two subdivisions: first, explaining the unfolding in terms of the three factors. Regarding the name of the first stage of abiding (prathama-cittotpādikābhūmi), it demonstrates the mark of identity with buddhahood; the stage is named 'arousal of aspiration' (cittotpāda), which means arousing the mind of original awakening. Constantly quiescent and constantly shining, quiescence and illumination are mutually integrated: this is original perfect awakening. Being three while being one, unfolding through non-unfolding, it thus forms the threefold unfolding. To say 'all' throughout means that the dharmadhātu has no exterior and encompasses all phenomena without remainder; the form, mind, environment, and self of buddhas and sentient beings share the same single nature of awakening, whose entire body constitutes the conditioning [cause], whose entire body constitutes the revealing [cause], and whose entire body constitutes the direct [cause]. Because the conditioning cause unfolds, the revealing and direct causes also unfold; because the revealing cause unfolds, the conditioning and direct causes also unfold; because the direct cause unfolds, the conditioning and revealing causes also unfold. Since the three factors are completely interfused, when they unfold, they all unfold together. The unfolding of the conditioning [cause] is called merit, because it can assist and accomplish; the unfolding of the revealing [cause] is called wisdom, because it can contemplate and illuminate; the unfolding of the direct [cause] is called the objective realm, because it is the true nature and is what is revealed. Question: Since the three virtues are originally one single nature of original awakening that is revealed through realization, why do you now say that one is the objective realm that is revealed, while two are called the merit and wisdom that are able to reveal it? If they are what is able to reveal, then the two are cultivated [virtues]; how can they be called the realized three virtues of original awakening? Answer: Only when the principle is like this is it truly inconceivable. Why is this so? Although all three are inherently possessed by the nature, the conditioning and revealing [causes] pertain to cultivation. Although the two pertain to cultivation, they have not just now come into existence. If the two were not cultivation, the three factors would be horizontal; if the two were not of the nature, the three factors would be vertical. Therefore, the Shiqian (Notes on the Profound Meaning), in clarifying that the three dots [of the letter i] are neither vertical nor horizontal, says: 'Although one dot is above, it is not like the verticality of a drop of water. The same is true of the three virtues: although the dharmakāya is fundamentally existent, it is not covered by delusion as in the Separate Teaching. Although two dots are below, it is not like the horizontality of a blazing fire. The same is true of the three virtues: although the two virtues are accomplished through cultivation, it is not like the person of the Separate Teaching for whom the noumenal body inherently possesses them without mutually subsuming them.' (End of quotation.) If I may venture to express its meaning: that the dharmakāya is covered by delusion in the Separate Teaching is precisely because they do not know that the nature of original awakening inherently possesses the virtues of defilement and evil; consequently, defilement and evil are not considered the two virtues. Therefore, the particular delusions and common delusions, the karmic consciousness and phenomenal consciousness, the defilements, bonds, and karma, the three vehicles and six destinies, and the transformational and fragmented [birth-and-death]—all such two phenomena within confusion are not viewed as the two buddha-natures. Since they are not viewed as buddha-nature, they turn into delusions that definitely exist and are able to obscure; therefore, there is only the dharmakāya of original awakening. Following defiled conditions, it produces all the aforementioned phenomena within confusion; hence it is called 'covered by delusion.' One should know that the meaning of 'covered' here is not like mud covering an inanimate rock; rather, it covers the principle of the buddha-nature of the sole Middle. It is like an intrinsically good person who inherently has no ability to do any evil deeds, but being coerced by an evil person is forced to commit various evils; thus it is said that the good person is covered by evil. They must then employ the nature of awakening that has conformed to defilement to separately contemplate the true truth and the conventional middle, sequentially and separately cultivating the two causes—the conditioning and revealing of emptiness and conventionality, or the conditioning and revealing of the middle and extremes—either conditioning first and revealing second, or revealing first and conditioning second, sequentially overturning and destroying all confused phenomena to reveal the nature of original awakening of the dharmakāya. Hence, covering the principle results in the vertical meaning. The person of the Perfect [Teaching] is not like this. Because they know that original awakening inherently possesses the nature of defilement and evil, and that the cultivation of defilement and evil is itself identical to the two buddha-natures, all confused phenomena such as the common and particular delusions, karma, and consciousness right where they are are identical to the conditioning and revealing buddha-natures. How could one buddha-nature further cover another buddha-nature? It is like a noble person who is not a mere utensil, capable of both good and evil: even when participating with evil people in committing various evil deeds, he thereby displays his own capability—what covering could there be? Therefore, identifying with the two confusions to serve as conditioning and revealing, one reveals and unfolds the direct [cause]. Because the two virtues of conditioning and revealing are attained through the substance of confusion, in meaning they serve as what is unfolded; being originally cultivated virtues, they furthermore serve as what is able to reveal. Although cultivation and nature are distinguished, because both are inherently possessed, the meaning does not constitute verticality. As for the statement that 'the person of the Separate Teaching has the noumenal body inherently possessing them without mutually subsuming them,' this is also because they do not know that the nature of original awakening inherently possesses the virtues of defilement and evil; unable to arise into defiled and evil cultivation entirely from the nature, this results in the noumenal body horizontally possessing the three factors. When it says 'not mutually subsuming,' it is because their three factors definitely both abide in the nature and are all what is unfolded, just as three men each calling themselves emperors cannot subsume one another. Therefore, by failing to know that among the three factors within the nature two pertain to cultivation, the two end up becoming horizontal. The person of the Perfect [Teaching] is not so: knowing from the outset that original awakening inherently possesses the nature of defilement and evil, they ensure that all defilements and evils within confusion, right where they are, are identical to the conditioning and revealing buddha-natures. Using these two cultivations to reveal the one nature, it is like one sovereign and two ministers: the sovereign subsumes the ministers, and the ministers take refuge in the sovereign. The mutual subsumption of the three virtues is also just like this. Now, because the three factors unfolded at the stage of the first abiding are all inherently possessed by the nature, when they unfold they unfold simultaneously; hence it says 'neither before nor after.' Because among these three factors two are able to reveal and one is what is revealed, cultivation and nature are distinct; hence it says 'nor at the same time.' Being not at the same time, they are not horizontal; being neither before nor after, they are not vertical. Unfolding inconceivably as neither vertical nor horizontal, this is why it is named 'the stage of the initial arousal of the aspiration.' Second, from 'the three wisdoms' downward, it explains buddhahood in terms of the three bodies. Previously, the aspect of complete unfolding was clarified by contrasting the two cultivations of primary and auxiliary with the nature; now, partial realization of buddhahood is discussed in terms of the two cultivations of reward and response contrasted with the single nature of the Dharma, wherein reward-wisdom realizes the Dharma and gives rise to response. From wisdom realizing the Dharma, and from the Dharma giving rise to response, they are not at the same time; yet the three bodies are attained suddenly, so they are not before and after. Neither vertical nor horizontal is seen again here. Originating from initial perfect cultivation of the threefold contemplation in a single mind, now the three wisdoms are attained completely in a single mind, and precisely with this wisdom one realizes the dharmakāya. The nature of wisdom is identical to form; the three and the one are interfused in essence: this is called the wondrous form body. This body is serene and quiescent like a mirror without sentience; when forms face it, images arise, without the slightest disparity even as small as a hair or mountain: this is called 'responding to all.' The substance of the three bodies and three virtues is free from verticality and horizontality; being first brought to light now, it is called 'opening the secret treasury.' Entering the prajñā of the principle is called 'abiding in this abiding of non-abiding, abiding within the secret treasury.' Second, from 'with universal' downward, it explains the Buddha's function in terms of benefiting beings, which has two subdivisions: first, an overall demonstration of the three wheels. The physical form is the wheel of the body; the single voice is the wheel of the mouth; equal gratification is the wheel of the mind. The body is named the wheel of supernatural powers, the mouth is named the wheel of the correct teaching, and the mind is named the wheel of discerning minds, which is the wondrously observing wisdom (pratyavekṣā-jñāna). 'Wheel' has the meaning of turning, and also the ability to crush: turning the Dharma realized in one's own mind into the minds of others, it is able to crush all their karma and delusion. The responses of these three actions possess the marks of the ten realms, all of which are the Buddha's functions partially attained at the first abiding. Second, from 'should through' downward, it individually demonstrates the ten realms. The above clarified that the various three actions that can be used do not go beyond the ten realms; now they are distinguished. First it clarifies the three [actions] of the Buddha to infer the nine realms.

The Buddha responds across the three lands; here we discuss only the [land of] common residence. Since transformation has a beginning and an end, it must manifest the eight aspects [of the Buddha's life]. What is seen by those of great capacity—the eight aspects—is inconceivable. If responding to the Hīnayāna, all eight aspects are inferior. The Great [Vehicle] manifests appearing and disappearing like waves upon water; in the full dharmadhātu-body, all eight are supreme and wondrous. In the Hīnayāna, arising and perishing is impermanent in substance, like fire burning firewood, ultimately reducing to ashes and extinction. Therefore, although the two sets of eight aspects are undivided, they are distinguished, their superiority and inferiority appearing vividly. All these are the models of those who have attained the fruit, called the Buddha's deportment. That the first abodement can enact them is termed 'possessing': deportment belongs to body, voice belongs to speech, and expedients belong to mind. For those who should be saved by a buddha-realm, he immediately manifests the marks of these three wheels. The mark of a buddha is exceedingly high, yet he can still trace-manifest it; taking buddhahood as the standard for the [other] nine [realms], manifesting them is not difficult. Having manifested the nine realms, each possessing the three karmas, it is not merely manifesting the ten realms directly: in each single body he further manifests the ten realms layers upon layers without end, because he has attained the samādhi of universally manifesting all bodies. Second, from 'the first abodement' downward, he analogizes the subsequent stages. The first abodement begins by breaking one grade of fundamental ignorance, partially realizes the three bodies, and manifests forms across the ten realms; its marks are already like this. How much more so the second and third abodements, how much more so the tenth abodement, the [ten] practices, the [ten] dedications, the accession to the [ten] bhūmis, up to equal awakening! As their breaking of delusion grows deeper and their virtuous functions grow vaster, could mind or mouth ever conceive or express it? It is precisely because in stage after stage initial awakening and original awakening are united as one and both forgotten that the substance and function become so lofty and vast like this. Six: ultimate identity. None among all dharmas is not a buddha; one is ignorant only because of delusion. Therefore, the perfect and real teaching does not accord with deluded feelings, but directly reveals that all are buddhadharmas, worldly characteristics are eternal, and sentient beings are buddhas. Those who do not receive the teaching possess it only in principle, being entirely unaware that they are [buddhas]. If one hears this teaching, one knows it in name. If one enters the five grades, one knows it in contemplation. Those who enter the ten faiths know it in resemblance. The forty-one stages know it in partial reality. Now, ascending to the ultimate fruit, one ultimately realizes and knows that all dharmas are buddhadharmas. This naturally divides into two: first, straightforwardly explaining according to stage. Equal awakening is already called the Bodhisattva of the Stage of Fulfilling Expedients. In the ultimate stage, the path of initial awakening is exhausted, and the principle of original awakening reaches its peak; since original and initial are both obliterated, there is nothing by which to name it, and it is forcefully termed wondrous awakening. The forty-two letters of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: each letter mutually possesses the merits of all letters. Mount Nanyue used them to correspond to the forty-two stages in the perfect and sudden teaching: the letter *a* for the first abodement, the middle forty letters corresponding through to equal awakening, and the final letter *ṭha* corresponding to wondrous awakening. Although each and every stage can universally possess the merits of all stages, it is a partial possession. Now, this ultimate stage ultimately possesses the merits of all stages. Therefore, he cites the Lotus Sūtra: 'Only I, Śākya, together with all buddhas, can exhaustively penetrate the provisional of all dharmas and the real of the real mark.' Reaching the bottom of fundamental ignorance and arriving at the limit of all dharmas is called 'limit wisdom'—the inconceivable provisional wisdom. Now it has reached the ultimate, and is thus called 'fulfilled.' In all kinds of dharmas, realizing the original perfect awakening is the inconceivable real wisdom. This awakening being supremely fulfilled is called 'sudden and perfect.' Further, using the seventh epithet, 'Unsurpassed Knight,' he reveals the culmination of wisdom and severance. One who has delusions to sever is called a 'surpassed knight,' which is the stage of equal awakening. One who has no delusions to sever is called the 'Unsurpassed Knight,' which is wondrous awakening. When the virtue of severance is ultimate, it is called Great Nirvāṇa. If there is one who surpasses him, he is called a 'surpassed knight,' which is also equal awakening. If none surpasses him, he is called the 'Unsurpassed Knight,' which is wondrous awakening. When the virtue of wisdom is ultimate, it is called Great Bodhi. Second, praising through metaphor. He uses the metaphor of the beloved moon from the Mahāparinirvāṇa-sūtra: the moon of the fifteen days corresponds to the forty-two stages of perfect cause and fruit, in all of which the light of wisdom increases and the darkness of delusion diminishes and ceases. Thus, the first three days correspond to the thirty stages of the abodements, practices, and dedications; from the fourth day to the thirteenth day corresponds to the stages of the ten bhūmis; the fourteenth day corresponds to equal awakening; and the fifteenth day corresponds to the stage of wondrous awakening. This combines the preceding thirty and expands the subsequent ten bhūmis. Like the thirty-three heavens partaking together of amṛta corresponding to the forty-two stages all realizing the eternal principle: expanding the preceding thirty stages to correspond to thirty heavens, and combining the subsequent ten bhūmis to correspond to one heaven, equal awakening corresponding to one, and the ultimate stage of wondrous awakening next corresponding to Śakra's heaven. If the forty-two letters, each letter mutually possessing forty-one letters, correspond to the forty-two stages of perfect realization, stage by stage mutually subsuming, then both the preceding and the subsequent are expanded. If opening, displaying, awakening to, and entering the Buddha's vision and knowledge correspond to the forty stages of the perfect true cause, both the preceding and the subsequent are combined. Now, as the moonlight of the fifteenth day is already full, the virtue of wisdom is complete; as no darkness is not exhausted, the virtue of severance is supreme. Thus the Great Master said: 'This increase and decrease occurs day by day; this wisdom and severance occurs stage by stage.' Therefore, he does not additionally use the decreasing defiled light of the latter fifteen days. Furthermore, the host of stars corresponds to the various causal practitioners, while the moon analogizes the fruit Buddha. The words 'most supreme' and so on are all praises of the ultimate Buddha. Second, from 'the Buddha has' downward, he clarifies that it is difficult to express by drawing an analogy with the various epithets. All the names of the perfectly ultimate fruit are, each and every one, not in vain, but ultimately accomplished, because what they designate is entirely the true ultimate. Looking back at the true cause, it still carries provisional designations, because falsity is not yet exhausted. For the seven kinds of expedients and all ordinary worldlings, all are empty names, possessing not a single real meaning. Thus the Great Sūtra says: 'Conventional truth has only names without real meaning; ultimate truth has names and has real meaning,' because the Buddha is the ultimate supreme truth. Moreover, one should also know that there is no separate dharma called the ultimate supreme truth. Vairocana pervades all places; all dharmas are buddhadharmas. Thus, worldly and transworldly, the two kinds of death and the five entrenchments, down to pretas, wriggling worms and tiny flying insects, the five deeds of immediate retribution, whether cause or fruit, are none other than the perfectly ultimate supreme truth. Therefore, these various names are all real and not in vain, all being alternative names for the ultimate Buddha. Hence it is said that 'the Buddha has immeasurable virtues and should have immeasurable names.' Here, he raises only the single name 'Buddha' to represent them. Therefore, when the Mahāyāna scriptures explain the Buddha's epithets, whether adding or subtracting, all are the four siddhāntas responding to the capacities of beings. Now, among the ten general epithets, he raises the ninth, 'Buddha.' The Vimalakīrti-nirdeśa-sūtra says: 'The meanings of these three phrases—Samyaksaṃbuddha, Tathāgata, and Buddha—even if sentient beings of the great chiliocosm were all like Ānanda, foremost in hearing much, could not be exhaustively received in the lifespan of a kalpa; according to what is appropriate and joyous, these three names are raised to illustrate the many by means of the few, their virtues being infinite.'