涅槃玄義發源機要 3

English (machine translation) 3

Language: English

3.2 — 9 parts

3.1

Narrated by the Song dynasty śramaṇa Shi Zhiyuan of Qiantang

Regarding "the virtues are of three kinds": this explanation of the essence properly takes up the dharmakāya; because the three virtues are mutually interfused, all must be presented. Within these three, each individually possesses three, namely: the three bodies, the three wisdoms, and the three liberations. Opened, they become nine; combined, they become three. Although the three and the nine differ, they identically return to the one essence. If even the one does not exist as one, how could there be nine or three? Yet although there are no nine or three, the nine and three are vividly apparent. The fruit of Buddhahood being so, the cause of sentient beings is also like this; thus one realizes that essence, principle, and function mutually generate one another, being nothing other than our single thought-moment. If one understands this purport, what precedes and follows will be easy to illuminate. From "The dharmakāya..." down explains the characteristics of the three virtues. That each virtue individually possesses three can be seen in the text. In explaining the dharmakāya it says: "Not matter is the sambhogakāya; that it is matter is called the nirmāṇakāya; double negation is called the dharmakāya. Due to the mutual interfusion of the three bodies, it is termed the true, good, and wondrous form." From "Furthermore, true..." down, it is explained in terms of the three contemplations: by cultivating the three contemplations as cause, one realizes the three bodies as fruit. Regarding "exemplifying all dharmas": one should also speak of the true, good, and wondrous mind, the true, good, and wondrous skandhas, dhātus, āyatanas, and so forth, down to the fine division of faculties and dusts, and the complete range of ordinary beings and sages—to all of these the three words 'true, good, and wondrous' may be appended, in order to clarify that all dharmas identically return to the three truths. Furthermore, "exemplifying all dharmas" means using the three words 'true, good, and wondrous' to encompass all triadic dharmas. Regarding "the store of the dharmakāya, etc.": because it contains the three it is called a store, and it fully possesses permanence and the like. From "termed virtue" down is, secondly, the conclusion; the same applies to what is called the virtue of the store. Secondly, as for prajñā speaking of the 'knowledge of all modes', the *Dàzhìdù lùn* states: "The single characteristic of quiescence, and the characteristics of diverse courses of practice and categories, are all known; this is called the knowledge of all modes." The quiescence of the single characteristic is the Middle Way's double cessation; knowing all diverse kinds is the Middle Way's double illumination; one should know that the perfect interfusion of the three wisdoms is called the knowledge of all modes. Therefore, the conclusion below states: "The three wisdoms are attained in a single mind"—illuminating the middle is the knowledge of all modes, illuminating the ultimate is the knowledge of all, and illuminating the conventional is the knowledge of the paths. Thirdly, regarding liberation: "sovereign liberation, etc."—sovereign is skillful liberation; liberation is liberation through real wisdom; its nature being vast is liberation through the real mark. From "Without fetters..." down sequentially explains the meaning of the three liberations. "Realizing that fetters are liberation": this means complete realization. That is, real wisdom realizes that the fetters of binding karma are themselves liberation. This explains the two words 'liberation' above. Subduing sentient beings with unhindered sovereignty is skillful liberation; this explains the two words 'sovereign' above. Causing those sentient beings to be free from the suffering of the two deaths is called 'being without sores or warts'. The three citations are all words from the explanation of the hundred phrases of liberation in the sūtra below. Regarding "encompassing all dharmas and encompassing all persons": the real dharmas and conventional persons of the ten realms are both within a single thought-moment, which is just the three virtues. Regarding "all enter into the middle": I enter completely, while the disciples enter partially. Regarding "the remaining meanings are also clear": this refers to the other four chapters. Regarding "worldly people explaining the truths, etc.": the commentary below says, "Ancient masters sometimes took the sphere as the four truths, or took wisdom as the four truths," meaning that ordinary persons lack wisdom and possess only the sphere. Therefore the sūtra states: "There is suffering, but no truth." Or it is said: "Suffering, accumulation, cessation, and path all speak of wisdom in relation to the sphere." Wisdom is itself the truth: the sphere can give rise to wisdom, causing wisdom to have nothing possessed; wisdom can illuminate the sphere, understanding that the sphere is fundamentally non-existent. Because sphere and wisdom mutually constitute one another, they are called the four truths. The commentary below lacks an explanation of the meaning of truth in terms of the teaching; it should be said that verbal teachings explaining and discerning clearly is the meaning of verified truth. The sūtra states: "The mind delights in speaking the true truth"—speaking is the teaching. Each attains one perspective, so it is said that it is not without this meaning. Now, in explaining truth by means of principle, this adopts the meaning of Xinghuang. Therefore the commentary below states: "Xinghuang said that truth is simply Buddha-nature and nirvāṇa: it is neither sphere nor wisdom, neither with outflows nor without outflows, neither cause nor fruit, neither mundane nor supramundane; hence it is called noble truth." This is an explanation in terms of principle. However, if now, based on the single principle, there are differences of four kinds of four truths according to capacity, then what Xinghuang explained was not yet fully consummate. "When principle is correct, the sphere is correct": because the sphere is phenomenal events, and phenomenal events fundamentally rely on principle, the sphere is correct. "That is, both wisdom and teaching are correct": because wisdom arises based on the sphere, and teaching is spoken based on wisdom. From "By means of principle..." down: principle is the root of sphere, wisdom, and teaching; presenting the root encompasses the branches, so explaining the meaning of truth by means of principle is truly fitting. "That which can generate generating that which is generated": the cause of habituation brings about the fruit of suffering. "That which is generated in turn generating that which can generate": upon the fruit of suffering, the cause of accumulation is aroused again, and cause again brings about fruit; hence it is said that suffering and accumulation revolve. "The path is called that which can destroy": morality, concentration, and wisdom can remedy suffering and accumulation. "Cessation is that which is destroyed": the place where suffering and accumulation are exhausted is called the truth of cessation. "Alternating arising and extinguishing": when that which can destroy arises, that which is destroyed is extinguished—this is the sage; when that which is destroyed arises, that which can destroy is extinguished—this is the ordinary person. From "Oppression..." down, it corresponds in sequence to the four truths. Regarding "as in the sūtra": this refers to the explanation in the 'Chapter on the Four Truths' and the explanation of the wisdom of the four truths in the 'Chapter on Noble Practice'; the three citations below both end by saying 'as in the sūtra', all pointing to these two chapters. "Possessing immeasurable characteristics": this is because the four truths are clarified in terms of the ten realms. Understanding suffering as without suffering: skandhas and āyatanas are all suchness, so there is no suffering to be abandoned; afflictions are themselves bodhi, so there is no accumulation to be severed; extremes and deviancies are all correct in the Middle Way, so there is no path to be cultivated; saṃsāra is itself nirvāṇa, so there is no cessation to be realized. Hence it says down to 'understanding cessation as without cessation', all being the single mind's three truths; hence it says 'and yet it possesses reality'. The cause of suffering is accumulation, the exhaustion of suffering is cessation, and the counterpart to suffering is the path. "Within the one there are the immeasurable, etc.": the one is the one real four truths; the immeasurable is the three kinds of four truths. Regarding taking what is remedied by the path-truth as its function: where suffering and accumulation are extinguished, the meaning of function is manifested. From "Tamer..." down: this is Kāśyapa asking, "Why do the tamers delight in their minds to speak the true truth?" Therefore the Buddha answered him with the 'Chapter on the Four Truths'. Regarding "simply being one without difference": earlier, truth was explained in terms of principle, and the marvel lies precisely here. Regarding "one chapter is omitted here": this is not the main text, but in an ancient manuscript the single meaning of 'non-arising non-arising' was missing; later collators wrote slips upon the scroll or noted it outside the borders, and copyists did not understand and rashly inserted it into the text. Also, originally below 'thus' in the commentary there were two characters written in white with heavy dots; this was also a case where the two characters 'thus' should have been repeated in the text, but the commentary manuscript lacked them, so a collator flagged it. Now, below the character 'thus' there are heavy dots, and copyists, not understanding, also wrote them into the text. 'A parrot learning speech'—this saying is indeed verified!

3.2.2

Now, if one wishes to illustrate this meaning of neither-arising-nor-arising through analogy, it is as in [the chapter on the Bodhisattva] Guṇarājakumāra where the four phrases are explained: namely, arising-arising, arising-non-arising, non-arising-arising, and non-arising-non-arising. Arising-arising is the saṃsāra of ignorance; arising-non-arising is liberation as the virtue of severance; non-arising-arising is prajñā as the virtue of wisdom; and non-arising-non-arising is the dharmakāya as the principle-substance. Moreover, these four phrases are four while being one, and one while being four. To make them easy to understand: generally pronouncing the four phrases is the title; neither-arising-nor-arising is the substance; non-arising-arising is the primary theme; arising-non-arising is the function; and expounding them in this way is the teaching. Not only is the meaning of the sūtra's substance clarified, but the other meanings are also illuminated. Regarding the five kinds of nature: the primary-cause [nature] pertains to principle, while the remaining four pertain to phenomenal facts. Because it pertains to principle, although it is neither cause nor effect, its substance pervades cause and effect. The object of cause and condition from which wisdom arises is already a cause; and viewed in relation to the effect, wisdom is again a cause. Therefore, it is called cause-cause. As for the nature of effect-effect: the wisdom-virtue of bodhi is already an effect, and furthermore one attains the effect of nirvāṇa as the virtue of severance; hence it is called effect-effect. The text from "Now, for the time being" onward directly shows this in terms of the five aggregates, because the object consisting of the five aggregates is constantly manifest before us. That is why calming and contemplation initially only contemplates the aggregates, while the nine [other objects], such as the afflictions, are contemplated only when they arise. Now, adopting what is essential and precise, it shows the five natures in terms of the object of the aggregates. The phrase "the reason why... five aggregates" means that "reason why" is akin to meaning and principle. The five aggregates are phenomena, and the Buddha-nature is principle. Phenomena transform from principle, so these phenomena are identical to principle; hence it says "the reason why". The five aggregates are a cause, which further gives rise to the cause that is wisdom; therefore, it is called cause-cause. Question: The five aggregates are an effect; why are they called a cause? Answer: For an ordinary person, an illusory effect is still a cause when viewed in relation to the Buddha. "Increase and completion of wisdom" refers to both partial realization and ultimate [realization] being called the increase and completion of wisdom. "What is extinguished" is ignorance; the locus where ignorance is extinguished is the effect of nirvāṇa. "All other phenomena" refers to the realms, bases, and so forth. That which takes the effect-effect nature as the title is because the sūtra is titled Mahānirvāṇa. That which takes the primary-cause nature as the substance is because the primary nature is the wondrous principle. That which takes the cause-cause nature and effect nature as the primary theme is because cause and effect constitute the primary theme. Question: Since cause and effect are taken as the primary theme, why does it not include the severed effect of nirvāṇa? Answer: In fact, it encompasses it; however, the sūtra's title is established primarily in terms of the effect-effect, and since this meaning is convenient, it is suitable to serve as the title. According to the previous meaning, one might also say that generally encompassing the five natures serves as the title. That which takes the cause-nature as function is because the twelve links of conditioned co-arising are what is refuted; by means of that which is revealed, the meaning of the active function becomes clear. Regarding "the two are identical to the non-two", etc.: "the two" refers to cause and effect, and "the non-two" is the substance of principle. Because phenomena and principle fuse into oneness, they are entirely mutually identical and non-two. Regarding "cannot be made into two": when differentiated by name and phenomenon, the non-dual substance cannot be made into the primary theme of cause and effect; therefore, it says they cannot be made into two. The subsequent lines are to be understood accordingly. The text from "Having established..." onward directly establishes the five chapters in terms of distinguishing names and phenomena. "The throat and collar of cultivation" is like the throat to a body or the collar to a garment; this speaks of what is essential. "Nothing exceeds cause and effect" is because cause embraces the myriad goods, and effect gathers the myriad virtues. "There are briefly three kinds" refers to the three cultivations, the five practices, and the single practice. Because they are indicated and explained in sequence, they are not listed beforehand. Question: The Profound Meaning of the Vimalakīrti-sūtra says, "Nirvāṇa is not without the causes of the five practices, yet the effect is primary and the cause is secondary, taking the effect as the primary theme." Furthermore, the preceding sentence says, "Nothing exceeds cause and effect." Why then does it only cite texts explaining the cause in three kinds to explain the meaning of the primary theme? Answer: Although it cites texts on cause, cause inevitably realizes effect, which agrees with the meaning of the preceding sentence. Conforming to the sūtra and selectively indicating [the effect] agrees with the meaning of the Profound Meaning of the Vimalakīrti-sūtra. Below, under the name of the three cultivations, it says that one can attain the eternal effect, which constitutes the food of nirvāṇa. Among the five practices, it says that having cultivated these practices, one attains the twenty-five samādhis and abides in great nirvāṇa. In the [chapter on] Guṇarājakumāra, one reaches the other shore; in the [chapter on the] Lion's Roar, one abides in great nirvāṇa. In the single practice, there is the Mahāyāna great nirvāṇa. These are all the effects realized. Thus, one knows that the intention in explaining the cause lies in the effect, which is precisely the intention of explaining the primary theme in this sūtra, because this sūtra directly discourses upon that which is realized by the person who has attained the effect. "Rebuking the bhikṣus" refers to rebuking the Hinayāna by means of the Perfect [teaching]. "Revealing neither-permanence-nor-impermanence" is the substance revealed by cause and effect. The "inferior three cultivations" refers to the impermanence that is refuted. Being the "firewood of afflictions" is because the ignorance of the practitioners of the two vehicles remains entirely intact; therefore, the superior three cultivations correspond precisely to abiding in cause and effect. "Food of nirvāṇa" refers to the principle realized; both the partial principle and the ultimate principle are called food. "Four assemblies" refers to the forty true causes. "Sweet and delicious" refers to wisdom being able to realize the principle; hence it is compared to being sweet and delicious. "Stepping and walking upon it" refers to treading upon its substance of nature, thereby cultivating the cause to reach the effect. "Dharma is permanent", etc.: Dharma is the object trodden upon, and Buddha is the wisdom capable of treading. "What is the intention in increasing or decreasing?" Increasing reaches two and three; decreasing reaches two and one. "Setting aside phenomena to accord with principle": the bhikṣus cast aside the Hinayāna practices of phenomena and praised before the Buddha the contemplation of principle of the three cultivations of suffering, impermanence, and non-self taught in the earlier teaching. Therefore, the sūtra says: "Just as among all footprints, the footprint of an elephant is foremost, so too is this notion of impermanence." "Adducing the superior principle to refute the inferior principle": suffering and so forth are the inferior principle, while permanence, bliss, and self are the superior principle. Question: Why speak only of three cultivations? Answer: Emptiness might be confused with the realization of the effect; since the meaning of cultivation is being clarified now, it is temporarily not mentioned. Since increasing and decreasing depend on the capacities [of beings], it could also reach four. The text from "Second..." onward explains the cultivation of the cause in terms of the gradual five practices. "The first refers to morality, concentration, and wisdom" is because, among the five practices, holy practice comes first; hence it says "first". Holy practice does not go beyond these three kinds, so it indicates morality, concentration, and wisdom. The text from "Dwelling at home..." onward explains them in sequence. The first passage is the holy practice of morality; this is what the sūtra describes as: "Dwelling at home is displeasing, like a prison; leaving home is spacious and open, like empty space." When the text mentions "brahmacarya", it does not refer to the brahmacarya of the four immeasurables; rather, it refers to leaving home as brahmacarya, because one abandons the defilements of home life. This explains the holy practice of morality. The text from "From the head..." onward clarifies the holy practice of concentration; this is precisely the meditation of special excellence. Although the citation is brief, it includes both cultivation and realization: from the head to the feet is cultivation. The text from "There are only..." onward is realization. Realizing this special excellence, the storehouse of the body opens up, and one sees fully the thirty-six components of one's own body. The text from "Observing..." onward clarifies the holy practice of wisdom. There are four kinds of wisdom practices: first, observing the eight sufferings, etc., as arising and perishing; next, non-arising; next, immeasurable; and next, non-action, as can be seen in the text. "As in the sūtra" points to the eleventh fascicle.

3.2.3

"Attaining the twenty-five samādhis" refers to the fruit of wisdom-practice, which is perfected through wisdom-practice. That is to say, on the ground of fearlessness one attains the twenty-five samādhis to benefit sentient beings according to their capacities. "Fractionally realizing the three virtues is called abiding in nirvāṇa; how much more so..." and so forth presents the fractional fruit to illustrate by comparison the ultimate fruit. "From the shallow to the deep" means that the causes are shallow and the fruits are deep. From "revealing the neither..." downward, the principle of the double negation is revealed by means of the phenomenal affairs of cause and effect. From "Virtue King" downward, the five practices are explained in terms of cultivating the ten virtues and clarifying realization; thus that chapter states: "When a bodhisattva cultivates the Great Parinirvāṇa, they realize ten merits." However, the five practices pertain generally to realization, and the ten virtues pertain generally to cultivation; setting aside the secondary and taking the primary is how the two are distinguished, as discussed in detail in the Shu ji (Commentary Notes). "The four elements are like a chest": the great [elements] are like venomous snakes, and the body is like a hamper or chest; the four great [elements] form the body, like snakes inside a chest. "The five aggregates are like murderers": this is what the sūtra calls "five caṇḍālas following behind with drawn swords"; the text of the sūtra is very extensive. "Cutting off the flow": "flow" is a metaphor for the afflictions and saṃsāra; from the cause it is called the river of afflictions, and from the fruit it is called the river of saṃsāra. In the sūtra there are altogether six rivers, namely, afflictions, saṃsāra, seeking the good, unwholesome karma, Buddha-nature, and nirvāṇa. From "initially from..." downward, in the twenty-fifth fascicle there are ten items: first, having few desires; second, contentment; third, solitude; fourth, energetic striving; fifth, right mindfulness; sixth, right concentration; seventh, right wisdom; eighth, liberation; ninth, praising liberation; and tenth, transforming sentient beings through nirvāṇa. Here the first two and the tenth are cited, while the intermediate ones are omitted, which is why it says "and so forth." From "Further, good..." downward, the passage is found in the twenty-ninth [fascicle]. There it states: "If one sees precepts, the marks of precepts, the causes of precepts, the fruits of precepts, the superiority of precepts, the inferiority of precepts, the accumulation of precepts, the oneness of precepts, the duality of precepts, these precepts, those precepts, the cessation of precepts, the equality of precepts, the cultivation of precepts, the cultivator, and the pāramitā of precepts—if anyone holds such views, this is called not cultivating precepts." Explanation: Seeing the essence of precepts preventing wrongdoing is the mark of precepts; at the time of cultivation it is called the cause, and at the time of completion it is called the fruit; the noble is superior and the ordinary is inferior; multiple precepts are called an accumulation; general is oneness and specific is duality; self is "this" and other is "that"; quenching faults is cessation; and the remaining good qualities are equality. Cultivating the above seven approaches is called the cultivation of precepts. The one who cultivates is the person; when precepts can reach the fruit, they are called pāramitā. Viewing such marks is called not cultivating precepts. The present text directly reveals the marks of cultivation, which is why it speaks of "not seeing" and so forth. "Concentration and wisdom are also like this" means that concentration, the marks of concentration, the causes of concentration, the fruits of concentration, and so on, are explained by analogy with the precepts. "Examining the beginning and concluding with the end": the beginning is the cause, and the end is the fruit. "What is not carried along, and what is not overcome?": the great cause and great fruit encompass everything; hence the cause carries along the myriad good deeds, and the fruit overcomes with myriad virtues, cause and effect fusing completely so that the phenomenal is precisely the principle. From "all..." downward, the perfect cause and perfect fruit universally fusing with everything is called the unobstructed person, and the nondifference of sentient beings and Buddhas is called the single path; cultivating and realizing in this way can bring one out of the two kinds of death. "Either cultivating the ten perceptions up to knowing desire": all of these are found in the thirty-fourth fascicle. The sūtra states: "If a bodhisattva or the four assemblies can cultivate the ten perceptions, one should know that this person will attain nirvāṇa. The first is the perception of impermanence, up to the tenth, the perception of non-attachment." Regarding "knowing roots and knowing desire," the sūtra states: "When a bodhisattva, concerning the thirty-seven factors, knows their roots, knows their causes, knows their inclusion, knows their increase, knows their master, knows their guidance, knows their superiority, knows their reality, and knows their culmination, they are entitled to be called one of pure celibate conduct (brahmacarya)." It also states: "The root of the thirty-seven factors is the cause of desire, called contact with clarity, and so forth." Therefore it now says "knowing roots and knowing desire." "Receiving the small and receiving the shared": "small" refers to the Tripiṭaka [teaching]; through the perfect and eternal Dharma, it receives and guides the three vehicles of the two teachings. This speaks of the common path of reception and guidance, which is why it says "receiving the small." If one clarifies the three receptions, it does not apply to the six-perfection bodhisattvas or to the two vehicles of the two teachings, as explained in detail in the Shu ji. "Entering the sudden from the gradual": because the stages before the bhūmis are gradual, and ascending to the bhūmis is sudden. From "The text states..." downward, the chapter of Kāśyapa is cited to prove the separate meaning. "When the foundation is established, the Way arises": when the foundation of nirvāṇa is established, the Way of the various practices arises. As for nirvāṇa, is it not truly the foundation of practice? From "like without..." downward: like lacking the main cord, the meshes of the net will not be properly aligned. The cord and the hide are metaphors for nirvāṇa; the fur and meshes are metaphors for the various practices. Mi means "none." "The essential lies in the eternal": although the three practices—destroying the partial, the gradual, and the perfectly fused—are different, there is no difference in the eternal fruit; hence the preceding text stated: "Although the three are different, all take the eternal as the source." "Practice coalesces in the eternal": practice is the cause, and the eternal is the fruit. From "able to reveal..." downward is the principle revealed upon the fruit. This is the previous meaning of the primary source. Hence one knows that the primary source pertains to principle, the essential source pertains to wisdom, and the auxiliary source pertains to practice; by examining the text with this in mind, there is no meaning that will not be understood. The "seven luminaries" refer to the sun, moon, and five planets. As for the "Northern Pole Star," the Jingzhou xingzhan states: "The Northern Pole Star is also named Heavenly Gate and also named North Pole. The North Pole is the celestial throne of the Purple Palace." The Analects says: "One who governs by virtue is like the Northern Pole Star, which remains in its place while all the stars salute it." From "like the myriad..." downward, the Shangshu says: "The Yangzi and Han rivers pay homage to the sea." The seven luminaries and myriad rivers are metaphors for practice; the Northern Pole Star and the eastern sea are metaphors for wisdom. From "or a person..." downward: person, principle, teaching, and practice can all provide auxiliary support, causing the fractional-true and ultimate fruits of eternal wisdom to unfold. That is, relying on a person one hears the teaching; relying on the teaching one cultivates practice; through practice one accords with principle; and due to these four dharmas one attains entry into the fractional-true up to the ultimate fruit; hence it says "obtaining power through auxiliary support." Or "the Way provides auxiliary support": the Way is principle; it also means using partial persons and partial teachings as auxiliary support, as explained in the section on therapeutic auxiliary opening in the Zhiguan (Calming and Contemplation). From "like the ragged..." downward is a metaphor from the Tathāgatagarbha-sūtra. That sūtra states: "Suppose someone takes a golden statue / and travels to another land; / wrapping it in foul, ragged cloths, / he abandons it in the wilderness. / One with the divine eye sees it / and immediately tells the people. / Removing the filth, the true statue appears, / and all rejoice greatly. / My divine eye is also like this: / observing those classes of sentient beings, / bound by evil karma and afflictions, / enduring all the sufferings of saṃsāra, / I also see those sentient beings: / amid the dust and defilements of ignorance, / the Tathāgata-nature remains unmoving, / and none can destroy it." From "the strongman..." downward is a metaphor from the present sūtra. The jewel on the forehead is as cited above. For the hidden treasure in the sūtra, the chapter on the Tathāgata-nature says: "All sentient beings have the Buddha-nature; from the beginningless past it has always been covered by immeasurable afflictions, which is why sentient beings cannot see it. Just as in a poor woman's house there is a treasure of pure gold, but neither the elders nor the youth in the family know of it."

3.2.4

Regarding the passage below [the words] "In the well": The sūtra states, "Just as with a well and various treasures in a dark room, people know they exist, yet due to the darkness, they cannot see them. A person with skillful means lights a great, bright lamp, and illuminating them, makes them seen. That person never thinks: 'This water and these treasures did not exist originally and only exist now.' Nirvāṇa is also like this: it exists originally of itself and is not something that has just now come to be. The Tathāgata of Great Wisdom, with skillful means, lights the lamp of wisdom, enabling all bodhisattvas to see the primary cause Buddha-nature of nirvāṇa." "Attaching to these sentient beings" is because their mental consciousness is uninterrupted. Regarding the passage below "Merely in terms of": This means that the principle is fundamentally one, but there are differences in terms of time; hence it says "the two times differ." Where some texts have the character *ruo* (若, "if"), it is an error. Regarding the passage below "Originally existent": At the time of the mental consciousness, although there is not yet the actual fact of the future fruit, the principle of the future fruit is present. Where some texts have *zhu* (助, "assist") for *shi* (時, "time"), it is an error. The "vajra mind" is virtual enlightenment, and "seed enlightenment" is sublime enlightenment. Regarding the passage below "Explaining milk": Milk is an analogy for sentient beings, curd is an analogy for Buddha-nature, and yeast and warmth are analogies for cultivation. *Lao* (醪, "lees") should be *lao* (撈, "scoop"), meaning that to obtain curd one must scoop and stir. Master Ying says: "It should be *jiao* (酵, 'yeast'), phonetic spellings *gu* and *xiao*, which raises wine and dough. Sūtra texts mostly write *lao* (醪), pronounced *lao*. Both the *Sancang* and the *Shuowen* state that it is wine with dregs. *Lao* (醪) is not the correct base character." Sesame is an analogy for sentient beings, oil is an analogy for Buddha-nature, and pounding and pressing are analogies for cultivation. "Taking both passages" means taking the text of the chapter on the "Tathāgata Nature" to prove original existence, and taking the texts of the chapters on "Lion's Roar" and "Kāśyapa" to prove future existence. Regarding the passage below "Further citing": This is the "Kāśyapa Chapter" saying, "For what is not Buddha-nature, it is spoken of as Buddha-nature." "What is not Buddha-nature" refers to walls, tiles, and stones. This teacher has only grasped the text that sets aside wood and stone; how could he know the principle of the mutual integration of the insentient and sentient realms? One must know that wood, stone, and every dust-mote of the lands are all transformations of the mind, and their very substance is mind. When my mind achieves Buddhahood, the lands and dust-motes all achieve it simultaneously; how could wood and stone exist separately outside the mind? "Then it is not the function of original existence" means that sentient beings have the function of original existence, whereas wood and stone do not. How could he understand that in the cause there is the principle of the mutual integration of the insentient and sentient, and in the fruit there is the reality of the mutual integration of the insentient and sentient? The "error of fruit in the cause" refutes that teacher's interpretation, whose error is identical to that of non-Buddhists. "If it is a continuous permanence": because the continuity of the cause reaches the fruit. "It should also reach impermanence": this too is because others do not understand the purport of the two birds flying together, which is why they raise this objection. If one penetrates the flying together, then permanence and impermanence are both intrinsically present in principle. "The revealing cause reveals the originally existent, etc.": The revealing cause is wisdom, which illuminates the originally existent nature, just as a lamp illuminates objects. The generating cause is merit, which proceeds from cause to fruit, just as clay becomes a jar. Regarding the passage below "The snipe and the clam": Our master refutes both traditions here. Those who rigidly cling do not allow for rigid refutation; those who rigidly refute do not allow for rigid clinging. Alternately asserting right and wrong, they are like the snipe and the clam, both seized by our master, the fisherman. Fascicle 10 of the *Chunqiu houyu* states: "When Zhao was about to attack Yan, Su Dai spoke to the King of Zhao on Yan's behalf, saying: 'I came from outside and crossed the Yi River, where I saw a clam just emerging to sun itself. A snipe pecked at its flesh, and the clam clamped shut upon its beak. The snipe said: "If it does not rain today and does not rain tomorrow, there will surely be a dead, dried clam." The clam also said to the snipe: "If you do not get out today and do not get out tomorrow, there will surely be a dead snipe." Neither would let go of the other, and a fisherman caught and seized them both. Now Zhao is about to attack Yan; if Yan and Zhao hold out against each other and exhaust their people, I fear that powerful Qin will play the fisherman. Therefore, I hope Your Majesty will deliberate deeply upon this.' The King of Zhao then ceased." Regarding the passage below "Now we shall": He refutes both traditions. First, he relies on the principle being beyond the three time periods to refute the rigid clingers; next, he relies on the four explanations adapted to conditions to refute the rigid refuters. In the first passage, it is not the tenet of the Tripiṭaka or Shared Teachings, because the term "Buddha-nature" does not exist in these two teachings. "Craftsmen measure and employ according to need": *kui* (揆) means to measure. The *Zuo Zhuan* states: "The mountains have timber; the craftsman measures it." Some editions lack the character *yong* (用, "employ") below *ren* (任). For "spear use": *shao* (矟) has the phonetic spelling *shan* and *zhuo*. The *Picang* states: "A *shao* is eighteen feet long. It is also written as 槊, which is a vulgar character." "The Buddha then refuted it": this entire section consists of the texts in "Lion's Roar" that refute fixed natures. "Ironing the straight into the curved": *chen* (屒) is pronounced *chen*; the character is erroneous and should be *yun* (熨, "iron"). The commentary on the chapter on Ājñāta-Kauṇḍinya below states: "What was previously curved is ironed for use as a stool. The straight wood is made into a bed." What was previously straight was made into a bed; now one irons the bed's wood, curving it into a stool. Regarding the passage below "If one rigidly": He relies on the four explanations adapted to conditions to refute the rigid refuters. "It is the realm of phenomena of all Buddhas": the realm of phenomena encompasses all completely, and the four gates mutually integrate. Regarding the passage below "The old interpretations, etc.": Now the four phrases are mutually integrated, unlike the old masters who each clung to one. Moreover, in terms of principle it is beyond the four phrases, unlike those who rigidly cling; and explaining four in accordance with capacities is unlike those who rigidly object. Thus both traditions are refuted by our master now. "One must eradicate delusions entirely, etc.": He concedes that delusions are gradually eliminated, but the principle must be seen suddenly. "It cannot be that in a single period, etc.": Because wisdom gradually reaches fullness, the principle is gradually seen. Regarding the passage below "The third says": This teacher explains that the Buddha-fruit lies outside the two truths; therefore, the ultimate truth can be gradually known, but the fruit must be suddenly attained. Regarding the passage below "Since it is not": Eliminating delusion arises from seeing the principle. Regarding the passage below "Since the principle is": Because the substance of the principle is perfectly pervasive like empty space, it cannot be known in parts. Regarding the passage below "If the initial": This is a back-and-forth cross-examination. If the initial corresponds to the subsequent, it is sudden seeing, and there would be no need for subsequent seeing. If the initial does not correspond to the subsequent, it means the initial is shallow and the subsequent is deep; since there are degrees of depth, it is not sudden seeing. However, the second teacher only clung to gradual seeing; fearing that when confronted with this objection he would shift his position to sudden seeing, this is prevented here. "Contemplating the Buddha according to the Dharma, etc.": The Buddha is the Buddha-fruit, and nirvāṇa is the ultimate truth; this position maintains that nirvāṇa is within the ultimate, which is different. The previous teacher held that nirvāṇa is conventional. Since the Buddha and nirvāṇa are of a single characteristic, it should not be that the ultimate is gradually seen while the Buddha is suddenly attained. Citing the *Avataṃsaka*: He maintains that one realizes the ultimate right within the conventional, so it can be known in parts; the fruit lies outside delusion and is not identical with saṃsāra, so it cannot be gradually attained. If it is not identical with saṃsāra, is this not a false discrimination between saṃsāra and nirvāṇa? Because the Buddha-fruit has nothing to realize, but merely realizes nirvāṇa. Regarding the passage below "The ultimate and": The nirvāṇa realized by the Buddha-fruit is precisely the ultimate truth. Based on this, we know this is an objection raised by the tradition that clings to the Buddha-fruit not going beyond the two truths. If integrated according to our tradition, they are all shared meanings; in terms of that teaching, they do not go beyond the two truths;

3.2.5

It is in terms of being received [and guided] to see the Middle that the two truths are set forth. Under "Now, to clarify [the orthodox position]," before clarifying the orthodox meaning, it first refutes the ancient masters' mutual attacks among their various interpretations; thus it says, "Chasing after [one another], disputing views thus arose, / The water was stirred, the wondrous principle [became murky], and the pearl was obscured." Under "However, the principle...," the text has two parts: first, clarifying that the principle is neither gradual nor sudden; next, under "[Though] there are causes and conditions...," clarifying the gradual and sudden. According to the capacities and according to the principle, it differs from the partisan assertions; according to the capacities, it differs from the objecting adversaries. How could it correspond to the principle? For only when one understands in accord with the principle is it called wisdom; if wisdom does not correspond to the principle, it is entirely a heterodox grasping. Under "Like a square...," it is like inserting a square mortise into a round handle: the words do not fit together. Under "Not seeing...," 'not seeing' is stated in terms of principle; 'not obtaining' is stated in terms of wisdom: both are neither gradual nor sudden. Subject and object are identical, so it is without seeing and without obtaining, yet seeing and obtaining. Regarding the intent in clarifying the central theme: this refers to the previous text stating, "First refuting impermanence and cultivating permanence," which means using the perfect to receive the small and receive the shared [teachings]; "next, with the mind of great nirvāṇa cultivating impermanence, and next cultivating permanence," which means the sequential meaning of the separate [teaching]; "afterwards, directly within impermanence cultivating permanence," which refers to persons of the perfect and sudden [teaching]. Although the three are not the same, they all take permanence as their essential theme and equally return to the fruit of permanence. Thus the former two are sudden-gradual, while the latter one is sudden-sudden. Since what is received—the tripiṭaka, shared, and separate stages in sequence—has already converged, it reveals that the former teaching is the gradual-sudden within the sudden category; that is, within the undifferentiated gradual there are differences. Hence it was said before: "distinction within the indistinguishable." Because both understanding and practice are sudden, it is named "sudden-sudden." As for "this is the indeterminate contemplation": together with the previous two phrases and the subsequent gradual-gradual, these are the three kinds of calming and contemplation. Under "Gradual further...," this means that in terms of the gradual-gradual phrase, it further opens into four. As for the previous text having clarified only three phrases: since here it elaborately unfolds the gradual-gradual, the previous text omitted it. Here, though elaborately unfolding, it still omits three phrases; the earlier and later texts mutually illuminate each other so that all four phrases are complete. "Gradual cultivation and gradual seeing" refers to the cultivation within the tripiṭaka and shared teachings seeing truth. "Gradual cultivation and sudden seeing" refers to before the bhūmis in the separate teaching: gradual cultivation entering the bhūmis is sudden seeing. "Gradual cultivation and sudden-gradual seeing" refers to the separate receiving the shared: receiving and returning to before the bhūmis is still gradual seeing, whereas receiving and returning to entering the bhūmis is sudden seeing. "Gradual cultivation and neither-sudden-nor-gradual seeing" refers to the perfect receiving the shared and separate: differing from the previous three teachings, it is therefore neither sudden nor gradual. "The remaining three can also be understood" means that gradual-sudden, sudden-gradual, and sudden-sudden each also open into four; matching and explaining them according to the gradual, by contemplating them one can know them. Now I shall briefly clarify the four meanings within the sudden-sudden to show later students. In sudden-sudden cultivation, "gradual seeing" means cultivating the perfect and sudden yet manifesting the realms of the three vehicles of the tripiṭaka and shared teachings. In sudden-sudden cultivation, "sudden seeing" means perfect cultivation and perfect manifestation. In sudden-sudden cultivation, "sudden-gradual seeing" means cultivating the perfect and sudden yet manifesting the realm of the bodhisattvas of the separate teaching. In sudden-sudden cultivation, "neither-sudden-nor-gradual seeing" is a double negation in terms of the principle, and it is also the manifestation of the realms of afflictions and the like. "The function of illuminating the objective realm" means that upon the future function there is the capacity to illuminate the objective realm. As for "tongues rotting in their mouths," the historical details are as in the Commentary's Notes. "It should be said that the Tathāgata is definitely unconditioned" means that both essence and function are unconditioned. Under "How suddenly...," it reproves their contradiction of the sūtra. Under "Guangzhai says...," impermanent wisdom refers to the wisdom of ordinary persons, while the permanently abiding realm refers to the Buddha's realm. The meaning is: when ordinary wisdom contemplates the Buddha, it does not follow the Buddha's realm and become permanent; now, when the Buddha's wisdom contemplates ordinary beings, would it follow the realm of ordinary beings and become impermanent? "This also is untenable": as the Mahāprajñāpāramitā-śāstra says, "If one contemplates the Buddha, prajñā, and nirvāṇa in accord with Dharma, these three are of a single characteristic." Is this not ordinary wisdom following the Buddha's realm to become permanent? If so, then conversely the Buddha's wisdom would follow the conventional realm to become impermanent. "Positing nine periods of time" means that past, present, and future each further divide into three. Desiring to clarify that the Buddha's wisdom is without change, it speaks tentatively in terms of the three periods of the future. Under "There is also the future-present...," 'future' is the coming time. Under "Now then comes...," this means that when the future arrives, the future becomes the present; seen from now it becomes the past, hence it says "and the past." For example, today viewing tomorrow is viewing the future; when tomorrow arrives, today becomes the past. If today one simultaneously knows the affairs of tomorrow, then one completely knows the three periods of time, because today is the present, tomorrow is the future, and tomorrow looking back at today is the past. Since one completely illuminates in a single thought, it does not arise and cease following the objective realm. Under "This also...," it now refutes illumination. "One should know it has already ceased": because the present illumination is currently present, the former wisdom directed toward the future-present has already ceased. "How is it not arising and ceasing?": that is, the wisdom illuminating the future has already perished, and the wisdom illuminating the present has just arisen; this is precisely impermanence. In the text, for "wisdom illuminating the future" [照當智], some write "knowing" [知], which is a textual error. "Retrograde illumination" means contemplating the past in reverse, which is called retrograde illumination. Then we know that the aforementioned school of nine periods of time spoke in terms of the three periods of the future, which is forward illumination. "Flowing along from the beginning": flowing along is the beginning of delusions arising from delusion regarding the true. "The Son of Heaven ascends the throne": the Yiwei says, "The Son of Heaven inherits Heaven to govern all things, changing the governance into a single unity so that each attains what is fitting. Taking Heaven as father and Earth as mother to nourish humanity, it is the most supreme title." "Never matching the objective realm": the essence of the objective realm is constantly illuminating, and the essence of wisdom is also so. If it later does not illuminate, how could it tally with the objective realm? Under "When the Buddha was in the causal stage...," it points to before the bhūmis as being in the causal stage. "Guiding and awakening beginners" means guiding and awakening sentient beings at their initial aspiration; their minds can then horizontally and vertically illuminate and understand, but their power and function are feeble and inferior, unable to be comprehensive and vast; hence it says "several realms and several times." "Several" [數] is in the departing tone; three, four, and five are all called "several." If based on the text below, which says "hundreds, thousands, and ten thousands progressively multiply," then "several" corresponds to ten. "Realms" refers to the ten directions, hence horizontal; "times" refers to the three periods of time, hence vertical. "Hanging a mirror in a high hall": the Lecture Stele by Emperor Yuan of Liang says, "Observe its hanging a mirror in a high hall, with wine vessels at the crossroads awaiting the pour." Those who change "hall" [堂] to "platform" [臺] are incorrect. "The ten thousand things in space": the ten thousand things metaphorize the objective realm, and space metaphorizes the Buddha's wisdom. Under "How much more...," since the three and the one of truth and wisdom are mutually identical, how could the illuminated conventional realm and the illuminating conventional wisdom be impermanent? "Sages in the causal stage" refers to the first bhūmi and above. "Both merging and tallying": 'merging' is stated in terms of unity of essence; 'tallying' is stated in terms of fitting convergence; therefore, the meanings of merging and tallying are twofold and distinct. Under "The second...," this master establishes a doctrine that in turn refutes Kaishan's meaning of unified merging. "Since the two essences are distinct": the Buddha's wisdom possesses knowing, while ultimate truth is devoid of knowing; being and non-being are twofold and different, hence it says "the essences are distinct." Under "How could it...," it reproves Kaishan.

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涅槃玄義發源機要 — Classical Chinese