金光明經玄義 2

English (machine translation) 2

Language: English

2.1

Expounded by Great Master Tiantai Zhizhe of the Sui

Question: Formerly it was said that this sūtra derives its title from an analogy. Why do you make an unconventional departure and rely on the text? Answer: It is not that taking to the text now undermines the analogy. If one rigidly clings to analogy, that in turn harms the text. The meaning has two approaches, and both should be retained. Thus it was said before that inferring by principle is distant, while relying on the text is direct. If one is of dull faculties, one figures the Dharma through analogy; if one is of sharp faculties, one takes the Dharma itself as the analogy. A passage below says: 'Like resting peacefully in the profound dharmatā, precisely within this Suvarṇaprabhāsa scripture one comes to see me, Śākyamuni.' Furthermore, the 'Chapter on Emptiness' says: 'For the sake of those with dull faculties, great compassion was aroused.' A dull person guards the pointing finger or guards the tree stump—how could they know the hare and the moon? A sharp person comprehends effortlessly and has no need of stumps or fingers (and so forth).

2.4

Next, explaining the title by contemplating the mind: Why is this necessary? What was explained above pertains exclusively to the sacred treasures of the sages, not to one's own share of wisdom. It is like a parrot learning human speech, or like a hired laborer counting someone else's money; it cannot unlock the treasure store of one's own body. Now we wish to discuss the precious treasures of the ordinary person's stage prior to the path, so that upon hearing they may practice; therefore we clarify the explanation by contemplating the mind. The *Vimalakīrti-nirdeśa* says: 'The liberation of all buddhas should be sought in the mental actions of sentient beings.' The *Mahāprajñāpāramitopadeśa* says: 'Having hearing and having wisdom—this is what is expounded and should be received.' This is precisely the meaning.

2.5

Question: The mind has four aggregates; why abandon three and contemplate only one? Answer: Among all things under heaven, only humanity is noble. In a seven-foot body, only the head is noble. In the head there are seven apertures, and the eyes are noble. Although the eyes are noble, they are not as noble as the luminous intellect. One should know that among the four aggregates, the mind is noble; because it is noble, it is contemplated. Because the mind is noble, the mind is precisely gold. Now, a firefly illuminates only itself. Lamps, candles, jewels, and fire, though they illuminate others, their light does not reach far. The light of stars and the moon dwells together with darkness. The light of the sun can illuminate all under heaven, but cannot illuminate the principle. The light of mental wisdom can generate wisdom and illuminate the principle; hence the mind is light. If the mind is foolish and dark, the physical body becomes haggard; if the mind has the light of wisdom, the complexion is full and radiant. Therefore the *Pañcaviṃśatisāhasrikā-prajñāpāramitā* says: 'Because prajñā is great, form is great; because prajñā is pure, form is pure; it can also enrich and benefit sensation, perception, and formations.' The mind is precisely radiance. Furthermore, knowing that the mind is devoid of mind is named 'light'; knowing that perception is devoid of perception and knowing that formations are devoid of formations is named 'radiance.' Furthermore, knowing that the four aggregates are not the four aggregates is named 'light'; knowing that the aggregate of form is not the aggregate of form is named 'radiance.' Furthermore, knowing that the five aggregates are not the five aggregates is named 'light'; knowing that the provisional person is not the provisional person is named 'radiance.' Furthermore, knowing that direct retribution is not direct retribution is named 'light'; knowing that environmental retribution is not environmental retribution is named 'radiance.' Furthermore, knowing that environmental and direct retributions are not environmental and direct retributions is named 'light'; knowing that all dharmas are devoid of all dharmas is named 'radiance.' One who grasps this meaning realizes the Suvarṇaprabhāsa of contemplating the mind.

2.6

Above, Suvarṇaprabhāsa was discussed with reference to the ten kinds of threefold dharmas; now, contemplating the king of the mind is contemplating the path of suffering; contemplating the mental factor of wisdom is the path of afflictions; contemplating the other mental factors is the path of karma. The king of the mind is gold, the factor of wisdom is light, and the remaining factors are radiance. As the *Vimalakīrti-nirdeśa* says, 'Contemplating the real mark of the body, one contemplates the Buddha likewise': if the six parts such as the head were each individually the body, there would be multiple bodies. If there were a separate body apart from them, that would be impossible. Each part individually is not the body, nor does it exist when they are combined. If, seeking a body in the six parts such as the head, it cannot be found, it is also unattainable because the present does not abide, unattainable because past causes have ceased, and unattainable because the future has not yet arrived. Seeking the body horizontally and vertically in this way, it is ultimately unattainable; this is non-existence. This non-existence is also unattainable; both existence and non-existence are also unattainable; neither existence nor non-existence is also unattainable. There is merely a name, designating it as 'body.' Such a name is not inside, because it is not within the four aggregates. It is not outside, because it is not within the form aggregate. It is not in between, because it is not a combination of form and mind. Nor does it perpetually exist of itself, because it is not separate from form and mind. One should know that names lack the efficacy to summon objects, and objects lack the reality to correspond to names. Since the provisional and the real are both empty, where can names and objects reside? Contemplating the body in this way is contemplating the real mark, and the real mark is precisely gold. The wisdom of contemplating the real mark is precisely light. When all thoughts and mental factors conditioned upon the body become quiescent and inactive, that is precisely radiance. Contemplating the body as a provisional name—provisional names being like this—contemplating form, sensation, perception, formations, and consciousness is also like this; this is the contemplation of the path of suffering.

2.7

Next is the contemplation of the path of afflictions. Afflictions and karma are both causes of the body; for now we take afflictions as the cause of the body to arouse contemplation. The *Vimalakīrti-nirdeśa* says: 'Not destroying the cause of the body, yet according with the single characteristic.' One should analyze this in four propositions: For whom are both the cause and fruit of the body destroyed? For whom are both the cause and fruit of the body not destroyed? For whom is the fruit destroyed but the cause not destroyed? For whom is the cause destroyed but the fruit not destroyed? What is the fruit of the body? It refers to the six parts, such as the head, born of parents. What is the cause of the body? It refers to greed, anger, ignorance, and the bodily, vocal, and mental karma, and so forth. For now, setting aside the three karmas, we contemplate greed, anger, ignorance, and the four fruits. Using the contemplative wisdom of impermanence, suffering, and emptiness to shatter greed, anger, and ignorance—severing the bondage of afflictions—is called destroying the cause of the body; not receiving subsequent existence is called destroying the fruit of the body. Ordinary worldly people use fine clothes and delicious food to nourish the five aggregates, giving free rein to their minds and indulging their dispositions, heedless in greed, anger, and ignorance, distressing themselves and others. When one body dies and disintegrates, they take on yet another body; causes and fruits continue without end. This is called neither cause nor fruit being destroyed. Like one who violates the king's law and is handed over to a caṇḍāla, or like enemies who mutilate their own bodies: once the body has decomposed and rotted, the four aggregates are also extinguished; this is destroying the fruit. Yet the bodily causes of greed, anger, and ignorance become ever more blazing, enveloping them in saṃsāra with no time of release; this is the third proposition. For the remaining three fruits, one also uses the contemplative wisdom of impermanence to sever the causal bondage of the five lower fetters, while the bodily fruit of the five lower fetters is not yet exhausted; this is called destroying the cause of the body without destroying the fruit of the body. These four propositions differ in what is preserved and what is destroyed, and none of them accords with the single characteristic. According with the single characteristic means practicing the shared contemplation of the defilements: contemplating a single thought of greed, anger, or ignorance—does the mind arise from itself? Does it arise in response to objects? Does it arise from sense faculties and great elements? Or does it arise apart from faculties and objects? None of these holds true: it is not from self, not from other, not from both, and not without cause; nor does it arise because the preceding thought perished; it is not arising, not non-arising, not cessation, not non-cessation. Seeking the mind horizontally and vertically in this way, it is unattainable. When the mind is fundamentally non-existent to begin with, what destruction can be discussed? This is called not destroying the cause of the body yet according with the single characteristic. According with the single characteristic is precisely according with gold; the wisdom that accords with the characteristic is precisely according with light; the quiescence and cessation of all mental factors is precisely according with radiance. Having realized the proposition of 'not destroying' and according with the single characteristic, clearly understanding the destruction of the cause of the body also accords with the single characteristic, destroying the fruit of the body and not destroying the fruit of the body also accord with the single characteristic; all are likewise so (and so forth).

2.8

Next is the contemplation of the path of karma. As the *Vimalakīrti-nirdeśa* says: 'Lifting the foot and lowering the foot, there is nowhere that is not the bodhimanda, fully endowed with all buddhadharmas.' When contemplating the lifting of the foot: Is it the karma that lifts? Is it the agent of karma that lifts? Do karma and the agent of karma lift together? Or is it lifted apart from karma and the agent of karma? If karma lifts, it is unrelated to the agent of karma. If the agent of karma lifts, it is unrelated to karma. Since neither individually lifts, there is no lifting in combination either. Since there is no lifting in combination, how could there be lifting apart from them? Since lifting the foot does not exist, lowering the foot does not exist either. Contemplating walking being thus, standing, sitting, lying down, speaking, and physical actions are also like this. This is contemplating the real mark of karma, which is named 'gold'; this contemplative wisdom is named 'light'; the complete quiescence of mental factors during all deportments is named 'radiance.' This is discerning Suvarṇaprabhāsa through the three paths. Now, whoever possesses a mind is fully endowed with the Suvarṇaprabhāsa of the dharma-realm and dharmatā. Being able to understand it in this way is merely the Suvarṇaprabhāsa of verbal designation. Constantly relying on this contemplation, thought after thought without cessation, mind after mind in succession, is the Suvarṇaprabhāsa of contemplative practice. If it is hazy and obscured, as though peering through fine gauze without yet achieving distinct clarity—seen when closing the eyes, but lost when opening the eyes—this is the Suvarṇaprabhāsa of resemblance. If it is clearly and distinctly apparent, seen equally whether the eyes are closed or open, this is the Suvarṇaprabhāsa of partial realization. If the fruit of wondrous enlightenment is perfected and ultimately lucid, it is named the Suvarṇaprabhāsa of ultimate realization.

2.9

Next is contemplating the mind to clarify the three kinds of consciousness. In discussing Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is precisely contemplating the mind's consciousness within the three kinds of consciousness. How so? The mental consciousness relies on conditions to give rise to ideation. Originally there is no consciousness; from what condition could it arise? Furthermore, within the condition, is there consciousness, or is there no consciousness? If there were consciousness, the condition would itself be consciousness; why call it a condition? If there were no consciousness, how could it give rise to consciousness? If the mind and condition combine to give rise [to it], since neither exists in itself, they cannot give rise [to it] in combination, and separate [from each other] is utterly impossible. One should know that this consciousness does not abide in a single place; it arises from manifold conditions. What arises from conditions, I declare to be empty. Within this emptiness, distinctions are provisionally made: that this is bad consciousness, this is good consciousness, or this is neither bad nor good consciousness; through various speculations, one arbitrarily insists that this is consciousness and that is not. If it were definitely empty, it could not be made into conventional consciousness; if it were definitely conventional, it could not be made empty. One should know that emptiness is not [absolute] emptiness, and the conventional is not [absolute] conventionality. Neither empty nor conventional, both extremes are doubly extinguished, properly revealing the middle way; within a single thought-moment of consciousness, the three contemplations are fully present. Discerning the three kinds of consciousness, one also does not grasp the contemplation of the three kinds of consciousness. Therefore the Vimalakīrtinirdeśa says: "One does not contemplate form, does not contemplate the suchness of form, and does not contemplate the nature of form, down to: one does not contemplate consciousness, does not contemplate the suchness of consciousness, and does not contemplate the nature of consciousness." Although one does not grasp consciousness, does not grasp the suchness of consciousness, and does not grasp the nature of consciousness, doubly illuminating consciousness, the suchness of consciousness, and the nature of consciousness, they are clearly distinct without confusion. Because it illuminates the nature of consciousness, it is the amalavijñāna. Because it illuminates the suchness of consciousness, it is the ālayavijñāna. Because it both illuminates and extinguishes, it is the ādānavijñāna. This is called Suvarṇaprabhāsa of the three kinds of consciousness in contemplating the mind. The six identities of stages are as explained above.

2.10

Next is contemplating the mind to clarify the three kinds of buddha-nature. As for Suvarṇaprabhāsa: contemplating a single thought-moment of mind as it arises as simultaneously empty, conventional, and middle is seeing the three kinds of buddha-nature. How so? The mind arises from conditions, therefore it is empty; arbitrarily positing that mind exists, therefore it is conventional; not going beyond the dharmatā, therefore it is middle. This explanation has already been clarified; passages from sūtras are further cited as proof. The Vimalakīrtinirdeśa says: "What is the root of illness? It is called cognitive grasping. What is cognitive grasping? It is grasping the three realms." This proves its conventionality. "What is quelling cognitive grasping? It means the mind has nothing to attain." This proves it is empty. "My illness and the illness of sentient beings are neither real nor existent." This proves it is middle. The Avataṃsaka-sūtra says: "Mind, buddha, and sentient beings—these three are without differentiation." This proves that contemplating the mind is itself the three kinds of buddha-nature. Furthermore, the Pratyutpanna-samādhi-sūtra says: "My mind is suchness; the Buddha's mind is suchness. The Buddha's mind is suchness; my mind is suchness. I do not see my mind as the Buddha's mind, nor do I see the Buddha's mind as my mind, yet I see the Buddha Amitābha." Analogies such as seeing an image in lapis lazuli, dreaming of food when hungry, dreaming of sexual intercourse, and contemplating the radiance of bones, are all passages proving simultaneous emptiness, conventionality, and the middle. When reading this sūtra text, one must be attentive. If one reads them entirely as suchness, this is emptiness. Showing so many churning minds, this is conventionality. Seeing Amitābha, this is the middle. Furthermore, as for "my mind is suchness, the Buddha's mind is suchness": because there is the difference of distinguishing "I", "Buddha", and "suchness", this is conventionality. From "not seeing my mind as the Buddha's mind" onward, this is emptiness. "Yet seeing Amitābha", this is the middle. Furthermore, taking the analogy of dreaming of food: dreaming of food not sating hunger exemplifies emptiness; dreaming of food of a hundred flavours exemplifies conventionality; all not going beyond the dharmatā exemplifies the middle. The other analogies are of this kind. Furthermore, it is explained: "my mind" and "the Buddha's mind" are conventional designations; conventional designations distinguish the difference between myself and the Buddha. "My mind is suchness; the Buddha's mind is suchness": ordinary beings and sages are both empty. Not grasping my mind and not grasping the Buddha's mind—how could my mind become the Buddha's mind, or the Buddha's mind become my mind? This is the extinguishing of the conventional. Not grasping my mind's suchness and not grasping the Buddha's mind's suchness—how could my mind's suchness become the Buddha's mind's suchness? This is the extinguishing of emptiness. This is doubly extinguishing emptiness and conventionality to properly reveal the middle way. "Yet seeing Amitābha" is doubly illuminating the two truths. Always seeing the Buddha, how could the rest not be seen? This is again a passage proving that contemplating the mind is simultaneously empty, conventional, and middle. Contemplating the mind as middle is the direct-cause buddha-nature; as empty, it is the revealing-cause buddha-nature; as conventional, it is the conditional-cause buddha-nature. This is contemplating the mind's three kinds of buddha-nature. The six identities of stages of Suvarṇaprabhāsa are as explained before. Furthermore, "Buddha" means awakening wisdom; "nature" means the ultimate principle. Being able to illuminate the ultimate principle with awakening wisdom, when objective realm and wisdom correspond to each other, they are spoken of together as "buddha-nature". Now, contemplating the five aggregates, corresponding to the real mark of the five aggregates is called the direct-cause buddha-nature. Contemplating conventional designations, corresponding to the real mark of conventional designations is called the revealing-cause buddha-nature. Contemplating the mental factors, corresponding to the real mark of mental factors is called the conditional-cause buddha-nature. Therefore the sūtra says: "Buddha-nature is neither identical to the six phenomena nor separate from the six phenomena." This is what it means. Because one contemplates the real mark of the five aggregates, it is called gold (suvarṇa); because one contemplates the real mark of conventional designations, it is called light (prabhāsa); because one contemplates the real mark of the mental factors, it is called radiance (uttama). The six identities of stages can be understood upon reflection as before. Because this is very fine, it is appended here at the end.

2.11

Next is contemplating the mind to clarify the three kinds of prajñā as Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is itself the three kinds of prajñā. How so? A single thought-moment of mind is all minds; all minds are a single mind; it is neither one nor all. "A single thought-moment of mind is all minds": from the mind, minds are produced in a dense and chaotic rush, for which a long wind or a rapid current cannot serve as an analogy. Day and night, immeasurable hundreds of thousands of ten-millions of billions of sentient beings are constantly produced, transmigrating in the six paths, locked in the twelve chains, entering from darkness into darkness, the darkness without limit—all of this is the fault of the mind. Therefore it is said: "A single thought-moment of mind is all minds"; this is the place where ordinary beings are deluded and submerged. "All minds are a single mind": if one can recognize the fault and give rise to revulsion, all will naturally emerge, just as a small spark burns a great mountain of firewood, or placing a small pearl clarifies the vast ocean. Being able to contemplate the mind as empty, all minds produced from the mind are without exception empty; therefore it is said: "All minds are a single mind." Such a single mind is actually the place where the two vehicles are deluded and submerged; it is not the ultimate path, because both extremes must be doubly extinguished. Afflictions are neither one nor all. The Mahāparinirvāṇa-sūtra says: "Rely on wisdom, do not rely on consciousness." Consciousness only seeks pleasure: the consciousness of ordinary beings falsely seeks pleasure; the consciousness of the two vehicles seeks the pleasure of nirvāṇa. Therefore, both are extinguished and cannot be relied upon. Wisdom seeks principle. One who contemplates in this manner possesses the three wisdoms in a single mind: [the mind as] empty is illuminating prajñā, the all-knowledge; [the mind as] conventional is expedient prajñā, the knowledge of the aspects of the path; [the mind as] middle is real-mark prajñā, the knowledge of all aspects. These three wisdoms are attained in a single mind, being simultaneously empty, conventional, and middle, without before or after, neither combined nor separate, profoundly deep and wondrous, most worthy of reliance. This is Suvarṇaprabhāsa in contemplating the mind's three kinds of prajñā. The six identities of stages are as before.

2.12

Next is contemplating the mind's three kinds of bodhi. In discussing Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is itself the three kinds of bodhicitta. How so? The single mind and all minds crisscross in chaotic entanglement, like silk threads or grains of sand, like silkworms or moths, becoming suffering and affliction. If one knows the bodhicitta of the ultimate truth that is empty, saving sentient beings of deluded and chaotic mental factors and opening the blockage of the four entrenchments, this is generating bodhicitta through emptiness. As for generating bodhicitta through the conventional: although emptiness avoids delusion and chaos, the sūtra says: "sentient beings with minds disordered by emptiness", and their disordered wisdom is utterly blind and dark; furthermore, this is the pit of the three unconditioned states. It is the inimical bird to the Mahāyāna; not yet having completed the Buddha's dharmas, one should not extinguish feeling and take realization. If [one realizes that] the real is identical to the conventional, the conventional-truth bodhicitta, saving sentient beings of mental factors sunken in emptiness and opening the blockage of [delusions as numerous as] dust and sand—distinguishing the permissible and impermissible, distinguishing what is timely and appropriate, distinguishing medicines and diseases, distinguishing capacities and encounters—one does not abide in the unconditioned; therefore it is said to generate bodhicitta through the conventional. Emptiness is the remedy for a flighty mind; the conventional is the remedy for a sunken mind. Because of illness, there is medicine; if the medicine remains, it turns into illness again. When the illness is gone and the medicine ceases, one should properly abandon both. Neither empty nor conventional, doubly extinguishing both extremes, one immediately generates the bodhicitta of the middle way's paramārtha-satya, saving sentient beings of mental factors dwelling in the two extremes, opening the blockage of avidyā, and abiding in the middle way through the dharma of non-abiding; therefore it is said to generate bodhicitta through the middle. When spoken of, they seem to be in three sequential stages, but contemplation is not like that. In a single mind are the three kinds of bodhicitta: if one contemplates the middle, this is generating the unsurpassed bodhicitta based on gold (suvarṇa); if one contemplates the empty, this is generating the pure bodhicitta based on light (prabhāsa); if one contemplates the conventional, this is generating the ultimate bodhicitta based on radiance (uttama). This is Suvarṇaprabhāsa in contemplating the mind's three kinds of bodhi. The six identities of stages are as before.

2.13

Next is contemplating the mind's three kinds of Mahāyāna as Suvarṇaprabhāsa: clearly contemplating a single thought-moment of the mind as simultaneously empty, conventional, and middle is the three kinds of Mahāyāna. How so? Although one contemplates a single thought-moment of mind, there are actually four movements, this mind revolving unceasingly—namely, not-yet-thought, about-to-think, thinking, and having-thought. From not-yet-thought it moves to about-to-think; from about-to-think it moves to thinking; from thinking it moves to having-thought. Again further movements arise, movement after movement without limit, knowing no rest, like closing one's eyes while aboard a boat, unaware of its speed. Contemplating the mind of a single movement as simultaneously empty, conventional, and middle, each and every movement of the mind is also like this; from mind to mind, none is not simultaneously empty, conventional, and middle. This is moving from the three truths to the three truths; when there is no moment that is not the three truths, this is called using movement to convey movement. If one follows the four movements, one is conveyed into birth and death; if one follows the three movements, one is conveyed into nirvāṇa. The contemplation of emptiness, riding upon the compliant vehicle, conveys one to the ultimate truth. The contemplation of the conventional, riding upon the attained vehicle, conveys one to the conventional truth. The contemplation of the middle, riding upon the principle vehicle, conveys one to the middle truth. The three vehicles are identical to the one vehicle; this vehicle is wondrous, pure, and supreme, ridden by great beings such as Avalokiteśvara and Samantabhadra; therefore it is called the Great Vehicle (Mahāyāna). This is Suvarṇaprabhāsa in contemplating the mind's three kinds of Mahāyāna. The six identities of stages are as before.

2.14

Next, regarding observing the mind as the Suvarṇaprabhāsa of the trikāya: attentively observing a single thought-moment as identical to emptiness, identical to the provisional, and identical to the middle is itself the trikāya. How so? The Avataṃsaka-sūtra states: “Mind is like a skilled painter, creating the various five aggregates.” If the mind conditions actions that violate the precepts, this is the body of the hells; conditioning a lack of shame and conscience, arrogance, and anger constitutes the body of animals; conditioning flattery, deviousness, and reputation constitutes the body of hungry ghosts; conditioning jealousy and contention constitutes the body of asuras; conditioning the five precepts to prevent the five evils constitutes the human body; conditioning the ten wholesome actions to prevent the ten unwholesome actions and conditioning dhyāna-concentration to prevent distraction constitutes the heavenly body; conditioning impermanence, suffering, emptiness, signlessness, and wishlessness constitutes the body of the two vehicles; conditioning loving-kindness, compassion, and the six perfections constitutes the bodhisattva body; and conditioning suchness and the true aspect constitutes the buddha body. Ascending is difficult while falling is easy; because [the mind] mostly conditions unwholesome bodies, one knows that all bodies are produced by the mind. For example, just as the single great earth can produce various sprouts, if one observes the five appropriated aggregates, thoroughly penetrating that they are empty and non-existent, then all bodies produced from the mind are completely empty and non-existent, just like overturning the great earth so that grasses and trees are completely uprooted; therefore it is said to be “identical to emptiness.” If one is [merely] identical to emptiness, one permanently sinks into ashen extinction, unable even to generate a single body from the single empty mind; how then could one disport in the five destinies to manifest one's body? One would be unable to manifest a buddha body for those who should be saved by a buddha body, or manifest all the various bodies of the three vehicles, the four assemblies, and the devas, nāgas, and eight classes, sharing their activities for those who should be saved by them. Because of this flaw, it is said to be “identical to the provisional,” matching the bodies of the six destinies. Observing bodies in this manner falls into the two extremes, which is not properly observing the body. As for one who properly observes the body, the Mahāparinirvāṇa-sūtra states: “One cannot apprehend the body, which is the eight-foot form; one cannot apprehend the marks of the body, which is the form of the five vesicles; one cannot apprehend the cause of the body, which is nourished by food and drink; one cannot apprehend the effect of the body, which is retribution for the five precepts; one cannot apprehend the accumulation of the body, which consists of the aggregates, bases, and elements; one cannot apprehend the unity of the body, which is formed by the provisional and the real; one cannot apprehend the duality of the body, which is formed by the four great elements; one cannot apprehend this body, which is one's own single body; one cannot apprehend that body, which is another's mortal remains; one cannot apprehend consciousness of the body, which is impermanent from thought-moment to thought-moment; one cannot apprehend the equality of the body, for within the body it is empty, and the six destinies all equally have bodies; one cannot apprehend cultivation of the body, for relying on the body one is able to cultivate the Dharma; one cannot apprehend the cultivator, which is the practitioner. Nor does one apprehend the suchness of the body, the suchness of the marks of the body, up to the suchness of cultivation of the body, and the suchness of the cultivator; nor does one apprehend the nature of the body, the nature of the marks of the body, up to the nature of cultivation of the body, and the nature of the cultivator, being ultimately pure.” For this meaning, it is said to be “identical to the middle.” Being identical to the middle is the dharmakāya; being identical to emptiness is the saṃbhogakāya; being identical to the provisional is the nirmāṇakāya. This is called observing the mind as the Suvarṇaprabhāsa of the trikāya. The six identities are as before.

2.15

Next, regarding observing the mind as the Suvarṇaprabhāsa of the three kinds of nirvāṇa: attentively observing the mind-nature as fundamentally quiescent, neither defiled nor pure—defilement is called arising, and purity is called cessation; because arising and cessation cannot destroy it, it is permanent; because it cannot be defiled, it is pure; because it cannot be obstructed, it is the self; because it cannot experience [duḥkha], it is bliss—this is the inherently pure nirvāṇa. If stray thoughts arise, one observes them all with correct contemplation, causing this correct contemplation to accord with the dharmatā so that stray thoughts cannot defile, cannot destroy, cannot obstruct, and cannot be experienced [as duḥkha]. Permanence, bliss, self, and purity in this sense is the completely pure nirvāṇa. Furthermore, observing all mental factors with correct contemplation so that the factors of mental events do not operate, and the factors of mental events cannot destroy, cannot defile, cannot obstruct, and cannot be experienced [as duḥkha], is called the expedience-pure nirvāṇa. This is called observing the mind as the Suvarṇaprabhāsa of the three kinds of nirvāṇa. The six identities are as before.

2.16

Next, regarding observing the mind as the Suvarṇaprabhāsa of the triratna: attentively observing a single thought-moment as identical to emptiness, identical to the provisional, and identical to the middle is itself the triratna. How so? Non-awakening is called the Dharma jewel; awakening is called the Buddha jewel; harmony is called the Saṅgha jewel. The principle of the three truths is not an awakening, hence it is the Dharma jewel; the wisdom of the three truths can awaken, hence it is the Buddha jewel; the accord and harmony of the three truths and the three wisdoms is the Saṅgha jewel. Without the truths, wisdom cannot be generated; without wisdom, the truths cannot be revealed; if truths and wisdom are not in harmony, they cannot function greatly to benefit sentient beings. All three are worthy of honor and veneration; therefore, they are all called jewels. The six identities are as before. Furthermore, the middle truth unawakened is called the Dharma jewel; the ultimate truth unawakened is called the Buddha jewel; the conventional truth unawakened is called the Saṅgha jewel. Knowing the identity with the middle as being free from the two extremes is called the Dharma jewel; knowing the identity with emptiness is called the Buddha jewel; knowing the identity with the provisional is called the Saṅgha jewel. The harmony of phenomena and principle in identity with the middle is called the Dharma jewel; the harmony of phenomena and principle in identity with emptiness is called the Buddha jewel; the harmony of phenomena and principle in identity with the provisional is called the Saṅgha jewel. Identity with the middle is called gold; identity with emptiness is called light; identity with the provisional is called radiance. This is called observing the mind as the Suvarṇaprabhāsa of the triratna. The six identities are as before.

2.17

Next, regarding observing the mind as the Suvarṇaprabhāsa of the three virtues: attentively observing a single thought-moment as identical to emptiness, identical to the provisional, and identical to the middle. Because it is identical to emptiness, when one is empty, all are empty; there is no provisional and no middle that is not empty. Emptiness without accumulation is called a storehouse; because the storehouse is complete, it is called a virtue. Because it is identical to the provisional, when one is provisional, all are provisional; there is no emptiness and no middle that is not provisional. The provisional gathering all phenomena is also called a storehouse; because the storehouse is complete, it is called a virtue. Because it is identical to the middle, when one is the middle, all are the middle; there is no emptiness and no provisional that is not the middle. The middle gathering all phenomena is also called a storehouse; because the storehouse is complete, it is designated as a virtue. Although it is said that within the one there is the immeasurable, and within the immeasurable there is the one, understanding that they mutually arise, arising reciprocally, is not real. The wise have no fear; one should know that the one is not few, the many are not numerous; neither one nor many, yet not losing the one and the many, inconceivable, neither vertical nor horizontal, neither combined nor separate. Because the buddhas take identity with the middle as their substance, it is called the dharmakāya; because they take identity with emptiness as their life, it is called prajñā; because they take identity with the provisional as their power, it is called vimokṣa. Each and every one is permanence, bliss, self, and purity without lack or diminishment; hence they are designated as the three virtues. Each and every one is the dharmadhātu, containing much within; hence it is designated as the secret storehouse. Therefore, the Vimalakīrti-sūtra states: “The vimokṣa of the buddhas should be sought within the mental activities of all sentient beings.” One should know that one's own mind is like this, and sentient beings are like this; since both that and this are like this, the buddhas are also like this. The mind, the buddhas, and sentient beings—these three are without distinction. For one who grasps this meaning, identity with the middle is gold, identity with emptiness is light, and identity with the provisional is radiance. This is observing the mind as the Suvarṇaprabhāsa of the three virtues. The six identities are as before. In the world, there are practitioners of emptiness who cling to their foolish emptiness, not according with the sūtras of the Buddha. Hearing this contemplation of the mind, they raise an objection, saying: “If observing the mind is the dharmakāya, it should be equal in all contact. Why give rise to reverence toward sūtras and images, yet contempt toward paper and wood? Since reverence and contempt differ, it is not equal; because it is not equal, the meaning of dharmakāya is not established. Since there is no equality, equal wisdom is not established, and thus there is no saṃbhogakāya. Unable to use this to transform others, the meaning of nirmāṇakāya is not established. It is not like my seeing sūtras, images, paper, and wood as equally and identically all suchness, which is called the dharmakāya; possessing this equal wisdom is the saṃbhogakāya; using this wisdom to transform others is the nirmāṇakāya. My trikāya meanings are all established; what need is there for your contemplation of the mind?” If one encounters this objection, one should counter it and reply with three points: First, you claim that seeing paper, wood, sūtras, and images as equal is suchness; why then do you revere the wooden images in the ancestral shrines of the seven generations, and give rise to awe and respect toward the emperor's edicts and tallies, while giving rise to flippancy, contempt, fear, and disrespect toward the Buddha's sūtras and images? Since various proclivities arise and churn in disorder, where is the meaning of an equal dharmakāya? Second, toward teachers and fellow students of your own affiliation you give rise to affection and protectiveness, while toward different teachers and different students you give rise to contempt and anger; affection and contempt arise from delusion, with the three poisons blazing and various evils becoming even more severe—how could there still be a saṃbhogakāya of wisdom? Third, you indulge in foolish emptiness without wisdom or expedients; you cannot even please human sentiments, much less accord with the ultimate principle! Vainglorious and attached to yourself, you are a person of overweening pride. Into whichever [abyss] your teacher fell, you also fall along with him, the poisonous air penetrating deeply. How could you transform others with this deviant air? Where else would the nirmāṇakāya that harmonizes with the light be found? As an ordinary person, I merely contemplate the true aspect of suchness in this way; in order to reveal this true aspect, I revere sūtras and images so that wisdom is not bound, and I cause immeasurable people to venerate the good and discard the evil so that expedients are not bound. How could this be the same as yours?

2.18

Now, to further explain the sovereign ruler: Tripiṭaka Master Paramārtha said that the dharmakāya subsumes the Avataṃsaka, because the Avataṃsaka takes the dharmakāya as its substance; the saṃbhogakāya subsumes the Prajñā[pāramitā], because the Prajñā[pāramitā] clarifies wisdom; the nirmāṇakāya subsumes the Nirvāṇa[-sūtra], because the Nirvāṇa[-sūtra] clarifies the hundred phrases of vimokṣa, the four virtues, and so forth. This is that master's clarification of the meaning of sovereign ruler as governing and subsuming. Now, to clarify the sovereign ruler, it should possess three meanings, namely: emperor (di), wisdom (hui), and king (wang). The emperor is supremely noble, most revered, and most exalted; wisdom is divine strategy and sagely planning; the king is the courtly gathering of ten thousand states. Fully possessing these three meanings, it is called the emperor-wisdom-king. This sūtra is also like this: the Tathāgata roams in the immeasurable, profound dharmatā, surpassing the purities practiced by the bodhisattvas; this is the meaning of the most revered and supremely noble. If there are those who hear it, they are able to contemplate the unsurpassed, profound, and subtle meaning, opening the gate of ambrosia, entering the city of ambrosia, abiding in the chamber of ambrosia, causing all sentient beings to partake of the flavor of ambrosia, and slashing the net of afflictions with the sword of wisdom; this is the meaning of the sagely wisdom and heroic strategy. Protected and adorned by all buddhas, revered by bodhisattvas and all devas, praised by the world-protectors, capable of drying up the rivers of the hells, and causing all unprecedented events in the world to manifest fully; this is the meaning of the courtly gathering of ten thousand states bringing abundant benefits. Applying these three meanings to suppress the ten kinds of threefold Dharma-doors: the path of suffering is identical to the dharmakāya, which is the meaning of nobility; afflictions are identical to prajñā, which is the meaning of wisdom; karma is identical to vimokṣa, which is the meaning of courtly gathering. Up to the virtue of the dharmakāya being the meaning of nobility, the virtue of prajñā being the meaning of wisdom, and the virtue of vimokṣa being the meaning of courtly gathering. Each and every Dharma-door fully possesses the three meanings; each and every Dharma-door is a king of sūtras.

2.19

Having understood this meaning, one then discusses subsuming dharmas. Subsuming dharmas is threefold: first, subsuming doctrinal gates; second, subsuming scriptural teachings; third, subsuming the six levels of identity. First, subsuming doctrinal gates: the three paths subsume all delusions; the three consciousnesses subsume all understandings; the three kinds of buddha-nature subsume all causes; the three kinds of prajñā subsume all wisdoms; the three kinds of bodhi subsume all practices of generating the aspiration [for enlightenment]; the three kinds of Mahāyāna subsume all stages of setting out; the trikāya subsumes all wisdom virtues of the fruit of buddhahood; the three kinds of nirvāṇa subsume all abandonment virtues of the fruit of buddhahood; the triratna subsumes all grace virtues of the Buddha; and the three virtues subsume all principles. This is the horizontal subsumption of doctrinal gates. Second, subsuming teachings: the three paths are the three hindrances; the three hindrances are precisely the three liberations, which subsumes the Vimalakīrti-nirdeśa's teaching on inconceivable liberation. The three consciousnesses subsume the Laṅkāvatāra, the Bodhisattvabhūmi (*Dhāraṇī* / *Bhūmi* treatises), the Mahāyānasaṃgraha, and so forth. The three kinds of buddha-nature subsume the Nirvāṇa [Sūtra]. The three kinds of prajñā subsume the Pañcaviṃśatisāhasrikā-prajñāpāramitā and the other teachings of the five periods. The three kinds of bodhi subsume the various vaipulya sūtras. The three kinds of Mahāyāna subsume the Lotus Sūtra. The trikāya subsumes the Avataṃsaka. The three kinds of nirvāṇa, the triratna, and the three virtues all subsume the Nirvāṇa [Sūtra]. These are cited according to the respective texts; all the eighty thousand dharma treasuries should likewise be subsumed (and so forth). Third, subsuming the stages: the path of suffering contains all five aggregates; the path of afflictions contains the five entrenchments of delusion; the path of karma contains all karma, and so forth (and so forth). The three paths are the three hindrances, which obstruct and cover the six stages. If, in accordance with the three kinds of non-paths, one penetrates to the three kinds of Buddha-path, what is revealed by the six stages subsumes all stages. Even up to the three virtues, there are also six stages. Since the three virtues are completely subsumed, how could the six stages not be completely encompassed? The analogy between them may be naturally known (and so forth). As for why three rounds of subsumption are made, they correspond to the three meanings of 'emperor', 'wisdom', and 'king'. Subsuming doctrinal gates corresponds to the meaning of 'noble'; subsuming teachings corresponds to the meaning of 'wisdom'; and subsuming stages corresponds to the meaning of 'king'. Furthermore, subsuming doctrinal gates is horizontal subsumption; subsuming stages is vertical subsumption; and subsuming teachings is both horizontal and vertical subsumption. The meaning of comprehensive subsumption having been made clear, the meaning of 'king of sūtras' is manifest.

2.20

Next, clarifying the king of sūtras by contemplating the mind: contemplating the mind as precisely the middle is the meaning of 'noble'; contemplating the mind as precisely the empty is the meaning of 'wisdom'; contemplating the mind as precisely the provisional is the meaning of 'holding court'. This is the king of sūtras within the contemplation of mind. Discussing stages from the perspective of contemplating the mind: the Suvarṇaprabhāsa of the innate principle originally possessed by sentient beings, when in the mind it is merely a name, is the Suvarṇaprabhāsa in Name Only. Cultivating contemplation thought-moment by thought-moment is the Suvarṇaprabhāsa of Contemplative Practice. When the contemplative mind is pure and ripe, it is the Suvarṇaprabhāsa of Resemblance. Entering into the stream of dharmas is the Suvarṇaprabhāsa of Partial Realisation. Reaching the utmost limit and bottom is precisely the Suvarṇaprabhāsa of Ultimate Attainment. If one does not cultivate contemplation, what benefit is there in merely listening? It is like gazing longingly at a treasure mountain from afar without taking a step on the road—how could one reach it? For this reason, one must undertake a round of contemplating the mind to make the wisdom gained through hearing complete.

2.21

Next, explaining the shared title, as stated in the Profound Meaning of the Lotus Sūtra (and so forth).

2.22

The second [section], discerning the substance, has three parts: first, explaining the name; second, citing proof; third, critical analysis.

2.23

Regarding explaining the name: 'substance' (tǐ) means essential material (zhì), and 'essential material' means the primary essential material. What is the substance that is the primary essential material? The dharmakāya and dharmatā are the substance and essential material of the sūtra. If based on meaning, the dharmakāya is the substance and essential material. If based on the text, dharmatā is the substance and essential material. Dharmakāya and dharmatā are merely different names, not two separate substances; to facilitate understanding, they are both presented together. The term 'dharmatā' is general; here, the dharmatā that the Buddha roams and enters is taken as the substance and essential material. (The text states:) 'At that time the Tathāgata roamed in the immeasurable, extremely profound dharmatā, surpassing the purities practiced by the bodhisattvas.' Thus we know that this substance is not shared with bodhisattvas of the lower grounds, the two vehicles, and so forth; it is not general dharmatā, but solely the sarvākārajñatā that the Buddha roams and enters. Taking this as the root, immeasurable virtues jointly adorn it, diverse manifold practices return to it, and discourses and question-and-answers jointly explain and discern it, just as the myriad stars encircle the Pole Star, or the ten thousand rivers pay homage to the eastern sea; hence the dharmakāya and dharmatā are taken as the primary essential material of the true substance of this sūtra. Therefore, scholars of the Classics explain: propriety (lǐ) is substance (tǐ). In substance there are noble and lowly, elder and younger: the substance of ruler and father is noble, and the substance of minister and son is lowly. One should know that this explanation of substance as propriety agrees in meaning with the scriptural dharmatā. It is what the Tathāgata roams in and what the buddhas uphold; thus one knows that this substance is an exceedingly noble dharma. Furthermore, substance has the meaning of 'bottom'. Exhausting the source to reach the very bottom, where principle is completely plumbed in its deep storehouse and the true limit is illuminated, is termed 'bottom'. The Mahāprajñāpāramitā-śāstra states: 'The great ocean of the perfection of wisdom can only be plumbed to its bottom by the Buddha.' This agrees in meaning with the extremely profound dharmatā in the present sūtra. One should know that dharmatā is high and deep, vertically plumbing the Buddha-ocean; hence 'substance' is explained by the meaning of 'bottom'. Furthermore, substance has the meaning of 'penetration'. Attaining the meaning of this substance, one penetrates everywhere without blockage, like wind moving through the sky, unhindered and unobstructed; all different names and distinct expositions are never contrary to dharmatā. The Mahāprajñāpāramitā-śāstra states: 'Prajñā is a single dharma, but the Buddha spoke of it under various names; conforming to the kinds of sentient beings, he established different terms for it.' It also states: 'If one contemplates according to the Dharma the Buddha, prajñā, and nirvāṇa, these three are of a single characteristic; in reality there is no difference.' This agrees in meaning with the immeasurable dharmatā in the present sūtra. One should know that dharmatā is vast and boundless, horizontally encompassing the dharmadhātu completely without barrier; hence 'substance' is explained by the meaning of 'penetration'.

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金光明經玄義 — Classical Chinese