金光明經文句 4.9

From "Good woman, you should contemplate" onward for twenty-one lines is the second [section], which explains the contemplation of the two kinds of emptiness—of the sentient being and of dharmas. The text has two parts: first, eight and a half lines explain cultivating the contemplation of the two kinds of emptiness of the sentient being and dharmas as the cause; next, twelve and a half lines explain arising function once the fruit is accomplished. Within the cause there are also two parts: first, three and a half lines explain the contemplation of the two kinds of emptiness of the sentient being and dharmas with reference to suffering and origination; next, from "The essence and characteristics of ignorance" onward for five lines, it explains the contemplation of the two kinds of emptiness of the sentient being and dharmas with reference to the twelve links of dependent origination. With reference to suffering and origination, there are also two parts: first, from "Good woman" onward for one and a half lines, it explains the emptiness of the sentient being; next, from "Such great elements" onward for two lines, it explains the emptiness of dharmas. Question: The four truths and the twelve links are dharmas of the two vehicles; how can they be a contemplation gate of the bodhisattva? Answer: The four truths and the twelve links are common contemplation objects for the three vehicles. For example, on a great highway, the noble and the base travel alike; it cannot be that because common folk walk on it, it is classified as belonging exclusively to the common people. What is the common meaning? The Mahāparinirvāṇa-sūtra says: "Formerly, I together with you did not see the four true truths…" and so on. It also says: "Ordinary persons have suffering but no truth; śrāvakas have suffering and have the truth of suffering; bodhisattvas understand suffering as having no suffering, yet having the absolute truth; the Buddhas, the Tathāgatas, have the true and have the real." Why is this so? The two vehicles contemplate the measurable four truths; bodhisattvas contemplate both measurable and immeasurable four truths. The Great Sūtra says: "The twelve links of dependent origination are of four kinds: through contemplating them with inferior wisdom, one becomes a śrāvaka; through contemplating them with intermediate wisdom, one becomes a pratyekabuddha; through contemplating them with superior wisdom, one becomes a bodhisattva; through contemplating them with supreme wisdom, one attains the Buddha's bodhi." There is also a distinct meaning: the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says, "The twelve links of dependent origination are exclusively the dharma of bodhisattvas. As when the Buddha formerly was the young scholar, though he practiced numerous practices, they were not pāramitās. Seeing Dīpaṅkara Buddha, he attained the forbearance of the non-arising of dharmas; in a single moment of thought he was in correspondence, cultivating correspondence with the emptiness of suffering, up to cultivating correspondence with the emptiness of cessation, cultivating correspondence with the emptiness of ignorance, up to the emptiness of aging and death. Among all correspondences, the correspondence with emptiness is the foremost; guiding practice by means of emptiness, all are called pāramitās. Because he attained the forbearance of the non-arising of dharmas, the Buddha immediately bestowed prophecy upon him." You should know: how could a bodhisattva not contemplate the four truths and the twelve links? Although the two vehicles also contemplate them in common, their methods of contemplation are different. Śrāvakas contemplate all fruits collectively as a single contemplation of the truth of suffering. They contemplate all afflictions and karma collectively as a single contemplation of the truth of origination. Furthermore, both suffering and origination are entirely present; therefore it is called the contemplation of general characteristics. Pratyekabuddhas contemplate suffering as seven: five in the present and two in the future. They contemplate origination as five: two in the past and three in the present. Contemplating the three times separately and opening suffering and origination distinctively, it is therefore called the pratyekabuddha's contemplation of specific characteristics. Although there is a difference between general and specific, both are self-taming and self-delivering, and both are merely contemplations analyzing the two kinds of emptiness of the sentient being and dharmas; they differ from the bodhisattva. Bodhisattvas, for the sake of sentient beings, cultivate the four immeasurables and the six pāramitās, contemplate the four truths and the twelve links, and realize the two kinds of emptiness of the sentient being and dharmas. Now let us present a simile for this. It is like clenching five fingers into a fist: if one finger were one fist, there should be five fists; if one finger has no fist, how could five have it? The 'self' or 'person' is also like this: gathering the five aggregates constitutes a sentient being. If one aggregate had a sentient being, there should be five sentient beings; if one aggregate has no sentient being, even with five there is none. Seeking the sentient being within the aggregates, one cannot find it; seeking the sentient being apart from the aggregates, one also cannot find it. Although seeking the fist one cannot find the fist, this does not prevent the fingers of skin and bone from existing; although seeking the person one cannot find the person, this does not prevent the dharmas of the five aggregates from existing. When practitioners of the two vehicles attain the emptiness of the sentient being, they are not yet able to know the emptiness of dharmas; they must further analyze the skin, flesh, bones, and marrow of the fingers, seeking part by part, and yet cannot find the finger; tracing earth, water, fire, and wind to their ultimate limit in adjacent subtle atoms, they also cannot find matter; in prior thoughts and subsequent thoughts, there is also neither perception nor feeling. Seeking the finger and not finding the finger, only then do they know that the finger does not exist; seeking dharmas and not finding dharmas, only then do they know that dharmas are empty. Neither attaining the object of the two kinds of emptiness of the sentient being and dharmas, nor attaining the wisdom of the two kinds of emptiness of the sentient being and dharmas. The contemplation of the common bodhisattva is also like this; these are the characteristics of the analysis of the two kinds of emptiness of the sentient being and dharmas by bodhisattvas and the two vehicles: like this, there is only the difference between personal practice and benefiting others, and so on. If one discusses the distinctive bodhisattva's embodiment of emptiness, it is eternally different from this. It is like seeing a fist in a mirror: the suspended substance is already empty, requiring no investigation. Since the mirrored fist is already illusory, the mirrored fingers are not real. Since the fist and fingers inside the mirror are illusory, the fist and fingers outside the mirror are also not real. Sentient beings are also like this: there is only a name called 'sentient being'. This name is originally and naturally empty; it is not empty only after investigation. Since the name is already a provisional name, dharmas are also not real dharmas. Embodying the name is immediately embodying dharmas, as the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'The nature of the self is like the nature of form; the nature of form is like the nature of the self.' In the present life, sentient beings and dharmas arise from ignorance and volitional formations: since the five fruits are already illusory, how could the two causes be real? The text below says: 'Original nature is empty and tranquil; it exists because of ignorance.' Since ignorance is already tranquil, how could that which is born from ignorance fail to be tranquil? Although they do not grasp the two objects of the sentient being and dharmas, they can clearly and thoroughly penetrate the two objects without being defiled by them; although they do not grasp the wisdom of the two kinds of emptiness of the sentient being and dharmas, they can clearly and thoroughly penetrate the wisdom of the two kinds of emptiness without being purified by the wisdom. Neither defiled nor purified, double-negating both extremes, directly entering the supreme absolute truth of the Middle Way, they can double-illuminate the two truths. The three truths shine brightly; neither before nor after, in a single moment there is great awakening, corresponding with this profound dharmatā, fully attaining the diamond treasure-trove. This is the bodhisattva's contemplation of embodying the two kinds of emptiness of the sentient being and dharmas. Although the various Hīnayāna masters speak of analytical emptiness, it is identical to non-Buddhist doctrines. Why? In analyzing matter to the extreme of adjacent subtle atoms, they either preserve the dust particles without breaking them down, or break down the dust particles to extinguish them entirely. If they preserve them without breaking them down, it is merely the view of permanence; if they break down the dust particles entirely, it is merely the view of annihilationism. Annihilationism and permanence are clearly evident—if not heterodox, what can this be called? Although the various Mahāyāna masters speak of embodying emptiness, it is identical to the inferior path. Why? Exclusively employing the wisdom of embodiment, they cannot in a single thought of an empty mind playfully sport in spiritual penetrations, purify Buddha-lands, or fully explain the Buddha's knowledge and vision; how could they attain the three wisdoms in a single mind, be fully endowed with the five eyes, and achieve bodhi? They resemble the Hīnayāna person of broken dharmas who lacks the three clarities, the six spiritual penetrations, the knowledge of aspiration, the summits, and so forth, being merely a person liberated by wisdom and nothing more—if not inferior, what can this be called? The opening scroll of the present sūtra exhausts the profound and reaches the utmost breadth: the 'Introductory Chapter' says, 'roaming in the immeasurable, profound dharmatā'; the 'Chapter on Emptiness' says, 'seeking the Tathāgata's true Dharmakāya'; the 'Chapter on the Relinquishing of the Body' says, 'seeking quiescent, unsurpassed nirvāṇa'. How could one use worldly people's heterodox views? How could one use the Hīnayāna analysis? How could one use the Mahāyāna masters' embodiment to understand this meaning of emptiness? The one and a half lines from 'Good woman, you should contemplate' onward explain the contemplation of the emptiness of the sentient being: the first line directly addresses and exhorts her; the next line points to the object above; the next four lines directly perform the contemplation.

"Good woman" refers to the deity of the bodhi tree. When the Buddhas preach the Dharma, they must have someone to address; drawing upon one to instruct the multitude, he therefore addresses this person. Furthermore, the capacities and conditions of the assembly at that time were appropriately centered on the good woman: if she heard him address her, her past goodness would arise. Moreover, male deities represent expedient means and female deities represent the perfection of wisdom; wishing to expound the perfection of wisdom in order to destroy foolish attachment, he therefore addresses a female deity. Furthermore, the Buddha attained the Way under the tree of awakening; wishing to speak of this Way, he therefore addresses the tree deity. This expresses the four siddhāntas; addressing her is not without causal conditions. "Should contemplate": by exhorting one person, an example is made for all. All bodhisattvas must cultivate the perfection of wisdom; there are no bodhisattvas who do not proceed by this, and hence it is said, "should contemplate." "All dharmas" points to the aforementioned objects of the two emptinesses—the four truths and the twelve links of dependent origination, whether provisional or actual. Although the terms are brief, they encompass all dharmas; hence it is said, "all dharmas." "In this way" directly clarifies the total contemplation. "In this way" has three meanings: in accordance with phenomenon, in accordance with principle, and in accordance with that which is neither phenomenon nor principle. "In accordance with phenomenon" is like the overflow of impurities in the provisional mental representations of the auxiliary path. "In accordance with principle" is like the absence of dharmas in the two emptinesses of sentient beings and dharmas. "In accordance with that which is neither phenomenon nor principle" is like the dharmatā and the Dharma-body. Furthermore, phenomena are immediately identical to principle, and identical to that which is neither phenomenon nor principle. That which is neither phenomenon nor principle is also immediately identical to principle and immediately identical to phenomena. Principle is immediately identical to phenomena and immediately identical to that which is neither phenomenon nor principle. The three dharmas are neither one nor different; hence it is said, "in this way." The three dharmas are also both one and different; hence it is said, "all dharmas." "Where is there a person?": this points out the contemplation of principle. "Where": if there is a person in the locus of form, then the four aggregates are not needed; if there is no person in the locus of form, then in the four loci there is also no person. In all five loci there is absolutely no person; hence it is said, "Where is there a person?" Furthermore, since there is no person in the locus of the fruit, there is also no person in the locus of the causes of ignorance and volitional formations. When cause and fruit are combined, there is also no person; when separated from cause and separated from fruit, there is also no person; hence it is said, "Where is there a person?" Since a person does not exist, sentient beings, the sixteen views of a knower, and so forth all do not exist; hence it says, "as well as sentient beings." "Originally by nature empty and tranquil": this points out the contemplation of that which is neither phenomenon nor principle. In original nature there are no phenomena, nor is there emptiness. Emptiness originally empties phenomena; since there are no phenomena, what is there for emptiness to empty? Because there are no phenomena, phenomena are tranquil; because there is no emptiness, emptiness is tranquil. The original nature is like this; it is not merely so beginning now. Hence it is said, "originally by nature empty and tranquil." "Existing due to ignorance": this points out the contemplation of phenomena. If it is empty and doubly empty, how could there be these phenomena? Since there are phenomena, there is emptiness; since there is emptiness, there is that which is neither phenomenon nor principle: these three kinds all exist due to ignorance. Because there is the delusion of ignorance, there are volitional formations; when there are volitional formations, there are sentient beings and dharmas. Since there are sentient beings and dharmas, there is the contemplation of auxiliary phenomena; as the auxiliary arrives to support the primary, there is the contemplation of the principle of emptiness; as the primary and the auxiliary manifest the source, there is the contemplation of that which is neither phenomenon nor principle. Not knowing these things is called ignorance. The Vimalakīrti-nirdeśa says: "From foolishness there is craving, and thus my illness arises; because illness arises, there is the application of medicine." This is precisely the meaning. If one knows that ignorance is originally by nature empty and tranquil, then there is not even ignorance—how could there be phenomenon, principle, or neither phenomenon nor principle? Because it is ultimately pure, it is called the wisdom of emptiness. However, the view of self is deep and heavy, forming a great obstacle to studying the Way. What ordinary beings do is always accompanied by the self: I walk, I stay, sitting, lying down, and speaking are never separated from the self; I practice giving and morality, up to I practice wisdom. If one grasps the deceased body of another and conceives of a self, this self is coarse and dull; if one clings to the dust of dharmas and conceives of a self, this self is subtle and sharp. Like clinging to a single dharma, claiming "I know, I understand," one generates a self with regard to dharmas; clinging to any single phrase as true and regarding the rest as false speech—this is the extreme view. Taking what is not the Way to be the Way—this is the attachment to rules and rituals. Taking what is not principle to be principle—this is the attachment to views. Taking what is improper to be proper—this is wrong view. Regarding oneself as right and despising others—this is arrogance. Denying it is anger; praising it is craving; refuting it is doubt; failing to understand it is foolishness. The ten entangling afflictions take the self as their root; unknowingly they increase day and night. Even if one possesses worldly knowledge, eloquence, and intelligence like Dīrghanakha or the iron-plated belly, whose refutations make stones split, make trees break, make waters dry up, and make fires extinguish, one remains ever further from the Way. Even if one follows dhyāna to the realm of Brahmā or to the peak of the sphere of neither-perception-nor-non-perception, the mind of self always remains; about to leave, it returns again. If such ordinary heretics do not even possess the stage of warmth, how could they destroy the self? Expounding this self in detail, there are twenty kinds of view of identity, namely: positing five by identifying with the aggregates, positing five by being apart from the aggregates, five aggregates being within the self, and five selves being within the aggregates—these make twenty. If one aggregate is the self, the remaining aggregates are not the self; if they are combined to be the self, then there would be five selves. This meaning is incorrect. If apart from the aggregates there is a self, since it is apart from the aggregates, whose self would this self be? This meaning is incorrect. If within the aggregates there is a self, then the aggregates would contain the self, like a vessel containing fruit or a room lodging a person. This meaning is incorrect. If within the self there are the aggregates, then the aggregates would be inside the self. This meaning is incorrect. This is the refutation of the twenty kinds of view of identity; this is explained in terms of external objects. Yet in the internal mind one still posits the existence of a self; one should again turn the contemplation inward: there is a self identical to wisdom, there is a self apart from wisdom, there is wisdom within the self, or there is a self within wisdom. All these meanings are incorrect; this again refutes twenty kinds of view of identity. Combining the inner and outer counts makes forty kinds of view of identity; this is called the emptiness of the sentient being. The Abhidharma says: "The view of self is an equal and co-arising cause. When the view of self arises, it has not yet moved body and speech; only when thinking arises on the basis of the view of self do body and speech move." When the view of self has been severed, one awakens to the emptiness of the sentient being. The Tattvasiddhi explains that the mind with the view of self is itself thinking, and is able to move body and speech. When the view of self has been severed, one immediately awakens to the emptiness of the sentient being and also awakens to the emptiness of dharmas. The Mahāyāna explains that the view of self already includes all dharmas; how could it not include thinking? To awaken to the emptiness of the sentient being is precisely to awaken to the emptiness of actual dharmas. The refutation of the twenty kinds of view of identity universally applies to the above three phrases. If one approaches principle through phenomena: where is there a person? Identical to the aggregates, apart from the aggregates, within the aggregates there is no person, within the person there are no aggregates—the twenty kinds of views are refuted; hence it is said, "Where is there a person?" As for the wisdom that contemplates: is wisdom identical to a person? Is there a person apart from wisdom? Is there wisdom within the person? Is there a person within wisdom? These assumptions are also refuted; hence it is said, "Where is there a person?" If one practices the contemplation that original nature is empty and tranquil, being neither phenomenon nor principle: original nature is empty and tranquil; originally there is neither being identical to nor apart from the aggregates. Since aggregate, person, person, aggregate do not exist, such assumptions are refuted; hence it is said, "Where is there a person?" The original nature of the wisdom that contemplates is also tranquil; hence it is said, "Where is there a person?"

When one undertakes the contemplation of impurity as an auxiliary path, if one contemplates an unwholesome mind grasping an object, that is defiling the five aggregates. If it is a wholesome mind with shame and conscience, that is an expedient for submerging the five aggregates. These views all rely on matter; matter is itself impure, and because it is impure, there is neither person nor self; therefore [the sūtra] says, "Where is there a person?" The wisdom that contemplates is also like this; therefore it says, "Where is there a person?" If spoken of in terms of achieving awakening, destroying the twenty kinds of view of personal identity (kāyadṛṣṭi) is attaining the emptiness of the sentient being, with delusion of views no longer remaining. But one who performs the twenty kinds of contemplation eliminates delusion regarding real dharmas; if delusion regarding real dharmas is eliminated, one immediately enters the path of cultivation (bhāvanā-mārga), and one should then say, "Where is there any dharma?" If spoken of in terms of one who is not yet awakened: although one performs the twenty kinds of contemplation, the delusion of views is not yet eliminated, and one merely suppresses craving upon nominal designations, passing into real dharmas and conceiving a self. Hence the Lotus Sūtra says: "Sentient beings are attached at every point, abandoning one and grasping another like an inchworm." One must further perform the twenty kinds of contemplation upon real dharmas, causing the wisdom of emptiness to become distinct and clear, so that performing it everywhere entails no fault. From "These great [elements]" downward, two lines explain the contemplation of real dharmas. When one achieves awakening through the emptiness of the sentient being above, one immediately understands dharmas; [this] is further stated for the sake of those who have not yet awakened. The text also falls into three parts: the first two phrases mean that dharmas are identical to emptiness; the next line and one phrase mean that the original nature of dharmas is neither empty nor provisional; the next phrase means that dharmas are identical to the provisional—analogous to the three meanings in the emptiness of the sentient being. "These great [elements]" indicates the dharmas of the four great elements. "None of them is real" directly explains the contemplation of emptiness. If the four great elements each preserved their own nature, earth preserving the nature of solidity should not move and should not become warm; water preserving the nature of moisture should not turn into ice and should not form waves; fire preserving the nature of heat should not turn into fuel and should not be a flame; wind preserving the nature of motion should not sustain and should not stop upon striking a wall. Since a single great element possesses the three [other] natures and is not wholly solid, not wholly moist, not wholly hot, and not wholly moving, having lost its original nature, it is not real; being not real, it is empty. The Sūtra on Requesting Avalokiteśvara says: "Earth has no nature of solidity; the nature of water does not abide; fire arises from conditions; the nature of wind is unobstructed; each and every one enters the limit of reality." This is precisely its meaning. Above, inquiring into the emptiness of the sentient being, it therefore said, "Where is there a person?" Now, inquiring into the emptiness of dharmas, it therefore says, "None of them is real." "Not real" means precisely empty. "Originally unarisen of themselves" means that the original nature of dharmas is unarisen and unceasing—the contemplation of neither empty nor provisional. Realizing that their origin does not arise, there is no combination in the middle, nor emptiness at the end. Originally there are no four great elements; how could the four great elements come to arise? Since the origin is unarisen, how could there be combination in the middle? Since the four great elements do not combine, how could the five aggregates combine? Since the great [elements] and the aggregates do not combine, how could there be emptiness of dharmas? They are originally unarisen and unceasing of themselves; it is not that the wisdom of contemplation causes them to be unarisen and unceasing. This is what is meant by "the immediate identity of phenomena and principle." "Through these causes and conditions" refers to the causes and conditions of contemplative understanding. Contemplation and principle merge, realizing that [dharmas are] immediately empty, immediately provisional, and immediately the middle. The Great Sūtra says: "There are also causes and conditions: by extinguishing ignorance, one immediately obtains the blazing lamp of sambodhi." This is precisely the meaning of causes and conditions. "Coming into existence through combination" means that dharmas are immediately provisional. Since their original substance is not real, how could there be the great [elements] and the aggregates? This is due to the causal conditions of ignorance and karma: by relying on the resultant physical body left behind in the present world, the four great elements and five aggregates come to exist. That is, they exist through the combination of causes and fruits of delusion. Because these dharmas exist, their substance has existence, non-existence, and neither existence nor non-existence; they are immediately empty, immediately provisional, and immediately neither empty nor provisional. The clear text of the threefold contemplation is right in the sūtra; how could one not believe it? Further, for persons of dull faculties, one characterizes the delusion regarding real dharmas: some say the four great elements and five aggregates are existent, are non-existent, are both existent and non-existent, or are neither existent nor non-existent. Once the four attachments arise, arising is called existence. These views rely on matter; relying on matter, they give rise to a self; the self gives rise to the five sharp [afflictions]. Becoming angered on account of dharmas, they further give rise to the five dull [afflictions]. The ten emissaries are the origin (samudaya), which then brings forth future suffering. Failing to understand in future lives, [this continues] endlessly in cyclical transmission: the surging waves on the great ocean of birth and death; lifetime after lifetime, they are constantly deluded by the great [elements] and aggregates. Delusion regarding this material dharma is the aggregate of matter; sorrow and joy are the aggregate of sensation; grasping appearances is the aggregate of perception; initiating wholesome and unwholesome is the aggregate of formations; making discriminations is the aggregate of consciousness. Because the aggregate mind arises, it is called having dharmas, which is not the emptiness of dharmas. When the mind does not rely on matter, nor does it rely on sensation, perception, formations, or consciousness, it becomes serene and puts an end to all evils, and immeasurable sins are eliminated. A person of such noble excellence is able to see wisdom (prajñā); this is also the profound dharmatā, and within the golden radiance one is able to see me, Śākyamuni. If a practitioner is able to contemplate the two emptinesses of the sentient being and dharmas in this way, it is like carrying a precious jewel while returning home; within one or two lifetimes, one will accomplish something, guaranteed not to be left stranded. From "The substance and characteristics of ignorance" downward, five lines explain the contemplation of the two emptinesses of the sentient being and dharmas through the twelve links of dependent origination. The text falls into two parts: the first three lines present the characteristics of the object, and the latter two lines present the characteristics of the contemplation. The first part also has two sections: the first two lines explain the object of the emptiness of the sentient being; hence the text says, "It is called ignorance." The Treatise says: "Who grows old and dies?" Thus we know it is the object of the emptiness of the sentient being. The latter one line presents the object of the emptiness of dharmas; the text says, "Old age, death, sorrow, and affliction." The Treatise says: "This is old age and death." Thus we know it is the object of the emptiness of dharmas. However, the sūtras and treatises differ regarding the twelve links of dependent origination: sometimes [explaining them in terms of] the three periods of time, sometimes retribution, sometimes a single thought-moment, or sometimes ten kinds. The three periods of time means that the two past causes destroy the view of an eternal spirit; the five present results destroy the view of a spirit as self; the three present causes and two future results destroy the view of the annihilation of the spirit—this is what is conventionally used. Retribution means: from the initial entry into the womb as a kalala considered as ignorance, through the twelve links spanning the entire course of a single lifetime from beginning to end. A single thought-moment means: the Avataṃsaka Sūtra says, "The twelve links of dependent origination are within a single thought-moment of the mind"; the Mahāsaṃnipāta Sūtra says, "The twelve links of dependent origination are completely present in a single thought-moment of one person. For example, when the eye sees forms, not understanding is called ignorance; generating craving and aversion is called formations; the mind and consciousness at the center are called consciousness; matter operating together with consciousness is called name-and-form; greed arising in the six sense-bases is called the six internal bases; matter making contact with the eye is called contact; reception is called sensation; clinging attachment to matter is called craving; having conceptualized the marks of matter is called grasping; the thought of matter arising in the mind is called becoming; the arising of the mind is called birth, and the cessation of the mind is called death. The same applies through to the mind thinking of dharmas. In a single day and night, how many networks of the wheel of the twelve links of dependent origination does the ordinary consciousness spin to entangle itself?" Now we further explain the characteristics of their causal arising. If one contemplates that name-and-form arises from formations, and formations arise from ignorance, and regarding ignorance one fails to understand, saying it is existent, non-existent, both existent and non-existent, or neither existent nor non-existent—grasping through the tetralemma is entirely ignorance.

This matter is genuinely volitional formations; the mind in its midst is called consciousness; consciousness operating together with form is called name-and-form—each is as explained before. Furthermore, contemplating the single thought of entering the womb is name-and-form; the unfurling of the five vesicles is called the six sense-bases; the six sense-bases confronting sensory objects is called contact; receiving and experiencing them is called feeling. Within this feeling, one makes the fourfold discrimination: either there is feeling, there is no feeling, there is both feeling and no feeling, or there is neither feeling nor non-feeling. For instance, the eye receiving form: failing to understand form is ignorance; the mind of attraction and aversion is called formations; consciousness operating together with form is called name-and-form; greed arising at the six bases is called the six sense-bases; the rest are as explained above. Up to the mind's consciousness failing to understand dharmas is ignorance; attraction and aversion are all the formations; the rest are as explained above. Investigating the great tree of the twelve links of dependent origination in this way, its branches spread out, completely covering the three realms: who can recognize it? Who can chop it down? Since the present sūtra is an abridged exposition, it does not discuss the three times, the single thought, and so forth; it merely adduces the sentient being and dharmas as the objects of the two contemplations. It should be illustrated by an analogy: like seizing a firebrand and twirling it in the dark, a circular wheel continues in a round, unbroken circle. The fire is the real dharma; the wheel is the provisional designation. Sentient beings throughout the long night cling to provisional designations, twirling the embers without ceasing, bewildered by the firewood of the aggregates and sense-bases with the fire never dying out: by what means could the twelve links of dependent origination ever be exhausted? If one realizes that the wheel depends on the fire, then by halting one's hand there is no wheel; the fire relies on the firewood, and by removing the firewood there is no fire. When both the wheel and the fire are gone, that is the two emptinesses of the sentient being and dharmas. The object of the emptiness of the sentient being follows the pattern in the text of being threefold: The two lines on the substance and characteristics of ignorance explain that the original nature is neither existent nor non-existent; this is the object of the Middle contemplation. 'Existing through the conjunction of conditions of delusive conceptualization'—these two lines are the provisional contemplation. 'Because the object is non-existent'—these two lines are the object of the contemplation of emptiness. 'Therefore I say'—these two lines conclude it thus. The one verse line on formations, consciousness, and name-and-form explains the object of the emptiness of dharmas; by analogy it should have three, but the text is particularly abridged, and grasping the idea one can understand it. From 'karmic formations of manifold sufferings' onwards, it explains the contemplation of the two emptinesses of the sentient being and dharmas. The text also has three senses: The one verse line 'karmic formations of manifold sufferings are inconceivable' explains the contemplation of neither emptiness nor existence. The two lines 'Originally there is no birth, nor is there any conjunction' explain the contemplation of emptiness: the upper line 'originally there is no birth' is the emptiness of the sentient being, and the lower line 'nor is there any conjunction' is the emptiness of dharmas. The two lines 'improper reflection' explain the provisional contemplation: past improper reflection brought about present name-and-form; present improper reflection will further produce future aging and death (and so forth). Although designated as the contemplation of the two emptinesses of the sentient being and dharmas, it is simultaneously empty, simultaneously provisional, and simultaneously middle; its text is brilliant and luminous. When the explanation tallies with the principle, what room is there for doubt? Furthermore, for people of dull faculties, the characteristics of the contemplation of emptiness are explained: If the provisional designation is self-produced, it does not require real dharmas. If it is produced from dharmas, it is not produced from the provisional designation. If the provisional and real combine to produce it, there should be two provisionals. If it is separate from both provisional and real, that is impossible. The provisional designation of the present merely has a name; the name is not located inside, outside, or in between the two, nor does it eternally exist on its own. Because it is unobtainable, this is called contemplating the emptiness of provisional designations. Contemplating the emptiness of real dharmas: If name-and-form were self-produced, they should not depend on karma. If karma were able to produce them, an arhat has karma; why are they not produced? If karma and result co-produce them, each would have its own share of producing together; if each is devoid [of productive power], how could they produce together? If they are produced without causes and conditions, that is impossible. Since it cannot be obtained as born, neither can it be obtained as unborn, nor can it be obtained as both born and unborn, nor can it be obtained as neither born nor unborn. Nor can it be obtained as ceased, nor can it be obtained as unceased, nor can it be obtained as both ceased and unceased, nor can it be obtained as neither ceased nor unceased. With neither cessation nor birth, it is termed 'non-arising'. Because of non-arising, the provisional designation is destroyed; because the provisional is destroyed, the sixty-two views are destroyed; because views are destroyed, the real is also destroyed. When fire is not ignited, there is no smoke. When embers are twirled in broad daylight, there is likewise no wheel. This is a brief presentation of the characteristics of the contemplation of emptiness. The Middle contemplation and the provisional contemplation are in a separate record (and so forth). The twelve and a half verses from 'I have cut off all the entanglements of views, etc.' downward constitute the second [section]: the application of the two emptinesses of the sentient being and dharmas at the stage of fruition, explaining the completion of contemplation and the realization of fruition. The text has two parts: first, three and a half verses on the completion of practice for oneself; next, nine verses on the completion of converting others. The text on practice for oneself also has two parts: first, two verses on the perfection of the virtue of wisdom; next, one and a half verses on the perfection of the virtue of elimination. 'All views' refers to the sixty-two views, the eighty-eight anusayas, and so forth; hence it says 'all'. This is the completion of the contemplation of the emptiness of the sentient being. 'With the sword of wisdom' illustrates the sharp function of wisdom: the upper [text] illustrates cutting off views; the lower illustrates cutting off afflictions. 'Entanglements' specifically clarifies the ten entanglements. 'Net of afflictions' generally clarifies the ten anusayas. A net has the defect of entrapping; a house has the fault of darkening and obscuring. Penetrating the aggregates as empty and quiescent, the dark obscurations cannot cover [one]; tearing and destroying the net, the snare cannot obstruct [one]. This is the completion of the contemplation of the emptiness of dharmas. What the two vehicles cut off are the common entanglements of views; what bodhisattvas cut off are the distinctive entanglements of views. The Vimalakīrtinirdeśa says: 'Because the residue of defilements was not exhausted, the flowers adhered to their bodies.' Not yet having cut off the distinctive views, they were adhered to by the flowers. But when it says that the Buddha cuts off the entanglements of views, whether common or distinctive, they are completely and utterly exhausted only in the Buddha. The Mahāprajñāpāramitopadeśa says: 'The supreme among sentient beings is the Buddha; the supreme among dharmas is nirvāṇa.' The supreme provisional and real are what the Buddha ground is never bewildered by; hence it says 'cut off', that is all. Sūtras and treatises differ: some say that the Buddha's highest of high wisdom cuts off the lowest of low delusions, and because the power of ignorance is great, only the Buddha's wisdom can cut it off; with the wisdom corresponding to a single thought, both direct defilements and residual habits are utterly extinguished without remainder. Some say that only where there is a superior person is it called 'cutting off'; for the unsurpassable person, it is called 'having nothing to cut off'. These accord with the country, the time, the person, and the awakening, and all have their benefit (and so forth). 'Realizing the unsurpassable path' means the direct path of the two emptinesses of the sentient being and dharmas is perfected. 'Subtle and wondrous merits' means the auxiliary paths of the two emptinesses of the sentient being and dharmas are perfected. The one and a half verses from 'opening the gate of ambrosia' downward explain the perfection of the virtue of elimination. Ambrosia is the divine medicine of immortality of the gods; those who partake of it have long life and peaceful bodies, great strength and a luminous physique. This illustrates the Buddhas' virtue of elimination dwelling in great nirvāṇa, the function of true eternity, bliss, self, and purity; know that this is the perfection of the virtue of elimination. Furthermore, this doctrinal meaning is also intended to correspond comprehensively to the stages in the Avataṃsaka-sūtra: 'Opening the gate of ambrosia' corresponds to the ten abodes, because first opening the noble path blocks the two extremes, hence it says 'opening'. 'Showing' corresponds to the ten practices, displaying them individually. 'Entering' corresponds to the ten dedications, turning phenomena into principle. 'Dwelling' corresponds to the ten grounds, dwelling in the room of dharmatā. 'Partaking of the taste' corresponds to marvelous enlightenment; partaking of this taste oneself, one additionally extends it to others. It is not that the lower grounds do not convert others, but because their own practice is not yet complete, their conversion is also not broad.

The fruition of the Buddha ground is complete: the virtue of eradication is fully perfected, the power of kindness and compassion is immense, and he is able, for the sake of sentient beings, to open the ten dwellings, display the ten practices, enter the ten dedications, abide in the ten grounds, taste the nectar of immortality, and be fully endowed with function, such that both the virtue of eradication and the transformation of others are established. Furthermore, this generally corresponds to the four knowledges of prajñā: opening corresponds to the knowledge of the path; displaying corresponds to the knowledge of the species of the path; entering corresponds to all-knowledge; abiding corresponds to all-knowledge in its forms; and tasting the flavour corresponds to the Buddha abiding in great nirvāṇa. Causing sentient beings through great compassion to attain these four knowledges does not in any way contradict the meaning of the virtue of eradication in the fruition ground (and so on). Furthermore, this corresponds to the opening, displaying, awakening to, and entering of the vision and knowledge of the Buddha in the Lotus Sūtra. It is precisely because the Buddha's virtues are complete and perfect that he can appear in the world for the sake of the one great cause, to open and display the Buddha's vision and knowledge to sentient beings; the meaning also becomes clear with respect to the virtue of eradication. Furthermore, the Nirvāṇa Sūtra speaks of 'permanence, bliss, self, and purity', which is most fitting for the fruition of eradication, as explained previously (and so on).

The nine lines from 'Blowing the great Dharma conch' onward explain the completion of the transformation of others in the fruition ground. The text has two parts: first, two lines on transforming others by turning the wheel of the Dharma; next, seven lines on transforming others through the four great vows. Preaching the Dharma also has two parts: first, one line on preaching the Dharma; next, one line on supernatural powers. In other sūtras, supernatural powers come first to awe beings, introducing the subsequent preaching of the Dharma; in this sūtra, supernatural powers come afterward to consummate the preceding preaching of the Dharma. When cultivating the cause, it is the correct wisdom of the two emptinesses of sentient beings and dharmas; upon attaining the fruit, the virtue of knowledge is perfected, and thus he can preach the Dharma to transform others. When cultivating the cause, it is the auxiliary paths of the two emptinesses of sentient beings and dharmas; upon attaining the fruit, the virtue of eradication is perfected, and thus he can use supernatural powers to transform others.

Regarding the four metaphors given for preaching the Dharma, the benefits of hearing the Dharma are indeed boundless; four metaphors are briefly presented to make specific correspondences. Blowing the conch is changing the designation: it symbolizes the Buddha preaching the Hīnayāna Dharma, changing the ordinary nature of the suffering and forbearance of ordinary persons to enter the correct nature of the noble ones; and preaching the Mahāyāna Dharma, changing the biased nature of ordinary persons and noble ones to enter the perfect nature of the Middle Way. The seventh ground of the common teaching, the first ground of the distinctive teaching, and the first dwelling of the perfect teaching are all ranks of changing the designation, entering the Middle from the biased. Striking the great Dharma drum: striking a drum gives warning to advance and marshals the host to march forward; this symbolizes the Buddha preaching the Dharma to urge and advance deep practice. The Hīnayāna rank is in the path of cultivation; in the common teaching it is in the eighth ground; in the distinctive teaching it is in the ten practices; and in the perfect teaching it is in the first dwelling; these ranks all advance toward the true path of cultivation through the power of hearing the Dharma. Lighting the great torch of the Dharma: a torch can illuminate itself and can also illuminate others; this symbolizes the Buddha preaching the Dharma to mutually benefit both self and others, like a thousand-year-dark room that a single lamp can illuminate, or like a single lamp lighting hundreds of thousands of lamps. The power of hearing the Dharma mutually benefiting self and others is just like this. The eighth ground of the common teaching, the ten dedications of the distinctive teaching, and also the first dwelling of the perfect teaching are all ranks where the path and contemplation flow together and self and others are mutually benefited. Raining the supreme rain of the Dharma: rain can ripen things; though a farmer exerts effort, luxuriant growth yields little benefit without it; but once seasonal moisture descends, flowers and fruits burst forth in splendor. This is like the various practices: though diligently cultivated, their mobilization is weak; upon hearing the Buddha preach the Dharma, the path increases and birth decreases, ripening spontaneously, naturally flowing into the ocean of sarvajñatā. It is like a boat on the great Ganges, reaching its destination swiftly without bodily exertion. These all belong to the ranks where both flow together, the meaning being as explained above.

If one grasps this intent, by analogy, the four ranks of the Avataṃsaka, the four knowledges of Prajñā, the four aspects of vision and knowledge of the Lotus Sūtra, and the four virtues of the Nirvāṇa Sūtra can all be understood. This single dharma vertically corresponds to the ranks of the various sūtras, and horizontally discusses all ranks; upon hearing the single sound of the Dharma, each understands according to their kind (and so on). In this, all four metaphors speak of 'great', meaning the preaching of the great Dharma. In general explanation, it clarifies that these are great and not lesser ranks.

From 'I now subdue' downward, it is transforming others through supernatural powers. 'Resentful fetters': the four entrenchments are the resentful fetters of the two vehicles; the five entrenchments are the resentful fetters of the bodhisattvas. Māra is the master of afflictions; when cutting down a tree one must remove the root, and when transforming beings one must subjugate the master: if Māra is not subdued, the path of transformation will not flourish. The method for subduing Māra requires supernatural powers; it is like overcoming an enemy, which can only be called valor; it cannot be indestructible without the Dharma King. When the Dharma King conquers, at that time the path of transformation can be established. 'Raising the banner of the Dharma': this is the samādhi of the Dharma banner. It rises high above the various practices, serving as a beacon for the various practices, like soldiers looking toward the commander's banner. The three virtues are neither vertical nor horizontal, hence called 'subtle and wondrous'.

The seven lines from 'Delivering all sentient beings' downward are the four great vows for transforming others. Even though the fruition has been achieved, the fundamental vows do not cease; hence it speaks of the four great vows benefiting beings, also called the four noble truths benefiting beings. The four great vows are the mind of vows, and the four noble truths are the cognitive objects conditioned by them. 'Delivering all sentient beings' is the first great vow; it is also causing those who have not crossed the truth of suffering to cross the truth of suffering. The one line from 'Afflictions blaze' is the second great vow; it is also causing those who have not severed the truth of accumulation to sever the truth of accumulation. The one line from 'I, with nectar' is the fourth great vow; it is also causing those who have not realized the truth of cessation to realize the truth of cessation. The four lines from 'Throughout immeasurable eons' are the third great vow; it is also causing those who have not been established in the truth of the path to be established in the truth of the path. Here, dāna (giving) is designated as the four noble truths: dāna opposes stinginess; stinginess and greed obscuring oneself is accumulation; accumulated karma inviting retribution is suffering; dāna being able to destroy stinginess is the path; and the cessation of stinginess is the truth of cessation. 'Immeasurable eons' refers to the height of accumulated merit. 'Diligently cultivating all practices' refers to the breadth of embracing dharmas. The treatise says: the meaning of dāna embraces the six [pāramitās] (and so on). Relinquishing bodily life and wealth equally to the ultimate limit, one attains the indestructible, permanent abiding, which is called pāramitā. It is vertically high and horizontally broad; hence it says 'diligently cultivating all practices'.