注大乘入楞伽經 1.80

1.80

The above directly answers the two meanings of dharma and non-dharma, as the sūtra itself makes clear. Asanga's commentary on the Diamond Sūtra states: "'Even dharmas should be abandoned' because the dharmatā is born; 'how much more so non-dharmas?' because according to principle they should not [be held]." Both also shatter emotional views of existence and non-existence, enabling internal realization. It is like a great fragrant elephant snapping its tethers and chains, departing in freedom. "Vipaśyanā" is translated here as "contemplation" (guan); whenever contemplation is mentioned, it must be cultivated together with calming. Calming in Sanskrit is śamatha; the biased and complete teachings explain its meaning differently, but the general sense is that a single thought in accord with principle, gathering scattering and returning to quiescence, is called calming; remaining quiescent yet constantly illuminating is called contemplation. The Awakening of Faith combines these two practices into a single gate, mutually assisting each other without abandoning one another. If calming and contemplation are not combined, one cannot enter the path of bodhi. The Saṃdhinirmocana Sūtra says: "Sentient beings are bound by marks and bound by coarse heaviness; only by diligently cultivating calming and contemplation can they attain liberation." Therefore, the Tiantai school takes calming and contemplation along with compassion to guide the bodily, vocal, and mental karmas as well as vows, considering this the practice of ease and bliss. These all take calming and contemplation as what can cultivate, and the ten thousand goods as what is cultivated. Sūtras such as the Saṃdhinirmocana, Śūraṅgama, and Mahāparinirvāṇa, and treatises such as the Yogācārabhūmi, Awakening of Faith, and Zhiguan, explain this meaning extensively.