止觀輔行傳弘決 1.115

Next, as for "in terms of the six identities": the lecturers in the world all take the first abidance to be the fruit-Buddha, which also stems from missing the meaning of the six identities. If even lecturers are like this, how much more so the blind meditators? First, to explain the reason for the six identities, [the text] therefore first asks: "Is the initial mind correct? Or is the final mind correct?" "Initial" is the principle, and "final" is the ultimate. It asks: in terms of the present arousing of the aspiration, is it named 'manifesting correctness' in terms of being endowed in principle? Or is it only named 'manifesting correctness' in terms of the ultimate? From "Answer" below, it answers based on the Dazhidulun. In the Dapin, "Subhūti asked the Buddha: 'Does one attain bodhi by means of the initial mind? Or does one attain bodhi by means of the final mind?'" Fascicle seventy-five of the treatise explains: "Why did Subhūti ask this question? Answer: Subhūti heard that the above dharmas neither increase nor decrease, and doubt arose naturally in his mind. If dharmas neither increase nor decrease, how can one attain bodhi? Only the Buddha can be like this; what does it have to do with a bodhisattva? The Buddha answered with profound causes and conditions, saying that it is neither merely the initial mind nor apart from the initial mind. Why is this? If it were merely the initial mind, a bodhisattva's initial mind would immediately be a Buddha. If there were no initial mind, how could there be a second or a second-to-last mind? The final takes the initial as its root; the initial takes the final as its expected end. The Buddha used a visible metaphor to illustrate this initial and final: it is like the burning of a wick, which is neither [done by] the first [flame alone] nor apart from the first, neither [by] the last nor apart from the last. The lamp illustrates the bodhisattva path, and the wick illustrates ignorance. The flame is like the wisdom corresponding to the first bhūmi, up to the wisdom corresponding to the vajrasamādhi burning the affliction of ignorance; it is neither [done by] the initial wisdom nor apart from the initial wisdom, neither [by] the final wisdom nor apart from the final wisdom." Because the treatise covers the three teachings, it is discussed in terms of the stages of eradication; here, because it is exclusively focused on the perfect [teaching], it covers both ordinary people and sages. The nature of principle may still be named bodhi as well as calming and contemplation; how much more so verbal [identity] up to ultimate [identity]! Now it is explained that arousing the aspiration is at the stage of verbal identity: this name is based on principle, and the mind aspires to the ultimate fruit. The principle of the ultimate fruit does not differ between initial and final; in terms of phenomena, it is differentiated into six stages of gradations. They are called "six" and they are called "identities"—neither identical nor separate; you can understand this by reflecting upon it. Therefore bodhi is neither the initial nor apart from the initial, neither the final nor apart from the final. The sūtras and treatises discuss this in terms of eradication; the present text applies it to principle. That which principle cannot arouse is termed "not principle"; that which is aroused must be based on principle, so it is termed "not apart from principle." Arousing the aspiration lies in the cause, so it is termed "not the final"; aspiring in mind to the final fruit is termed "not apart from the final." Therefore, with regard to this arousing of the aspiration, one must understand the six identities. The initial is merely called principle, therefore it is not the initial; because principle is identity, it is not apart from the initial. The final has its name dwelling at the culmination, therefore it is not the final; because it only culminates when reaching the final, it is not apart from the final. Although its meaning is different from the stages of eradication, its sense of being neither identical nor separate is in elegant accord. From "If wisdom and faith" below, it explains the meaning. Faith that the initial mind is endowed [with it] prevents one from slandering and saying it does not exist; wisdom reaching the culmination before it is perfected prevents one from fearing that one has no share. Then both the initial and the final are correct. Believing that the culmination lies only in the Buddha and that ordinary people are forever devoid of it is called "error regarding the final"; believing that ordinary people have the principle and that principle is itself the Buddha is called "error regarding the initial." To be free from the errors regarding the initial and the final, one must understand the six identities. Although the initial mind is identity, it is merely called "principle," hence one is free from the error regarding the initial; although the ultimate fruit is distant, because it is identity one has a share in it, hence one is free from the error regarding the final. This doctrine of the six identities originated from our single tradition; it accords deeply with the perfect import and is forever free of manifold faults. The blind meditators are mostly arrogant; the literalists push the merit onto superior persons; both stem from not understanding that they are six yet also identical. From "Namely, principle" below, the names are listed. From "These six" below, it explains the names to avoid errors. Because of "identity," an ordinary person must also be fully endowed with it; because of "six," the culmination lies only in the Buddha. Therefore, from the beginning, the ordinary person is endowed with principle and does not doubt, having no eager pursuit and no fear of the end; the sage lies in the Buddha, without arrogance to give rise to conceit. "Ordinary" means common, and it is also not single, because the multitudes of kinds are numerous. As for "sage," the Fengsu Tong says: "A sage (sheng) is sound (sheng). It is because by hearing sounds one knows dispositions, penetrating Heaven and Earth and expressing all things." The Book of Changes says: "The sage harmonizes virtue with Heaven and Earth, harmonizes brightness with the sun and moon, harmonizes order with the four seasons, and harmonizes good and bad fortune with ghosts and spirits." Now, the transmundane sage does not merely hear sounds, but knows the dispositions of the nine realms, penetrates the principle of the truths, expresses the capacities of all beings, harmonizes virtue with the dharma-dhātu, harmonizes brightness with the two wisdoms, harmonizes rhythm with the four capacities, and harmonizes the obscure and the manifest with all the sages. From "Identity in principle" below, it directly explains the six identities. First, it explains identity in principle. To explain the three truths in terms of the principle of the tathāgatagarbha: all sentient beings are endowed with the tathāgatagarbha, and the three truths are not lacking, as explained above under the four truths and four universal vows of the perfect teaching. Beginninglessly endowed with principle, one has never heard its name; this principle does not differ from the Buddha by a hair's breadth. Next, from "is also" below, it brings together different names. Next, from "which is quiescent" below, it concludes with a single calming and contemplation. The text below is largely the same. From "Verbal" below, it explains verbal identity. Because principle exists, there is birth-and-death. Birth-and-death makes use of principle, but not knowing that birth-and-death is itself principle is called "using it daily without knowing it." Just as worldly people use the sun daily without knowing the grace of its light, which is the meaning in the Zhouyi (and so on). Because one has not heard the name, one does not know that the nature of principle is endowed with the three truths; therefore, one entirely fails to recognize the Buddhadharma within the ordinary. From "Like oxen and sheep" below, it cites an analogy for not knowing. The four cardinal directions are called "directions" (fang), and the four intercardinal directions are called "corners" (yu). Although oxen and sheep see them, they have no discernment; thus we know that ordinary persons and adherents of the lesser [vehicle] do not understand the directions and corners of the true mark of all dharmas: the real within the real is like the cardinal directions, and the provisional within the real is like the corners. This adducing of not knowing is to manifest knowing. Next, from "or from" below, it is knowing due to hearing. One knows the principle of the true mark explained above; if one does not hear the name, from where could one understand it? Those in the world who slight the teaching and esteem the contemplation of principle are mistaken indeed! From "Contemplative practice" below, it explains the identity in contemplative practice. First, it reproves the inferior by means of the superior, hence practice is superior to hearing. The intent of hearing lies in practice; it is not mere oral recitation. Thus it cites the analogy, saying: "like an insect eating wood." This is from fascicle two of the Great Sūtra: "The traveling physician told the king: 'You should not now speak like this. It is like an insect eating wood and happening to form a character; this insect does not know whether it is a character or not. A wise person would never proclaim that this insect understands characters, nor would he be astonished.' The followers of the non-Buddhists obtain the names 'eternal' and 'blissful', yet they are ultimately unable to understand the meaning of eternal and blissful." It is also like this now: if one hears but does not practice, not understanding the import of the text, it is like the path of that insect. Therefore, one should make hearing and practice fully complete. From "Must" below, it repeats the admonition and exhortation. The mind's contemplation must be clear and distinct, exhorting that understanding must first give rise to practice based on principle; principle and wisdom must correspond, exhorting that practice must first generate understanding based on principle. Then this contemplation of the mind corresponds with principle: what is practiced is the contemplation aroused based on principle, and what is spoken is spoken based on practice.

In quoting the *Huashou [jing]*, this censures speaking without practicing, not that speaking is not needed; therefore, it re-cites the four propositions on hearing and wisdom from the *[Da zhi du] lun*. Fascicle ninety-three of the *Da zhi du lun* says: 'Having wisdom without much learning, one also does not know the true mark—like in great darkness, having eyes but seeing nothing. Having much learning without wisdom, one also does not know the true mark—like in broad daylight, having a lamp without illumination. Having neither learning nor wisdom, one is like a cow in human form.' Therefore, the *Da zhi du lun* says: 'Like people born in the frontier lands of the Parthian kingdom (Anxi), though born in the middle kingdom they cannot be edified; with deficient faculties and incomplete limbs, not understanding meaning and principle, clinging to deviant views and so forth—all are called cows in human form.' Having both learning and wisdom, what one speaks should be received. 'Names and terms' is hearing, and 'contemplation practice' is wisdom; thus the [stage of] identity in contemplation practice is the person of the fourth proposition. If one directly hears the real without comprehending the three truths, this hearing is not 'identity'. If one directly realizes [it] in darkness, one has not even reached having wisdom without hearing; one would not be of the fourth [proposition], and is feared to be in the third. Regarding 'like eyes receiving sunlight', this again raises an analogy to illustrate the fourth proposition. This quotes the *Vajracchedikā*: 'Like a person with eyes, the sunlight brightly shining.' The sun is like much hearing, and the eyes are like contemplative wisdom; hearing and wisdom being complete, one sees the principle of the three truths, which is called 'various forms'. Although it is called seeing forms, it is not realization; yet although it is not realization, realization must come through this. Therefore, it quotes the *Śūraṅgama [samādhi sūtra]* to encourage the practice of contemplation. Regarding 'like the *Śūraṅgama*', and so forth: the upper fascicle of the sūtra states, 'How should one train in this samādhi? The Buddha said: "Just like training in archery: first shooting at a large target-ring, next shooting at a small target-ring, next learning to shoot at the bullseye, next learning to shoot at a coin, next learning to shoot at a staff, next learning to shoot at a hair, next shooting at a single hair, next shooting at a hundredth part of a hair. This is called training in archery successfully. In the darkness of night, whatever sound one hears, whether of a human or non-human, without expending mental effort one hits it in every case. One who practices this samādhi is also like this: first one trains in affection and joy; having trained in affection and joy, next one trains in the profound mind; having trained in the profound mind, next one trains in the mind of great compassion; having trained in the mind of great compassion, one trains in the four immeasurables; having trained in the four immeasurables, one trains in the five supernatural knowledges; having trained in the five supernatural knowledges, one can then accomplish the six pāramitās; having [accomplished] the six pāramitās, one can then accomplish the contemplation of the third bhūmi."' A *zhun* (outer target) is the large and small circular boundary around the bullseye. The *di* (bullseye) is what contains the rabbit shape inside the boundary. The sūtra passage begins from affection and joy and ends with the pāramitās, accomplishing the third bhūmi. One should understand that this pertains to the gradual; within the gradual, it still resembles the stages of the shared teaching. The contemplation of the third bhūmi is the beginning of severing views, which is called accomplishing one part. Here, we borrow that analogy without using its dharma; therefore, the person of the perfect [teaching] immediately contemplates the sudden principle. Just as in shooting at the bullseye from the beginning, hitting it naturally has proximity and distance, but the archer is not two. Therefore, the subsequent passage of that sūtra naturally clarifies the perfect meaning: 'Dṛḍhamati further asked the devaputra Pratyupasthita: "What dharma should a bodhisattva cultivate to attain this samādhi?" The devaputra answered: "If one wishes to attain this samādhi, one should practice ordinary dharmas. If one sees that ordinary dharmas neither combine nor disperse, this is called cultivating the Śūraṅgama samādhi." He asked again: "Is there combination and dispersion within the dharmas of all Buddhas?" The devaputra said: "Even ordinary dharmas have neither combination nor dispersion, how much less the Buddhas' dharmas?" "How does one cultivate it?" "If one sees that ordinary dharmas and the Buddhas' dharmas are non-dual, this is called cultivating it." He asked again: "Where does this samādhi reach?" He answered: "It reaches the mental activities of sentient beings. Following the mental activities of sentient beings, it is not defiled by those activities. Where the Buddha reaches is where this samādhi reaches."' This is precisely the mark of the perfect and sudden samādhi. Without the six identities, how could one cultivate it without confusion? Therefore, the analogy of archery at the bullseye is borrowed to illustrate the six identities. Below 'conformity', it explains the identity in conformity. Since it says 'the more one contemplates the clearer it becomes, the more one calms the quieter it becomes', it is like shooting adjacent to the bullseye; thus it is not the same as first training to shoot at the outer target and only later shooting at the bullseye. Below 'all worldly', in quoting the *Lotus Sūtra*, it merely means according with the conformable true mark, which is called 'not going against'. It only says that thoughts are all what was spoken in the sutras of previous Buddhas, but one cannot say that what is spoken is itself called a sutra. If it were partial reality manifesting the eight aspects to become a Buddha, then like the *Vimalakīrti* saying 'although turning the wheel of Dharma, it is called bodhisattva practice', that is the bodhisattva practice from the first abodement onward. Below 'identity in partial reality', it explains the identity in partial reality. Regarding 'entering the copper wheel', the meaning of the upper fascicle of the *Benye yingluo [jing]* uses the six causal stages to illustrate the six wheels, and even the six natures, six firmly resolved ones, six forbearances, six concentrations, and six contemplations are all named as necklace ornaments because these stages adorn the dharma-body. As for the six wheels, they are the iron wheel for the ten faiths, copper wheel for the ten abodements, silver wheel for the ten practices, gold wheel for the ten transferences, lapis lazuli wheel for the ten bhūmis, and mani wheel for virtual awakening. 'Wheel' carries the meanings of crushing afflictions, subduing, and so forth. Initially breaking one grade [of ignorance], one sees the three Buddha-natures, opens the treasury of the three virtues, and reveals one portion of principle; up to virtual awakening, it becomes progressively deeper and more manifest—this is the gradual within the perfect school. Below 'like from', it cites the 'Moon Analogy Chapter' of the *Mahāparinirvāṇa-sūtra* to illustrate the meaning of the stages, as differentiated by the four propositions in the *Fahua xuan[yi]*: opening the former and combining the latter like the thirty-three devas; opening the latter and combining the former like the fourteen prajñās, etc.; combining both former and latter like opening, demonstrating, awakening, and entering; and opening both former and latter like the forty-two syllables. Below 'if there are people who should by means of', it explains the external functions of the stage of partial realization. 'Deliver by means of a Buddha body' extends to the nine realms, completely as in the samādhi of universally manifesting physical bodies: thirty-three bodies and nineteen preachings of the Dharma, the sūtra text fully encompassing the intention of the ten realms. The eight classes are devas, ghosts, animals, and asuras; up to those who should be delivered through the hells, meaning the hell realm. The four assemblies are humans, bodhisattvas, and the two vehicles. Adding the Buddha for Gadgadasvara (Miaoyin), the ten realms are fully complete. As for 'universal gate', it is as explained by the ten meanings of 'universal' in the *Fahua shu*. Below 'ultimate', it explains the identity in the ultimate. 'Wisdom light fully rounded' still employs the meaning of the moon-loving [samādhi] in the *Great [Nirvāṇa] Sūtra*. Bodhi belongs to the virtue of wisdom, and nirvāṇa belongs to the virtue of severance; therefore it says 'great nirvāṇa is severance'. The two virtues of wisdom and severance are by no means at different times: bodhi is named the path and is appropriately designated by the name of wisdom; nirvāṇa is quiescence and is appropriately designated by the name of severance. Where the virtue of wisdom is full, it also encompasses the virtue of severance; thus it speaks of 'fruit and fruit of fruit'. Speaking ultimately, when the three bodhis are full, the three virtues are full; 'fruit and fruit of fruit' still constitutes the teaching of the path. Regarding 'beyond ṭha there is no path': the path fundamentally is able to lead to what is penetrated; once what is penetrated is reached to the utmost, that which leads to it also ceases. It is detailed as at the beginning of the fascicle.

Furthermore, "path" carries the sense of cause; because the fruit is fulfilled, there is no cause [there]. As for the forty-two characters, it is because they are the ultimate limit. Moreover, within each and every identity, each is called awakening (bodhi) and also named calming and contemplation; these are different names [for the same thing]. Within each identity, they are ultimately concluded with a single calming and contemplation; therefore, we know that in principle, in verbal designation, and in the fruit, all are named calming and contemplation. The phrase beginning with "Generally..." provides an overall analogy for the six identities. This follows the intent of the analogy of the poor woman in the Mahāparinirvāṇa-sūtra, fully possessing the six meanings: the treasure house in the home is identity in principle; the good friend pointing it out is identity in verbal designation; weeding out the refuse is identity in contemplative practice; gradually drawing near is identity in resemblance; having drawn near, the treasure house opens, which is identity in partial realization; and taking and utilizing all of it is ultimate identity. Thus, the eighth fascicle states: "The self is the meaning of the tathāgatagarbha. That all sentient beings possess the Buddha-nature is precisely the meaning of the self. From beginningless time, covered by afflictions, they cannot see it. For example, a poor woman has many caches of pure gold inside her house, but neither the elders nor the youngsters in the household know of it. At that time, a stranger skilled in expedients speaks to the poor woman, saying: 'I will now hire you; you can weed out the refuse for me.' The woman answers: 'I cannot now. If you show my child the cache of pure gold, only then will I quickly work for you.' This person replies: 'I know the expedients and can show your child.' The woman says again: 'Neither the elders nor the youngsters in my house know of it, how could you know?' This person replies again: 'I know it for certain right now.' The woman replies: 'I also wish to see it; you may show it to me as well.' This person immediately digs out the gold cache in her house. Seeing it, the woman rejoices greatly, conceives a sense of wonder, and has the household gather it all up." This analogy, from beginning to end, does not exceed the six identities, thereby wonderfully exhausting the purport of the parable. The fifth fascicle of the Shiqian cites the commentary to explain it in detail (and so forth). The text below "Question:" is an analysis and discernment, containing three sets of questions and answers. The first question is: Since the six identities are entitled to be called the six awakenings, one should know that awakening also spans from beginning to end. Identity in principle is common to ordinary and inferior beings, so it is set aside and not discussed; the remaining five identities are named the five awakenings. How are these different from the treatise? Thus, the fifty-eighth fascicle of the Treatise states: "First is the awakening of generating the aspiration [for bodhi], for the sake of anuttarā-bodhi amidst immeasurable samsara. Second is the awakening of subduing the mind, because one subdues one's mind regarding all afflictions, causing one to practice the perfections. Third is the awakening of clarifying the mind, because one contemplates the general and specific characteristics of the dharmas of the three periods of time, the true mark of all dharmas, and the perfections. Fourth is the awakening of reaching departure, because within prajñā one is unattached to prajñā, able to extinguish all confusions, see the Buddhas of the ten directions, transcend the three realms, and reach sarvajña. Fifth is unexcelled awakening, referring to sitting on the site of awakening and attaining bodhi." The intent of the answer is first to distinguish the difference, hence saying "they are not the same." Next, from "Harmonizing them..." onward, although the meanings were originally distinct, they are now harmonized to be identical. Why? The Treatise does not speak of "identity," and is therefore distinct; by correlating five with five, the meanings become somewhat similar. Generating the aspiration without practice is identical to verbal designation; subduing the mind without yet having severed is identical to contemplative practice; clarifying the mind and removing darkness is identical to resemblance; reaching departure to sarvajña is identical to partial realization; and unexcelled without superior is identical to the ultimate. Carefully examining the text of the Treatise to match the five identities, applying them leisurely brings their principles into harmonious alignment. Below "Furthermore, using...", since the five names have been correlated with the five identities, the five names can also be correlated with the stages of the perfect [teaching]. The term "stages of the perfect [teaching]" refers to the stages of severance in the perfect [teaching]: the abodes correspond to generating the aspiration, up through the ten grounds and virtual awakening corresponding to reaching departure, and wondrous awakening corresponding to the unexcelled. The next question asks about the meaning of correlating with the stages of the perfect [teaching] in the preceding explanation: In all teachings, one subdues the preceding and severs the subsequent; why does this text have the ten abodes sever what comes after, while practice corresponds to subduing? In the answer, "subdued by the true path" means that from the initial abode upward, all are true severance; what prevents the abodes onward from severing what precedes and subduing what succeeds? In this way, even virtual awakening still subdues, and the name of Samantabhadra is truly based on this. Below "For example...", an example from the Hīnayāna is raised to illustrate severing what precedes and subduing what succeeds, sequentially and separately correlated; this is a vertical harmonization. Below "Furthermore, from...", it is a horizontal harmonization: each and every stage fully possesses the five, hence it is called horizontal. Next, from "Hence the meaning of the grounds..." onward, the Commentary on the Daśabhūmika Sūtra is cited: within each and every ground, all merits are possessed, which is identical to the meaning of each stage possessing the five. The next question asks: Since the six are delineated according to stages, they should also encompass the distinctive [teaching]; why are they explained using only the stages of the perfect [teaching]? The intent of the answer is that, in the preceding three teachings, all dharmas are not identical; although the shared [teaching] is called identical, it is only within the realms; therefore, the term "identity" belongs exclusively to the perfect teaching. Just as in various sūtras and treatises where samsara is precisely nirvāṇa and the like, without the six stages, how could one avoid haughty overestimation? If identity is not clarified, how will one distinguish the perfect [teaching] from the preceding three? Therefore, it says "it is not so." Below "In terms of that teaching...", it is a relaxed semantic interpretation, not the primary intent of the text. In terms of the preceding three teachings, each teaching could establish the name of six identities—how could it not be permitted? "Hu" is like "how". The words "shallow and close" mean: first, the six meanings are not identity; second, the preceding teachings are not deep. For instance, in the Tripiṭaka [teaching], true truth is identity in principle; explaining the true is verbal designation; external ordinary beings are contemplative practice; internal ordinary beings are resemblance; the path of seeing is partial realization; and the arhat is ultimate. The bodhisattva of the Tripiṭaka [teaching] is still in the stage of resemblance until reaching the foot of the Bodhi tree; with thirty-four moments of mind, partial realization and ultimate are attained. The shared and distinctive teachings can be known by analogous explanation. Below "However, the preceding...", it concludes and reveals. In the earlier elimination of the incorrect, the nine bondages consider the truth of suffering as sinking, and the single liberation considers the truth of suffering as ascending; though there are sinking and ascending, neither reveals the correct, so both are eliminated. Next, regarding the wisdom of the four truths: within the four sets of four truths, generating the aspiration in all cases is viewed collectively against the two vehicles, and all are crooked and the like. Next, regarding the four universal vows: previously, regarding the four truths, understanding arose in relation to the objects and had superiority and inferiority; eliminating the inferior and following the superior reveals what is correct. Now, regarding the four universal vows, vows arise from understanding; knowing that one must fulfill them through practice, they also vary in gradation according to the objects; therefore, the practice and vows are eliminated according to the four universal vows. Even if there are practice and vows, the preceding three are not wondrous; therefore, they are again eliminated using the six identities. Thus, it says: "turning progressively deeper and subtler, only then revealing the correct." As for "Therefore, we know that the bright-moon divine pearl...", it is an analogy for the text that concludes and reveals. Fascicle ninety-nine of the Treatise states: "The bright-moon maṇi—this jewel is extraordinary, hence called a divine pearl." Now, saying "nine folds" represents the ultimate of yang numbers, and is therefore raised to analogize the profoundest depth; one should not align this text with nine [specific items].

"Black dragon (lílóng)": a hornless black dragon, which is female. Also, lí means a black horse. Here, a dragon named for its black color is called a lílóng. The jaw (hàn) is the bone beneath the head, called the jawbone (hànchē gǔ). The treatise says: "This jewel is located within the brain of this dragon; only someone with merit and virtue can obtain it. Just as the vessels of hell can only be obtained by those who have guilt, this jewel can produce the four necessities, and cannot be burned even if touched by fire, and so forth." Thus we know that the dragon is in the deepest abyss and the jewel is in the dragon's jaw; moreover, this dragon is venomous—how could it possibly be obtained by one of meager virtue? Demonstrating the correct [aspiration] in this manner: first, taking simply the truth of suffering; next, taking the four [interpretations] of the four truths; next, taking the four [interpretations] of the four vast vows; and finally, taking the six identities. Moving from the broad to the narrow, from the coarse to the subtle, only then is the correctness of the perfect and marvelous demonstrated. The nine simply demonstrate the depth; one need not pair them off separately. When setting up an analogy, why must one match every detail? If one were to pair them off, the numbers would become awkward, not to mention that the abyss and the dragon would both have to be fitted into the analogy; the dharma [exposition] would become tedious and repetitive, while adding nothing urgent to the meaning, and all the more so since the six identities are not different from the four truths. Furthermore, among the four vast vows, the fourth is unconditioned. Once the provisional is opened, the preceding three are all real. Therefore, the end of the text on the four vast vows discriminates by asking: "Now, in demonstrating the correct, why are they all called 'correct'?" Opening the provisional and revealing the real means that all four are correct—how could one discriminate them? Therefore, it cannot be done. If one takes it generally in passing: rejecting the incorrect makes one, two sets of four make eight, which together make nine levels; and taking the six identities as the revealed bodhi, what would be wrong with using the jewel as an analogy? However, the four truths, the four vast vows, and the six identities are all that which reveals, while arousing the aspiration for bodhi is that which is revealed. Since each and every one reveals the aspiration for bodhi, none of them is not the divine jewel, so doing so would also be awkward. As for the statement "Only one who has resolve and virtue can obtain it": as the Dazhidulun, scroll fourteen, states: "Prince Nengshi (Sarvaṃdada) wished to seek this jewel to save sentient beings. He had previously been born in the dragon palace as a crown prince, deeply loved by his parents. He offered his own body as food to the garuḍa bird, and was reborn in Jambudvīpa as a king's crown prince named Nengshi ('Able to Give'). As soon as he was born, he asked for goods to give in charity. The treasury became empty and insufficient, so hearing talk of the dragon jewel, he wished to enter the ocean to seek it. His parents said, 'You are our only son; give the treasures of the storehouse at your will' (and so forth). Appointing a date, he traveled the ocean route with five hundred merchants. There was a blind man who had entered the ocean seven times, and so forth. Arriving at the mountain of seven treasures, the people wished to take them, but the bodhisattva said, 'I will not take them.' When the others had obtained them and were about to return, the bodhisattva went on alone. For seven days he walked through water up to his navel; for seven days he walked through water up to his waist; for seven days he walked through water up to his knees; for seven days he walked through mud; for seven days he walked over flowers; for seven days he walked over the heads of venomous snakes. Passing beyond these, he reached the city of seven treasures, which had seven moats. In the moats were venomous snakes. Seeing the bodhisattva, they said, 'This is no ordinary man; he must be a bodhisattva of great merit and virtue,' and permitted him to proceed and enter the gate. This dragon had lost its son not long before and was still weeping. When she saw the bodhisattva arrive, the wife possessed penetrative wisdom and knew he was her own son, and milk flowed from both her breasts. She bade the bodhisattva drink, saying, 'You are my son.' The bodhisattva also knew that they were his parents. She asked, 'Where were you born?' He answered, 'I was born in Jambudvīpa as a king's crown prince. Out of pity for sentient beings, I am seeking the wish-fulfilling jewel.' The mother said, 'Your father has only this jewel on his head as a crown ornament; it is difficult to obtain. Take whatever you wish from the various storehouses.' The bodhisattva would not take them, and went to see his father. Because the father longed for his son, he said, 'Take whatever you need. This jewel is difficult to obtain; because the people of Jambudvīpa are of meager merit, they should not see it.' The prince said, 'First I will bestow gifts with the jewel, and then guide them with the Dharma.' The father said, 'When you depart this world, you must return the jewel to me.' He replied, 'As you instruct.' The bodhisattva obtained the jewel, soared into the sky to return, set it upon a tall pillar, and made a vow to rain down treasures." From this we know that those with little merit cannot acquire it. If one does not penetrate to the depths of the abyss of birth and death and the venomous dragon of afflictions, how could one ever obtain ultimate bodhi? Therefore, using the ascents and descents of the truth of suffering, the intricate twists of the practices and vows, the six identities, and so forth to discriminate, only then does one reveal the perfect correctness. As for "vying to grasp," and so forth: this again brings up a figurative analogy. In the second scroll of the Mahāparinirvāṇa-sūtra, in rebuking the three cultivations, it says: "You should know that the impermanence, suffering, and so forth that you previously cultivated are not real. For example, in springtime, several people are bathing in a large pond and playing on a boat; they lose a lapis lazuli jewel, which sinks into deep water. At that time, all the people enter the water together, vying to grasp bits of rubble, grass, and wood, each thinking that they have obtained the lapis lazuli jewel. Holding them up with joy, only then do they realize they are not genuine. At that time, the precious jewel is still in the water, and due to the power of the jewel, the water becomes completely clear. Thereupon the crowd sees that the precious jewel is still in the water, just like looking up at the shape of the moon in the empty sky. At that time, through skillful means, the people calmly enter the water and immediately obtain the jewel. Therefore, you should not cultivate impermanence, suffering, and so forth, taking them to be real." Zhang'an says: "Spring as a delightful season is an analogy for the realm of desires; the people are an analogy for heedless persons; the large pond is an analogy for birth and death; bathing is an analogy for resentment and pride; riding the boat is an analogy for various karmic actions; playing is an analogy for the fruits of affection; losing the jewel is an analogy for having no understanding; entering the water is an analogy for the initial teaching; searching is an analogy for the inferior three cultivations; rubble and stones are an analogy for realizing the inferior three cultivations; each giving rise to the thought of extinction, holding it within their bosom, is why it says 'joy'; presenting it to the Buddha with praise is why it says 'holding them up'; 'only then do they realize they are not genuine' onward is an analogy for understanding permanence." Here, using the three teachings to correspond uniformly to the three cultivations: the objects contemplated in the three teachings are called the realm of desires, and in the remainder of the text the three cultivations are sequentially replaced with the meaning of the three teachings, which should also be understandable. If one takes it as encompassing the bodhisattvas of the four teachings, it also rebukes the śrāvakas of the three cultivations, which is why the pond analogy fits so elegantly. In the past, lecturers explaining this analogy did not make it fit well. As for "superficially learned by late scholars," and so forth: fū means thin skin. In late ages, shallow scholars do not understand that demonstrating the correct lies solely in the perfect and marvelous, and further, that opening and revealing lies in a single mind. What will they take as the goal of their aspiration? If the goal is absent, toward what does the aspiration turn? This concludes arousing the great aspiration.