十不二門指要鈔 1.18

1.18

Second, from "contemplating the mind" onward: recounting the brevity of contemplation. "Pivot" (shu) means the essential of a gate; "mechanism" (ji) means an apparatus, having the sense of being able to trigger [action]. All teachings and practices take contemplating the mind as their essential and are all triggered from contemplating the mind. Because contemplating the mind is empty, all dharmas are empty; that is, all practices cultivated and all teachings aroused return to emptiness. The provisional and the middle are also like this; how could contemplating the mind not be the pivot and mechanism! However, the present Xuanwen had no leisure to clarify it broadly, so it merely pointed it out briefly at the end of the various passages. Furthermore, although according to principle each should have it, to avoid excessive text some are preserved and some omitted. For instance, it is present after the object of the twelve links of dependent origination, but omitted for the four truths, because the Zhiguan exists. In contrast to this, the secondary and primary nature of teaching and contemplation are clarified, as is commonly said. Relying on phenomena means borrowing those phenomenal meanings to establish the object and contemplation, such as Rājagṛha, Gṛdhrakūṭa, etc. Attaching to dharmas means subsuming various doctrinal characteristics into the mind to form contemplation, such as the four truths, five practices, etc. Since these are not dedicated practices, the ten vehicles are not detailed. These are the three aspects of contemplation, such as "according to practice," mentioned in the Yili.