四明尊者教行錄 2.22

2.22

Answer: If in the initial mind one directly cultivates the middle contemplation, one will certainly illuminate both [emptiness and provisionality] and spontaneously accomplish the three. If this is true of one contemplation, it is likewise so for all gates. The person of the perfect [teaching] originally has faith that all dharmas are perfectly interfused; now, relying on superior conditions, in meditating on the various marks, one immediately knows that the various marks do not arise from the four natures, the substance of dharmas is inherently empty, and mind and objective realm cannot be attained (1). Although one knows they cannot be attained, this does not obstruct conditioned arising; fully actualizing the nature, practice is aroused, and upon recollecting them, one immediately sees them (2). Arising is the arising of the nature, and emptiness is the emptiness of the nature; the nature is not the two extremes, and subject and object are also cut off; it is purely mind and purely form, and dualistic opposition is forgotten (3). Therefore, the Great Calming and Contemplation determines the text of the Pratyutpanna: mind and Buddha being unattainable is emptiness; the dream-events appearing vividly is provisionality; mind not seeing mind is the middle. In explanation, the three aspects are distinct; in cultivation, they are complete in a single thought. The sūtra displays the various marks and instructs one to contemplate them attentively; when the person of the perfect [teaching] cultivates it, unless it is this, it is not truly attentive; hence we know that none of the sixteen fails to be the three. Although these three contemplations reside in a single thought, in the present contemplation of the primary and secondary retributions, each has its function. Why? Because mind and realm are unattainable, the defiled can be contemplated as pure; because conditioned arising is unobstructed, when visualization is accomplished the marks arise; because it is purely form and purely mind, it manifests right where it is. People suspect that the threefold contemplation hinders visualizing the primary and secondary retributions; I now state that the threefold contemplation can manifest the primary and secondary retributions: as the threefold contemplation advances step by step, the primary and secondary retributions become clearer and clearer, mutually assisting and stimulating each other within the single mind. Furthermore, one should know that the cultivation of the threefold contemplation in a single mind has many gates: if one directly reveals the principle through the three paths, this is like the one practice [samādhi]; if one relies on contemplating the Buddha to reveal the principle, this is like the Pratyutpanna, etc.; if one combines holding dhāraṇī to reveal the principle, this is like the Vaipulya, etc.; if one combines reciting sūtras to reveal the principle, this is like the Lotus, etc.; if one reveals the principle through counting breaths, this is like the Invocation of Avalokiteśvara; if one reveals the principle in the good, evil, and neutral, this is like mindfulness in passing through activities. The present threefold contemplation does not directly reveal the principle through the three paths, but is cultivated by taking the primary and secondary retributions of the Pure Land as its object. Although it takes phenomena as its object, they are not scattered good, evil, or neutral; therefore, we know that although it is identical in raising phenomena entirely from principle, one must distinguish between the contrary and the accordant: phenomena contrary to principle are illuminated so that they are eliminated, while phenomena accordant with principle are contemplated so that they are accomplished. The present primary and secondary retributions are the Buddha's wondrous function, corresponding with perfect contemplation; before this contemplation is accomplished, one proceeds following provisional visualizations, hence one contemplates the setting sun and the solid ice. Once this contemplation is established, one takes real dharmas as conditions, hence one contemplates the ground, trees, the Buddha's body, and the like. Therefore, we know that if one uses the threefold contemplation in a single mind, the primary and secondary retributions are easy to clarify; without the threefold contemplation in a single mind, the primary and secondary retributions are difficult to reveal.