宗鏡錄 35.8

35.8

The commentary of Tiantai answers: "Although the former contemplation illuminates the two truths, its refuting and functioning are unequal. The next contemplation also illuminates the two truths, and its refuting and functioning are equal; yet since it does not see the Middle Way, it is merely equal at different times. As for the third contemplation, it attains vision of the Middle Way and simultaneously illuminates the two truths, which is equality at one and the same time. If one cultivates the mind of contemplation, one still employs the expedients of double negation and double illumination of the previous two contemplations. As for the expedient of double negation: the initial contemplation knows the conventional to be non-conventional, which is the emptiness of the conventional; the next contemplation knows the ultimate to be non-ultimate, which is the emptiness of the ultimate. Being neither ultimate nor conventional is the Middle Way. Through these two emptiness contemplations, one enters the contemplation of the Middle Way as the supreme truth. Now, to elucidate the threefold contemplation in one mind: First, elucidating the inconceivable object to be contemplated: it is the single thought-moment of the mind of ignorance, taking the ten dharmadhātus arisen from causes and conditions as its object. This mind is wondrous and subtle; a single thought-moment possesses all the minds and phenomena of the three periods of time. For example, when the factor of sleep covers the mind, within a single thought-moment one dreams and sees all minds and all matters. When one is directly in the midst of sleeping and dreaming, one supposes that an immeasurable time has elapsed—as the Lotus Sūtra describes, dreaming of generating the initial resolve up to immeasurable matters of attaining buddhahood; yet when compared with the time of awakening and looking back, it is merely a single thought-moment of the sleeping mind. The mind is compared to the intrinsically pure mind; the factor of sleep covering the mind is compared to ignorance; the immeasurable dream matters are compared to the nescience numerous as the sands of the Ganges, which covers all the Buddha-dharmas numerous as the sands of the Ganges; and the unreality of the dream matters, with their good, evil, sorrow, and joy, is compared to the afflictions of view and thought covering ultimate emptiness. If one does not closely investigate the dream analogy, doubts regarding the inconceivable will ultimately never be resolved. Therefore, the Mahāyāna sūtras often speak of the ten analogies. However, the Dharma masters do not adopt the analogies comprehensively; their intention stops with grasping exclusively the side of falsity and emptiness, failing to see the side of the analogy representing immeasurable ignorance and the dharma-nature. Hence, the meaning of the object as the threefold truth is not established. Second, elucidating that which contemplates: If one contemplates this single thought-moment of the mind of ignorance as neither empty nor provisional, all phenomena are likewise neither empty nor provisional. Yet being able to know the mind as empty and provisional, one immediately illuminates all phenomena as empty and provisional. This is the threefold contemplation in one mind, roundly illuminating the principle of the threefold truth. Without severing delusion and attachment, one gives rise to luminously clear liberations. As when water becomes clear and still, the form of the gem naturally reveals itself; this is the stage of identity in contemplative practice. Third, elucidating realization and accomplishment: If one realizes the threefold contemplation in one mind, this is the three wisdoms and the five eyes in one mind. If one attains the purification of the six sense faculties, it is called the realization of resemblance, which is the stage of the ten faiths. If one brings forth genuine uncontaminated [wisdom], it is called the partial realization of reality, which is the first abode. The sūtra says: 'Knowing in a single thought-moment that all phenomena are the bodhimaṇḍa, because of accomplishing the all-inclusive wisdom.' The Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra says: 'There are bodhisattvas who, from the initial resolve, immediately sit upon the bodhimaṇḍa; one should know that such bodhisattvas are like the Buddha.' The Mahāprajñāpāramitopadeśa says: 'The three wisdoms are in truth attained in one mind; because the Buddha wished to explain them distinctly for people so that they might easily understand, he expounded them in sequence.' Furthermore, generally elucidating the three kinds of threefold contemplation: The first is the threefold contemplation of distinct characteristics; the second is the threefold contemplation of shared characteristics; the third is the threefold contemplation in one mind. 1. As for the threefold contemplation of distinct characteristics: One contemplates the threefold truth successively. If one enters emptiness from the provisional, one only attains contemplation of the ultimate and does not yet attain contemplation of the conventional—how could one attain contemplation of the Middle Way? If one enters the provisional from emptiness, one only attains contemplation of the conventional and does not yet attain contemplation of the Middle Way. Only if one enters the correct contemplation of the Middle Way does one then simultaneously illuminate the two truths. 2. The threefold contemplation of shared characteristics is different from this: When entering emptiness from the provisional, not only does one know that the conventional provisional is empty, but the ultimate truth and the Middle Way are also universally empty. When entering the provisional from emptiness, not only does one know that the conventional provisional is provisional, but ultimate emptiness and the Middle Way are also universally provisional. If one enters the correct contemplation of the Middle Way, not only does one know that the Middle Way is middle, but the conventional and the ultimate are also universally middle. Thus, one empty is all empty—there is neither provisional nor middle that is not empty; one provisional is all provisional—there is neither middle nor empty that is not provisional; one middle is all middle—there is neither provisional nor empty that is not middle. Merely designated by the name of a single contemplation, the understanding mind is unobstructed in all. 3. As for the threefold contemplation in one mind: Knowing that a single thought-moment of the mind is unobtainable and ineffable, one can roundly contemplate the threefold truth. That is what the Vimalakīrtinirdeśa Sūtra says: 'Knowing in a single thought-moment that all phenomena are the bodhimaṇḍa, because of accomplishing the all-inclusive wisdom.' Therefore, in the object, it is one truth and yet three truths; in the mind, it is one contemplation and yet three contemplations; in the fruition, it is one wisdom and yet three wisdoms. Like a round gem: the form of the gem is compared to existence, the thorough clarity of the gem is compared to emptiness, and its round brightness is compared to the middle; the three have no before or after. This is an analogy for one truth being three truths. If one illuminates it with a clear mirror, the three meanings on the gem appear simultaneously all at once; this is an analogy for one contemplation being three contemplations. If one regards the gem within the mirror, the gem and the mirror are neither one nor different; this is an analogy for mind and object being two and yet non-dual, being genuine awakening. As for the wondrous contemplation: One contemplates a single thought-moment of the mind as the objective support. Looking back into this mind: Whence did it come? Whither does it go? Pure as empty space—this is called the contemplation of emptiness. Contemplating the object vividly distinct—this is called the contemplation of the provisional. Although vividly distinct, its nature is constantly inherently empty, yet object and contemplation remain distinct—this is called the contemplation of the Middle. The three are the one; the one is the three. Whether in speech, silence, moving, or staying: neither arising nor ceasing, neither eternal nor annihilated, neither one nor different, neither coming nor going, neither existing nor non-existing, neither abiding nor clinging, neither defiled nor pure, neither craving nor grasping, neither unreal nor real, neither bound nor liberated—all are different names for neither arising nor ceasing, without difference in meaning. Being empty, one does not abide in emptiness; being provisional, one does not abide in the provisional; being middle, one does not abide in the middle—this is called the middle. Why is this? Because being empty, what emptiness is there to abide in? Being provisional, what illusory phantom is there to abide in? Since neither of the two extremes can be abided in, how could there be a middle to abide in? Therefore it is said: the threefold truth has no abiding; this is called the middle. It must be thus: In emptiness there is no emptiness—just do not make it empty; in the provisional there is no provisional—just do not make it provisional; in the middle there is no middle—just do not make it middle. One should illuminate in this manner: In illumination there is no illumination—just do not illuminate. If one sees such a principle, one immediately sees that the myriad things are naturally empty. These three contemplations are the inconceivable object. If one contemplation is lacking, object and wisdom are not accomplished; therefore it is called inconceivable. It comprehensively gathers all phenomena. Although 'all' is vast, the ten dharmadhātus gather them completely. Since they are inter-fused, one possesses ten, forming one hundred dharmadhātus; each realm further possesses the ten suchnesses; each suchness further possesses the three kinds of worlds—namely the five aggregates, sentient beings, and the lands. A thousand suchnesses then have three thousand worlds, which is called the inconceivable provisional. This provisional is identical to emptiness and identical to the middle. If there were no middle, it would not pervade principle. If there were no ten realms, it would not exhaust phenomena. If there were no ten suchnesses, causes and effects would not be complete. If there were no three kinds of worlds, dependent and proper [retributions] would be insufficient. Therefore one knows that the true characteristic completely unifies all phenomena, layer upon layer without end, harmonious and unobstructed, just like Indra's net; this is called the inconceivable object. Ordinary beings and sages alike possess this principle; therefore it is said that one's own three thousand pervades their three thousand, and each of their three thousand mutually pervades likewise. Therefore, dependent and proper [retributions] are brilliantly clear throughout the entire day without differentiation, and the dharmadhātu is penetratingly bright. To reveal this object, it is said: 'Contemplating the inconceivable object.' As the 'Verse on the Threefold Contemplation' says: 'The contemplation of emptiness is like the nature, unobtainable; / The contemplation of the provisional has forms containing the dharmadhātu. / The contemplation of the middle has the substance equal, the principle without duality; / Identical with the one, the three are constantly distinct.' Furthermore: The contemplation of emptiness understands all phenomena to lack intrinsic nature. Second, the contemplation of the provisional: within this emptiness, all phenomena are present. Third, the contemplation of the middle: emptiness and the provisional have no distinct substance, being solely the one true mind. Because emptiness is the nature of the mind, it is genuine emptiness, not mere emptiness. Because the provisional is the characteristic of the mind, it is wondrous provisionality, not one-sided provisionality. Nature and characteristic are divided into three yet are not three; the true mind is darkly unified as one yet is not one. Not being one, the three contemplations are distinct; not being three, the one mind is unmoving. Furthermore, being identical with the one, the three characteristics are not the same, just as the substance of a mirror is one, yet has the differentiated characteristics of brightness and reflected images; being identical with the three, the one substance has no difference, just as reflected images and brightness are together the same single mirror. Furthermore, an ancient interpretation of the meaning of the threefold contemplation says: When a single thought-moment arises in the mind, its arising has no characteristic of arising; it is thoroughly only empty, the three times are tranquil, it is completely unobtainable, without characteristics of seeing, hearing, perceiving, or cognizing, and without characteristics of eyes, ears, nose, tongue, body, or mind—this is the contemplation of emptiness. When a single thought-moment arises in the mind, it possesses the characteristics of the three thousand worlds: the world of lands is one thousand, which is the mountains, rivers, great earth, sun, moon, stars, and constellations; the world of the five aggregates is one thousand, which is all defiled and pure forms and minds; the world of sentient beings is one thousand, which is the provisional entities of the six ordinary and four noble [realms]. When a single thought-moment arises in the mind, the three thousand natures and characteristics arise simultaneously; when a single thought-moment in the mind ceases, the three thousand natures and characteristics cease simultaneously. Outside thought, not a single hair of a phenomenon can be obtained; outside phenomena, not a single hair of a thought can be obtained. This nature of the mind is roundly bright: being one, it can be many; being small, it can be large; being defiled, it can be pure; being cause, it can be fruit; being existent, it can be non-existent. Therefore, every single form, every single fragrance, every single thought-moment—as soon as there is a mind, it possesses the three thousand. In one place one sees many; in many places one sees one. A single thought-moment is many kalpas; many kalpas are a single thought-moment. Mutually appearing layer upon layer, like the pearl net of the Lord of Heaven—this is the contemplation of the provisional. When a single thought-moment arises in the mind, arising yet non-arising, the three times are tranquil; non-arising yet arising, the three thousand natures and characteristics are neither empty nor provisional, simultaneously illuminating emptiness and the provisional—this is the contemplation of the Middle. In explanation there are three names, but when illuminating one does not form an understanding of three or one; one simply moment by moment sees one's own mind-nature, which spontaneously is neither three nor one. Nor does one need to destroy body and mind; nor does one need to establish object and contemplation. At the point where thoughts and concepts are severed, at all times the mind spontaneously and constantly abides in the threefold contemplation. When people lack the capacity for the round [teaching], they say of themselves: 'I am ordinary and defiled; I have many afflictions; my wisdom is inferior; I am a person of birth and death.' This is like a cataract-afflicted eye seeing flowers in the sky, when in reality the sky has no flowers. The person of the round [teaching] has clear contemplation, and in engaging all matters is entirely identical to the ancient Buddhas, not partially identical. Why is this? Because the round principle of the dharma-nature, the three virtues, and the three bodies are merely a single thought-moment, which cannot be divided. This round principle also has no hierarchical stages; yet because people cannot yet spontaneously and constantly contemplate—their contemplation having interruption and continuation, and the self-nature being unbroken or broken but not exhausted—six identities and forty-two stages are distinguished, pointing to emptiness to guide them so that they may reach non-cultivation. Some say that ordinary people only possess the Buddha's dharmakāya nature, but not yet the virtuous functions of the reward and transformation [bodies]; this is an understanding within the Distinct Teaching. The round contemplation regards the three of affliction, karma, and suffering as fundamentally having no nature, being entirely the three virtues. The three virtues fundamentally have no abiding place, abiding within affliction, karma, and suffering. The three bodies and the three paths are all provisional designations; in ultimate emptiness, they are completely unobtainable. There is no evil to abandon, and no Path to realize. As soon as one sees even a single hair of principle upon which to rely, that is a deluded object pulling forth an arising mind, and the threefold contemplation is not clear. Practitioners detest greed, anger, and delusion, intentionally cutting them off; they do not realize that this detesting mind is itself delusion. If as soon as it is perceived to arise, one illuminates the place of this arising as naturally devoid of nature and beyond grasping and abandoning, the threefold contemplation is clear. If one separately applies antidotes, separately makes an understanding of tathatā and the true characteristic, separately forms thoughts of Buddhas and bodhisattvas, or separately imagines moving body and mind to pervade the dharmadhātu, none of this is the round intent. The person of the round [teaching] finds no-thought in the very thought. If one says that that which can perceive, cognize, recognize, and discern is the mind, this is the sprout of the mind, not the mind-nature. Therefore it is said: 'Movement is the sprout of the Dharma King; stillness is the root of the Dharma King.' The mind-nature is when the threefold contemplation is clear. When the threefold contemplation is clear, one does not see sentient and insentient, Buddhas and sentient beings, sin and merit—[thinking of them as] inside my contemplation, outside my contemplation, or within my contemplation are all impermissible. If one does not understand the threefold contemplation, one's deluded feelings falsely impute that Buddha-nature is inside the body, or impute that it pervades grass and trees; this is called in the sūtras the 'imputed nature' (parikalpitasvabhāva), the doctrine of non-Buddhists, not subsumed under the four teachings—how much less could it be the understanding of a person of the round [teaching]! The contemplation of the Middle is difficult to illuminate, and the round understanding is wondrous and subtle. Whenever one speaks of 'the Middle', there are two kinds of the Middle: first, the mere Middle; second, the round Middle. As when the Śūraṅgamasūtra explains the meaning of the eight returns: if one analyzes external objects, seeing has no place of return, and the nature of seeing is uniquely wondrous—this is the mere Middle. 'Seeing and the conditions of seeing are originally bodhi, the wondrous, pure, and bright substance; how could there be right and wrong within it?'—this is the round Middle. Furthermore, emptiness and the provisional being identical to the Middle is the mere Middle; the Middle being identical to emptiness and the provisional is not merely the Middle, but is the round Middle. For example, the two teachings of the Tripiṭaka and the Shared are 'mere emptiness', which analyzes form and embodies dust, returning to emptiness of intrinsic nature through and through; the two teachings of the Distinct and the Round are 'unobtainable emptiness', possessing the principle of the Middle Way Buddha-nature which is not empty. The verse of Mahāsattva Fu says: 'Solitary, intrinsically refined, / In truth detached from voice and name. / The threefold contemplation in one mind fuses the myriad kinds; / Whence could the thicket of thorns arise?' Commentary: If one can internally contemplate and reflect back, uniquely refining one's own mind, what words and explanations could reach it? Therefore it says: 'In truth detached from voice and name.' Comprehending that the arising place of this single thought-moment is unobtainable is called the contemplation of emptiness. Right at the place of emptiness, seeing conditionally arisen phenomena appearing as if existent—therefore it says: 'All phenomena are all phenomena; it is not that within naturelessness and formlessness there is obtaining and form'—this is called the contemplation of the provisional. Seeking emptiness, one does not find emptiness; pursuing the provisional, one does not find the provisional; neither empty nor provisional, it is entirely the one mind—this is called the contemplation of the Middle. Moment by moment possessing the dharma of the threefold contemplation, dust by dust becoming the gate of the Buddha's wisdom; therefore it says: 'The threefold contemplation in one mind fuses the myriad kinds.' Then the thorns of affliction, the thickets of the five aggregates, the roots of birth and death, and the mounds of self-pride—whence could they arise again? Therefore it says: 'Whence could the thicket of thorns arise?' The Contemplation of Samantabhadra states: As for the ten gates of calm and insight: 1. Mind and practice conform to principle, and gathering dispersion is called calm. 2. Calm does not stagnate in quiescence, and does not obstruct the contemplation of phenomena. 3. Because principle and phenomena interpenetrate and must coexist, calm and insight are operated simultaneously without obstruction. 4. Principle and phenomena mutually displace and are both exhausted; thus calm and insight are both negated and transcend reliance. 5. Severing the object of the non-obstruction of principle and phenomena and extinguishing the mind of the non-obstruction of calm and insight are two and yet non-dual; hence, without obstructing mind and object, they are of one taste; they are non-dual and yet two, hence without destroying the one taste, they are mind and object. 6. Because phenomena that are identical with principle gather all dharmas, the insight identical with calm also sees all. 7. Because this phenomenon is that phenomenon, calm and insight are caused to see this mind as that mind. 8. From the previous [gates], the sixth means the one and the many enter each other yet are not one, and the seventh means the one and the many are identical yet not different; these two are non-dual, being the same single dharmadhātu; the non-dual wisdom of calm and insight suddenly sees the two gates of identity and entry as the same single dharmadhātu without dispersion or movement. 9. Because phenomena are layer upon layer without end, calm and insight also simultaneously illuminate with the universal eye. 10. Because this wisdom of the universal gate is the master, when it suddenly illuminates the dharmadhātu of the universal gate, it necessarily gathers all as companions, inexhaustible and endless."