宗鏡錄 45.2.1

45.2.1

Now, the above cited the Tiantai teachings to explain settling the mind through the two dharmas of concentration and wisdom. Next, [this is] explained in accordance with the Huayan school. The *Avataṃsaka-sūtra* says:
“Entering correct concentration in the eye faculty,
One emerges from concentration in visible forms,
Displaying the inconceivable nature of forms,
Which none among gods and humans can comprehend.
Entering correct concentration in visible forms,
One rises from concentration in the eye without a disturbed mind,
Stating that the eye is unborn and does not arise,
Its nature being empty, extinguished, and free from activity.”
The commentary explains: “Although concentrations and wisdoms are manifold, they do not exceed two kinds: first, phenomenal; second, noumenal. When one confines [the mind] to a single point, there is nothing that cannot be accomplished—this is the gate of phenomenal concentration. Being able to contemplate the citta-nature, matching the noumenon without wavering—this is the gate of noumenal concentration. Clearly comprehending the characteristics of phenomena is phenomenal contemplation. Skillfully understanding the unarisen is noumenal contemplation. In the various sūtras and treatises, sometimes phenomenal concentration alone is taught, or sometimes only noumenal concentration is clarified. The two contemplations are also like this. Or, with phenomenon and noumenon each standing as an opposing entity, śamatha and vipaśyanā face one another. Or, phenomenal contemplation is paired with noumenal concentration; as the *Awakening of Faith* says, ‘calming all characteristics, up to the mind being unobtainable, is śamatha, while contemplating arising and ceasing through causes and conditions is vipaśyanā.’ Or, noumenal contemplation is paired with phenomenal concentration; as this sūtra says, ‘with the one mind unmoving, entering the various dhyānas, while comprehending that objects are unarisen is called prajñā.’ Or, both pervade the two; as this sūtra says, ‘dhyāna-concentration holds the mind constantly to a single object, while wisdom comprehends that objects are identical to samādhi.’ Or, both are eradicated together, being neither concentrated nor distracted. Or, concentration is identical to contemplation, but is simply named concentration; as contemplating the citta-nature is called the supreme concentration. Or, contemplation is identical to concentration, but is simply named contemplation; as contemplating with non-conceptual wisdom is called prajñā. Or, the dual functioning is explained, which refers to illumination that is identical to quiescence. Therefore, those of narrow view, following whichever single passage they look upon, mutually negate each other; while those who practice one-sidedly, whichever single gate they enter, all achieve realization, yet it is not perfectly unobstructed. Now, this sūtra text skillfully reveals non-obstruction, briefly divided into five pairs.
First pair: non-obstruction of faculty and object. That is, contemplating the faculty to enter concentration, one ought to emerge from the faculty, yet one emerges from the object. This is to reveal that faculty and object are solely the one mind; dependent origination is non-dual, and the noumenal nature is thoroughly interpenetrating. Therefore, one enters in the faculty and emerges in the object. Entering in the object and emerging in the faculty is also like this.
Second pair: non-obstruction of the two concentrations of phenomenon and noumenon. That is, to distinguish phenomenal characteristics, one ought to enter phenomenal concentration, yet one enters noumenal concentration; wishing to contemplate emptiness of nature, one ought to enter noumenal concentration, yet one enters phenomenal concentration. Because matching the noumenon that is identical to phenomena is unmoving, entering the noumenon is precisely entering phenomena. Because holding the mind on a phenomenon that is identical to noumenon is a single object, entering phenomena is precisely entering the noumenon. Yet the sūtra text merely says ‘enters correct concentration,’ without speaking of phenomenon or noumenon. And when emerging into contemplation, within the object it immediately speaks of distinguishing the characteristics of form—this is phenomenal contemplation. Within the faculty it immediately speaks of the nature being empty and quiescent—this is noumenal contemplation. One should also pair the phenomenon of the faculty with the noumenon of the object to discern non-obstruction.
Third pair: non-obstruction of the two contemplations of phenomenon and noumenon. That is, wishing to distinguish phenomenal characteristics, one ought to arise from phenomenal contemplation, yet conversely arises from noumenal contemplation. Because the object contemplated has both the conventional and ultimate fused together and the dharmadhātu is non-dual, the wisdom distinguishing phenomena is precisely the wisdom of the unarisen, and the two contemplations are solely the one mind. One should also pair the phenomenon and noumenon of the object with the phenomenon and noumenon of the faculty to discern non-obstruction.
Fourth [pair]: non-obstruction of emerging and entering. Because rising from concentration is precisely entering concentration, one rises from concentration and the mind is not disturbed. If phenomenon and noumenon are considered in relation to one another, they should form four propositions: entering in phenomena and rising in phenomena; entering in phenomena and rising in noumenon; entering in noumenon and rising in noumenon; entering in noumenon and rising in phenomena. If faculty and object are considered in relation to one another, they also form four propositions: entering in the phenomenon of the faculty and rising in the phenomenon of the object, and so forth. If one considers each one, all have their reasons. Moreover, sometimes noumenal contemplation is paired with phenomenal calming, meaning that matching the noumenon, delusion ceases. Or, phenomenal contemplation is paired with noumenal quiescence, meaning that without thought one knows the object. Or, phenomenal contemplation is paired with phenomenal quiescence, meaning that contemplating a single object, the mind does not waver. Or, noumenal contemplation is paired with noumenal quiescence, meaning forgetting the mind and illuminating the ultimate. As the *Sea of Meanings of the Hundred Gates* says: ‘Explaining the emergence from and entering into concentration: seeing that the nature of a dust-mote is empty, the true and real noumenon of all the ten directions, is called entering concentration. However, when this emptiness of the natureless and empty noumenon of the seen dust-mote is empty, it is then the emptiness of the ten directions. Why? Because by means of the mind of the ten directions, one sees a single dust-mote. Therefore, the ten directions in their entirety constitute the dust-mote. Concentration also does not obstruct phenomenal characteristics from appearing clearly. Therefore, rising is simultaneous with concentration, equal to the realm of empty space. Merely through the fusion of the one and the many, identity and difference are unobstructed. Therefore, one enters in one and rises in many; enters in many and rises in one; enters in distinction and rises in the single limit; enters in the single limit and rises in distinction. All are simultaneously established at a single limit, without being distinct. One should know that concentration is precisely rising, and rising is precisely concentration; the one and the all are simultaneously established, and entering and emerging are unobstructed.’
Fifth pair: non-obstruction of the substance and function of the two benefits. That is, rising in the deep faculty, the concentrated mind is not disturbed—this is the substance and one’s own benefit. Yet not obstructing the noumenon, extending into broad objects—this is the function. That humans and gods cannot know it—this is benefiting others. Truly, because substance and function are non-dual, benefiting oneself is precisely benefiting others. These ten meanings above together form a single assemblage of the dependent origination of the dharmadhātu, mutually identical and unimpeded. Bodhisattvas skillfully comprehend them, their functions being unobstructed.
Furthermore, the sūtra provisionally relates faculty and object to each other; one should also relate object to object, meaning entering correct reception in visible forms and rising in the samādhi of sound or fragrance. One should further relate faculty to faculty, meaning entering correct reception in the eye faculty and rising in the samādhi of the ear faculty, and so forth. That it says ‘the nature of form is difficult to conceive’ and so forth refers to the dhāraṇī of form and so on—this is the Form Dhāraṇī-Sovereign Buddha, and so on. One should also say: ‘Distinguishing that the nature of the eye is difficult to conceive, there is the Eye Dhāraṇī-Sovereign Buddha,’ and so on. Furthermore, in the eye it says ‘its nature is empty and extinguished,’ which is precisely the gate of transcendence of the eye; the eye and so on are fundamentally pure. One should also say: ‘the gates of transcendence of form and so on; form and so on are fundamentally pure.’ It is not merely that grasping characteristics is defilement and having no mind is purity. Furthermore, summarizing them by means of the three contemplations of the *[Mahāprajñāpāramitopadeśa] Śāstra*: distinguishing the characteristics of forms and so forth is the contemplation of provisional designation.”