摩訶止觀 破法遍·中道

Contemplation of emptiness loosens the grasping of birth-and-death as real; contemplation of the provisional distinguishes beings’ illnesses and medicines. Having reached this point, the practitioner may believe that the wisdom in hand is already sharp enough and need only continue to be used.

The Mohe Zhiguan turns the problem around. The wisdom of the first two contemplations resembled vajra and penetrated the delusions of views and thought and those innumerable as dust and sand. In relation to the Middle Way, that wisdom can also combine with ignorance and become the final obstruction to penetrate. Wisdom is not wrong. Yet as long as contemplating wisdom is placed where it cannot itself be observed, it can become a new dependence.

Contemplation of the Middle does not therefore add a higher answer outside emptiness and provisionality. It first asks: do the two wisdoms arise from Dharma-nature, from ignorance, from both together, or without a cause? Investigated one by one, all four alternatives are unobtainable; yet they cannot simply be discarded. They resemble gates: used skillfully, they open passage; grasped, they turn and burn the person holding them.

Even “ignorance is Dharma-nature” cannot be seized as an attractive conclusion. Ice and water are not two things glued together. One jewel produces water when turned toward the moon and fire when turned toward the sun, but this does not mean two substances were hidden inside it. Names of delusion and awakening are established according to conditions. What must be broken is precisely the reification of ignorance and Dharma-nature as separate things followed by an imagined account of how they become identical.

Gates can therefore be immeasurable. One person enters through nonarising, another through nonceasing, neither defilement nor purity, or nonabiding. Different entrances do not divide the principle encountered into many principles. Horizontally there are immeasurable gates; vertically, the sequence of three contemplations. All are finally gathered into the present one mind: one conditionally arisen thought is immediately empty, immediately provisional, and immediately the Middle.

The true place to begin need not wait for an ideally pure mind. When desire, anger, or pride arises, grasping at self and beings appears right there. Within that very thought, calming-and-contemplation can also be complete together. The Middle Way does not seek a secure place apart from affliction; it permits no thought to escape illumination.

At this point, the third contemplation may not be asking what higher wisdom you can still acquire. It may be asking whether the wisdom you already possess is willing to illuminate itself.

The Third Pervasive Breaking through Dharmas: Calming-and-Contemplation of the Middle Way

Third is the explanation of accomplishing pervasive breaking through Dharmas through calming-and-contemplation of the Middle Way. According to a provisional reading of textual sequence, the preceding “pervasive breaking through Dharmas by calming-and-contemplation of arising nonarising” appears to emphasize one’s own practice. The next, “pervasive breaking through Dharmas by calming-and-contemplation of nonarising arising,” appears provisionally to emphasize transforming others. The present “pervasive breaking through Dharmas by calming-and-contemplation of nonarising nonarising” appears provisionally both to negate one’s own practice and transforming others and to illuminate both.

Yet these are not three isolated Dharmas. Arising nonarising is nonarising arising and is also nonarising nonarising. What is called oneself is in substance neither a fixed self nor some other no-self opposed to it. Nonarising arising is arising nonarising and is also nonarising nonarising. What is called another is in substance neither a fixed other nor some other non-other opposed to it. Nonarising nonarising is arising nonarising and is also nonarising arising. It is fixed neither as a double negation nor as a double illumination. They are explained sequentially in the preceding way only so that distinctions of various kinds may make understanding easy.

This passage has four divisions: first, explaining the intent of cultivating contemplation of the Middle; second, explaining its conditions; third, directly cultivating it; and fourth, explaining the stages and benefits reached.

Why Is a Third Contemplation Still Taught?

Bodhisattvas of the Tripiṭaka Teaching predominantly use worldly wisdom to illuminate the conventional truth, while people of the Two Vehicles predominantly analyze provisional Dharmas and enter the true truth. Only the Buddha perfectly possesses both true and conventional, and thereby differs from his disciples. A third contemplation is therefore provisionally established. Even speaking of freedom from existence and nonexistence means only leaving the views of existence and nonexistence; there is no separate principle entirely apart from the two truths to contemplate. No real third contemplation need therefore be established.

People of the Two Vehicles in the Shared Teaching predominantly embody the immediate emptiness of Dharmas and enter the true truth, while bodhisattvas enter the provisional through compassion. Only the Buddha illuminates true and conventional together, causing wisdom of the path and wisdom of the varieties of the path to flow simultaneously; he thereby differs from his disciples. A third contemplation is thus also provisionally established here. Yet this third contemplation still possesses no principle separate from the true truth. Kaishan’s claim that “the Buddha fruit does not go beyond the two truths” has this meaning.

Although there is no other principle, the Shared Teaching can still speak of a true that is illusory, transformational, neither arising nor ceasing, and can therefore speak of the Middle Way. The Buddha’s gate of complete words penetrates the Shared Teaching itself and can also connect from it into the Distinct Teaching. People of dull faculties can penetrate only the Shared Teaching and cannot be connected into the Distinct; thus the Shared Teaching contains the category “Distinct connecting to Shared.” Those with sharp faculties are received and guided and then employ the Middle Way; those who are not received do not need the third contemplation. The meaning of Distinct connecting to Shared was explained in the preceding chapter on revealing substance, and the remaining cases can be understood by analogy.

The Distinct Teaching knows the Middle Way whether explained through two truths or three. Through three truths it is easy to understand. Through two, the Middle Way is true, while existence and nonexistence are conventional. Illuminating these two truths and calmly obtaining the Middle is called the Middle Way. Using true and conventional without partiality is called double illumination. Although the two names Middle Way and double illumination are established, the principle of the Middle still appears.

This principle is mysterious, wondrous, profound, and remote. People of the Distinct Teaching have duller faculties and heavier obstructions, like someone with dim eyesight threading a needle without seeing clearly. How is the needle threaded? For the sake of permanent principle, one first breaks attachment to marks and sees emptiness with the wisdom eye. One then breaks ignorance concerning immeasurable Dharmas and sees the provisional with the Dharma eye. Continuing to cultivate the Middle Way, one breaks one portion of ignorance, opens one portion of the Buddha eye, and sees one portion of the Middle Way. This alone is a true cause. Only when cause and fruit are fulfilled is one called a buddha.

The two truths are not the direct intent of the Distinct Teaching. Cultivating only the first two contemplations is therefore not yet called a true cause. In the Small Vehicle, for example, one in a preparatory stage only suppresses delusion and has not yet seen the true, so this cannot be called cultivation of the path. Only after the truths are seen and genuine cultivation of the path is complete does one have a true cause; the stage beyond training is the true fruit. The Distinct Teaching is likewise. Since the contemplations of emptiness and provisionality are only preparatory means, one must enter contemplation of the Middle. Yet one cannot enter it apart from the preceding two. If they are not complete, there is not yet any leisure for the third contemplation.

The Perfect Teaching knows the Middle Way from the outset and likewise first breaks the two delusions of views and thought and of phenomena innumerable as dust and sand; only the time required differs. The Distinct Teaching removes them separately through the thirty minds of the ten abodes, ten practices, and ten dedications, often over many eons, and only then begins to break ignorance. The Perfect Teaching is not like this. It breaks both delusions, enters the Middle Way, and can accomplish the work in this very body within one lifetime.

It resembles three layers of bandits blocking the way. A person with blunt weapons, a weak body, and few strategies breaks the first two layers, reorganizes personnel and provisions, and only then attacks the third. Many days and months are therefore delayed. Another person has a strong body, sharp weapons, and many strategies; he breaks all three layers in one day without a long wait. The relative speed of the Distinct and Perfect teachings can be seen through this simile.

It also resembles two pieces of iron. One must be repeatedly fired and worked before it becomes a sharp implement. The other is originally an ancient sharp jewel and becomes keen as soon as it is fired. For this reason, from the initial mind the Perfect Teaching cultivates all three contemplations of emptiness, provisionality, and the Middle without waiting for the first two to be complete before cultivating the third. This is precisely why the third contemplation must be explained here.

Five Conditions for Cultivating Contemplation of the Middle

Second is the explanation of the conditions for cultivating contemplation of the Middle, outlined in five: first, accomplishing unconditioned compassion; second, fulfilling one’s original vast vows; third, seeking the Buddha’s wisdom; fourth, learning the Tathāgata’s great skillful means; and fifth, cultivating firm, vigorous great diligence.

1. Unconditioned Compassion

Unconditioned compassion is the Tathāgata’s compassion. It is one in substance with the true mark and does not grasp a fixed mark of beings, so it is not produced by attached love or grasping views. Nor does it grasp a fixed mark of nirvāṇa, so it does not fall into empty quiescence. Because it does not fall into empty quiescence, it is not compassion conditioned by Dharmas. Because it is not attached love and views, it is not compassion conditioned by beings. It has no marks of the two extremes, existence and nonexistence, and is therefore called unconditioned.

The Great Nirvāṇa Sūtra says that compassion arising with the Tathāgata as condition is called unconditioned. It universally protects the Dharma realm, removes the roots of beings’ suffering, and gives ultimate happiness. The compassion cultivated in the preceding two contemplations still has boundaries; the Tathāgata’s compassion has no limit. Bodhisattvas share the compassion of the preceding two contemplations, while unconditioned compassion belongs uniquely to the Tathāgata. The first two kinds cannot contain everything. The Tathāgata’s compassion possesses every Buddha Dharma, the ten powers, and four fearlessnesses; it is the tathāgata-garbha and the ocean in which all Dharmas gather.

The Great Nirvāṇa Sūtra therefore also says that compassion may be spoken of as existent, nonexistent, or neither existent nor nonexistent; only such compassion is the domain of buddhas and tathāgatas. Know that compassion possesses the three truths of emptiness, provisionality, and the Middle. Kāśyapa praises the Buddha through one Dharma, the compassionate mind roaming the world. This compassion is the great collection of Dharma and true liberation; true liberation is great nirvāṇa.

The first two kinds of compassion require intentional effort; this one arises spontaneously without waiting for beings to ask. It resembles someone transforming his fingers into lions and thereby subduing an intoxicated elephant. It also resembles a magnet attracting iron, naturally receiving it without deliberate discrimination. Yet if iron is separated by an obstruction, the magnet cannot attract it. The mind-nature of beings is originally unconditioned compassion, but the barrier of ignorance prevents it from spontaneously receiving all beings and all Buddha Dharmas.

One must now break the obstruction of ignorance so that the magnet of Buddha compassion appears and spontaneously draws in immeasurable Buddha Dharmas and beings. Without cultivating contemplation of the Middle Way, who could open this obstruction? It also resembles fire born in water: ordinary water cannot extinguish it, so fire must be used to extinguish fire. This obstruction of ignorance arises in dependence on the preceding two contemplations and cannot be removed by them. Only contemplation of the Middle Way can break it. The third contemplation is therefore cultivated for this condition.

2. Fulfilling the Original Vast Vows

At the first arousal of mind, the practitioner establishes the four vast vows, broad as empty space. The contemplations of emptiness and provisionality know suffering and sever origination, but this is only like removing branches and leaves. Ignorance not yet known or severed is the root. These two contemplations cultivate the path and realize cessation, but this is only like holding a torch in the hand. Valleys are dark and vast, beyond the torch’s power to illuminate. Although two contemplations have been cultivated, the original vows are therefore not yet fulfilled.

It resembles a hundred rivers all flowing into the sea without filling it to overflowing; a single downpour by the nāga king Sāgara over the springs and pools immediately fills them. Direct contemplation of the Middle Way is likewise. It can know all suffering, sever the origination of the Dharma realm, cultivate the unsurpassed path, and realize ultimate cessation. The third contemplation must therefore be cultivated in order to fulfill the vows first made.

3. Seeking Buddha Wisdom

The Buddha’s wisdom is what the Tathāgata’s wisdom of all modes knows and the Buddha eye sees. Vast, deep, and remote, it extends horizontally through the ten directions and vertically through beginning and end, ultimately awakens to and completely possesses every Dharma. In comparison with Buddha Dharma, the eyes and wisdom of the preceding two contemplations resemble a blind person imagining a painting in darkness. Unable to see, he falls into pits and hollows; how could he reach what lies ahead?

Cultivating the Middle Way resembles a person with eyes and feet reaching a cool pool. He removes the dry heat and stifling confusion of the two extremes, existence and nonexistence, awakens and rests, and then drinks the water, experiencing its coolness, softness, fragrance, and sweetness. This is called what Buddha knowledge knows. Seeing clearly the pool’s circumference and depth and the purity of its color is called what the Buddha eye sees. Since the Tathāgata’s eye and wisdom of the true mark cannot be obtained apart from calming-and-contemplation, the third contemplation is cultivated.

4. Learning Great Skillful Means

The Tathāgata’s great skillful means is naturally skillful without deliberation, without fixed location yet vast in function. Abiding in the Śūraṃgama samādhi, the Tathāgata can manifest every kind of inconceivable display, showing beings wind in empty space. He can enter the conflagration at the end of an eon carrying grass without burning it. Such things are exceedingly difficult and therefore require skillful means.

Maitreya first taught celestial youths irreversible practice. Vimalakīrti then rebuked him: does awakening arise from suchness? Do not produce a discriminating view of awakening. After breaking this view, he said that quiescent cessation is awakening, nonduality is awakening, and all beings are awakening; the remaining meanings can be understood by analogy. Hearing this profound and mysterious Dharma, the celestial youths awakened to the tolerance of nonarising. The two great beings struck one another like hammer and anvil so that those for whom awakening was difficult might enter the Dharma difficult to awaken to.

Without skillful means, how could one benefit others? When the Tathāgata first appeared in the world, he did not immediately proclaim the Great Vehicle. He first guided beings through various skillful means, similes, analogies, and expressions, causing them to leave attachment, and only then opened the Buddha’s knowledge and vision and revealed the One Vehicle. The scriptures therefore praise skillful means insistently. When the real can be revealed, the achievement belongs to skillful provisionality.

Thus, although various paths are established, their real destination is the One Vehicle. Different skillful means further assist in revealing the ultimate. Buddha wisdom is inconceivable and is taught through skillful means according to what is suitable. The Buddha’s intent is profoundly difficult to fathom, and no one can understand it. Through hundreds and thousands of skillful means, the Buddha enables even dull faculties to enter the Middle Way skillfully.

The wisdom of the preceding two contemplations still has slight function. Pūrṇa transformed non-Buddhists but was mocked by them. When Mañjuśrī went there briefly, their teachers and disciples all submitted. Since skillful means such as the Tathāgata’s cannot be attained apart from contemplation of the Middle, the third contemplation is cultivated.

5. Great Diligence

Great accomplishment requires great strength. The Lotus Sūtra uses the simile of a brave and vigorous person able to accomplish a difficult task. Only one who neither wavers nor retreats can be called a bodhisattva. He does not spare even body or life, much less possessions. Even after attaining awakening he does not rest; how much less before realization? The functions of the preceding two contemplations are smaller and their rewards slight. The merit of contemplation of the Middle covers the realm, and its reward reaches the point where the king unties his topknot and gives away the jewel. The third contemplation is therefore cultivated for the sake of great diligence.

The conditions for cultivating the Middle Way are actually numerous. Only five are outlined here to correspond to the five conditions of contemplation in entering the provisional above.

Direct Cultivation of the Middle: Seeing Ignorance through the Wisdom of Two Contemplations

Third is direct cultivation of the Middle. This contemplation directly seeks to break ignorance. Ignorance lies beyond ordinary sight and conceptual knowledge; how should it be contemplated? When the true truth was first contemplated, it had no visible image or location. The practitioner contemplated only the provisional delusions of formation by causes, continuity, and relation in the mind of the five aggregates, twelve sense fields, and eighteen elements. He investigated them through the four alternatives of arising from self, another, both, or no cause, skillfully cultivated calming-and-contemplation, and was said to see the true when uncontaminated wisdom arose.

Next came contemplation of the provisional. How was the provisional contemplated? The preceding wisdom of emptiness itself was contemplated so that it would no longer stop in emptiness. Myriad practices were indicated within one mind; the Dharma eye thereby arose, pervasively knowing beings’ illnesses and corresponding medicines. This was therefore called contemplation of the provisional.

The present contemplation of ignorance is the same. When the wisdom of the preceding two contemplations breaks the corresponding delusions, it is called wisdom. Now, seen in relation to the Middle Way, these two wisdoms instead become delusion. Because they obstruct wisdom of the Middle, they are called cognitive obstruction. Because this cognitive obstruction veils the wisdom of the Middle and prevents its arising, it is likewise called cognitive obstruction. The former reading takes cognition as what actively obstructs; in the latter, cognition itself is obstructed.

The sixty-two views, for example, are also called a wisdom-nature; they are worldly wisdom. In relation to uncontaminated wisdom, this wisdom-nature combines with the delusions of views and thought and can therefore obstruct the true truth. Likewise, wisdom of the two truths combines with ignorance and obstructs the Middle Way. One can also say that delusion actively obstructs and wisdom of the Middle is what it obstructs, naming the active and passive together cognitive obstruction.

How can these two wisdoms be known as ignorance? If they were truly illumination, wisdom of all modes would be present, penetrating the buddhas’ ten powers and four fearlessnesses and perfectly awakening to all Dharmas. They are not like that now; how could they not be ignorance? Contemplation of this ignorance has three rounds: first, contemplating ignorance; second, contemplating Dharma-nature; and third, contemplating true cultivation and cultivation according to conditions.

First Round: Contemplating Ignorance

The two wisdoms of emptiness and provisionality correspond to mind. Now contemplate them: do they arise from Dharma-nature, from ignorance, from Dharma-nature and ignorance together, or apart from both? If from Dharma-nature, Dharma-nature originally does not arise. If from ignorance, ignorance itself is unreal and unrelated to the Middle Way. If from both together, both preceding faults occur at once. If apart from both, they arise without cause or condition. The Middle Treatise says that Dharmas do not arise from themselves. The remaining three alternatives are extensively broken by analogy, as already explained under formation by causes.

During this contemplation, mind and object become serenely pure. The mind relies on no extreme, neither abides nor attaches, neither perceives nor knows. Contemplating and contemplated resemble empty space and cannot be revealed through words. Although true wisdom has not yet arisen, one has decisively ceased to cling to any of the four alternatives.

It resembles looking at a tree stump from afar in darkness and being unable to decide whether it is a person or a stump. A person should display movement in six parts of the body; a stump has no such sixfold movement and therefore bears the mark of being unmoving. After prolonged examination, one gradually takes it to be a stump without yet knowing clearly. Attachment to four alternatives resembles seeing the mark of movement. Movement also represents impermanence, while stillness represents permanence. Through prolonged, continuous contemplation, one still does not see clearly but decisively knows that this is the unmoving mark of permanence and no longer attaches to four alternatives. Thus, although ignorance is not yet broken, one can decisively know that one permanence is all permanence and proceed along the great straight path without impediment.

The preceding delusions of views and thought and of phenomena innumerable as dust and sand have already been penetrated, leaving only the wisdom of the first two contemplations, hard and sharp as vajra. Using contemplation of the Middle to penetrate this cognitive obstruction is called contemplation that penetrates contemplation. Establishing mind in this principle is called contemplation that reaches contemplation. Because this principle is inconceivable, it is called emptiness of the ultimate. In contrast to the stubborn emptiness grasped by the Two Vehicles, it is also called wisdom. Yet Dharma-nature itself is neither wisdom nor nonwisdom; this alone is contemplation of the Middle. The three meanings of penetrating, reaching, and the Middle are complete here.

Again, embody and penetrate that the ignorance of cognitive obstruction has no nature of self, another, both, or no cause and is ultimately unobtainable. It resembles a precept-keeping bhikṣu examining water without insects and seeing something moving in it. He wonders whether it is an insect or dust. An insect has the mark of living movement; dust has no such mark. Examining carefully without cease, he knows it seems to be dust but does not yet see clearly.

If one believes ignorance has any of the four natures—self, another, both, or no cause—nature is living movement. If all four are absent, absence of nature is absence of living movement. The practitioner knows it is unmoving but has not reached final certainty. Though not finally certain, he decisively contemplates permanent stillness. The movement of the two extremes, birth-and-death and nirvāṇa, has already been calmed by the preceding two contemplations. Only the ceaseless circulation of ignorance remains. Now penetrating the source of mind, ignorance becomes quiescent; this is called the calming that brings movement to rest. Establishing mind in this principle is called the calming that establishes rest. Permanent principle itself is neither calming nor not calming; it is called calming only in contrast to the moving mark of impermanence. This is the Middle’s calming that is neither calming nor not calming. The three meanings are complete here as well.

The mind of cognitive obstruction likewise has three provisionalities, four alternatives of calming-and-contemplation, practitioners through faith and Dharma and their forward and backward transitions. It must likewise be skillfully cultivated through the four siddhāntas, as in the preceding explanations. The four alternatives are gates of contemplation; apart from them there is no place to begin. Skillful means communicates with principle through the gates and sees the Middle Way, but seeing the Middle Way is not identical with the four alternatives themselves.

If one enters through a single alternative, the others become interfused and need not be cultivated one by one. If one has not yet penetrated, one should cultivate the four alternatives diligently and seek awakening through skillful means. If one clings to them, the four alternatives become a fire that burns oneself and blocks passage. Without obstructive clinging, one can awaken through the four alternatives that contemplate ignorance.

Second Round: Breaking Ignorance in Terms of Dharma-Nature

The preceding four alternatives contemplated cognitive obstruction and investigated whence ignorance arose, decisively finding it unobtainable. At this point, an understanding or meditative concentration may arise, and one may decide that ignorance is Dharma-nature. This is not yet an awakened mind, only the arising of contemplative understanding. It resembles seeing dust or a stump in darkness and decisively declaring it dust or stump.

The object of contemplation must now be shifted to Dharma-nature. Does the mind of Dharma-nature arise only after the mind of ignorance ceases? Does the mind of Dharma-nature arise while the mind of ignorance does not cease? Does it arise when ignorance both ceases and does not cease? Or does it arise when ignorance neither ceases nor does not cease?

If Dharma-nature arises after ignorance ceases, how can a Dharma already ceased produce anything? If Dharma-nature arises while ignorance does not cease, illumination and ignorance coexist. If it arises through both ceasing and not ceasing, the two faults occur together. If it arises apart from ceasing and not ceasing, the claim cannot be established. Dharma-nature does not arise from self, another, both, or no cause.

Within every alternative, practitioners through faith and Dharma and their forward and backward transitions must be skillfully cultivated through the four siddhāntas. One can thereby awaken, enter, and penetrate the pool of four gates. Even if awakening has not occurred, one has decisively known that contemplative wisdom of the Middle can break ignorance. One should constantly cultivate in this way without seeking some other practice.

Third Round: Breaking Ignorance in Terms of True Cultivation and Cultivation according to Conditions

Now contemplate what this contemplative wisdom awaits in order to be called wisdom or nonwisdom. Horizontally speaking, the buddhas of the ten directions are wisdom and illumination, while I now possess neither wisdom nor illumination. Vertically speaking, in the future I will break darkness and attain great illumination; in relation to that future, the present is nonwisdom and ignorance.

Are such wisdom and illumination accomplished through cultivation according to conditions, through true cultivation, through both together, or apart from both? If through cultivation according to conditions, that cultivation is impermanent; how could it produce a permanent fruit? If through true cultivation alone, the true is originally permanent and should not need further cultivation.

There are two explanations. One says cultivation according to conditions causes true cultivation to appear. The other says that after cultivation according to conditions ceases, true cultivation reveals itself naturally. If the true reveals itself, this is self-arising. If it is revealed by conditions, this is arising from another. If true and conditions reveal it together, this is arising from both. If it is revealed apart from true and conditions, this is arising without a cause. Investigated through the four alternatives, wisdom is unobtainable and nonwisdom is likewise unobtainable. Nonwisdom is spoken of in relation to wisdom. Since wisdom is unobtainable, nothing remains in relation to which nonwisdom could be established.

If true cultivation and cultivation according to conditions are grasped as real, the wisdom of the Middle cannot arise and both become cognitive obstruction. Without attachment, they become four gates. If true principle is entered, that principle itself is neither true, conditioned, both, nor apart and cannot be revealed in words.

If beings possess corresponding conditions, Dharma may also be taught distinctly through the four gates. Skillful means of the four siddhāntas has no fixed attachment. Different statements are taught according to different conditions, and hearers can attain the path. One may say the permanent arises from the impermanent. The Great Nirvāṇa Sūtra says that the cause is impermanent while the fruit is permanent and that a sandalwood tree grows from an eraṇḍa seed. One may say it arises from the lineage-nature of the Dharma King; this belongs to true cultivation. One may say that by extinguishing ignorance one obtains the lamp of awakening. One may say wisdom is attained through neither inner nor outer contemplation; the remaining cases can be understood by analogy.

Attainment that is no attainment enters the meaning of emptiness through this attainment of nothing attained. Nothing attained is itself attainment and enters the meaning of provisionality. Both attainment and nothing attained are unobtainable, while attainment and nonattainment are simultaneously illuminated; this enters the meaning of the Middle.

When bodhisattvas compose treatises, some predominantly expound a single gate. Vasubandhu, for example, explains ālayavijñāna as the conventional truth and separately speaks of suchness, taking this as the governing theme of his treatise while meditative concentration, aids to the path, and the rest serve only as accompanying adornments. The Middle Treatise expounds ultimate emptiness and takes emptiness as its governing theme, while the rest likewise serve only as aids to the path. Bodhisattvas should also have composed treatises expounding the other gates.

Although treatises differ in their explanations, how could they leave the four gates? The gates on which they rely differ, but the true principle they encounter does not. Once this is understood, what lack of correspondence remains to dispute, and why labor to attack one another with spear and shield? In cultivating contemplation through the four gates, one may practice through the gate one delights in, the gate suited to one, the gate that counteracts, or the gate through which one enters. What is true of one gate is true of the others. Though contemplative practices differ, how could attainment of the path differ?

Scriptures and treatises arose under different conditions, and many disputes difficult to reconcile have persisted since antiquity. Explained through this method, they dissolve like ice and disperse like clouds. Such contemplative practice accords with teaching, faculties, and true principle, each confirming and matching the others; what right or wrong remains? People with eyes rely on meaning rather than words, and the wise do not give rise to doubt. Those without vision or understanding merely react in alarm; what benefit could they gain?

Someone asks: Ignorance is Dharma-nature, and Dharma-nature is ignorance. When ignorance is broken, is Dharma-nature also broken? When Dharma-nature appears, does ignorance also appear?

Answer: True principle originally has no name. It is called Dharma-nature only in relation to ignorance. When Dharma-nature appears, ignorance transforms into illumination. Once ignorance is broken and no ignorance remains, in relation to what would one still speak of Dharma-nature?

Another question: Ignorance is Dharma-nature. If ignorance no longer exists, with what is Dharma-nature identical?

Answer: It resembles pointing to water and telling someone unfamiliar with ice, “This is ice,” then pointing to ice and saying, “This is water.” Those are merely two provisionally established names; where are two real things to become identical with one another? It also resembles one jewel producing water when turned toward the moon and fire when turned toward the sun. Turned toward neither, it produces neither water nor fire. The jewel is one thing and has never become two, yet water and fire differ according to conditions.

Stages and Benefits of Cultivating Contemplation of the Middle

Fourth is the explanation of the stages of cultivating the Middle. The preceding two calming practices are preparatory means for the Middle Way’s double negation; the preceding two contemplations are preparatory means for its double illumination. Entering the Middle Way through these means of negation and illumination naturally causes true and conventional to flow together and be illuminated together.

This double flow is cultivated in three places. For someone in the Shared Teaching received into the Distinct, cultivation is discussed at the seventh ground and realization at the eighth. In the Distinct Teaching, cultivation occurs in the ten dedications and realization on entry into the first ground. Such cultivation and realization are lofty and distant. Beings at the initial mind cannot even cultivate to the Shared Teaching’s ground of dry wisdom; how could they realize the eighth ground? This contemplation of the Middle has no direct benefit for ordinary beings. Nor have beginners in the Distinct Teaching entered the ten faiths, ten abodes, and dedications. Without the stage of dedication, how could they cultivate the Middle? Without cultivation there is no realization; this contemplation of the Middle appears to ordinary beings as a sheer high cliff, without benefit.

Now consider the beginning of the five grades in the Perfect Teaching. This is originally the stage of ordinary beings, yet they can perfectly contemplate the three truths. Cultivating emptiness within it is sitting on the Tathāgata’s seat. Cultivating tolerance of quiescent cessation is wearing the Tathāgata’s robe. Cultivating the Buddha’s concentration and wisdom is adorning oneself with the Tathāgata’s adornments. Cultivating unconditioned compassion is entering the Tathāgata’s room.

Advancing from the first to the fifth grade, an approximate Dharma arises. It resembles seeing a white swan and knowing a pool is nearby, or seeing smoke and knowing there is fire. Such a person is at the approximate stage and enters purification of the six faculties. A non-Buddhist who does not cultivate the four foundations of mindfulness will never obtain the stage of warmth. The first two contemplations are likewise: without cultivation of the Middle Way, approximate understanding does not arise. By cultivating the Middle through the five grades, one can produce approximate understanding. Turning into the first abode, one breaks ignorance.

Thus the Avataṃsaka Sūtra explains the first abode as unstained like empty space, a pure and wondrous Dharma body serenely responding to all. The active agents and habits of views and thought are simultaneously exhausted without remainder. The merit of the first arousal of mind surpasses the Buddha Sage of the Tripiṭaka Teaching; this is the meaning.

From the first grade through the first abode, one can cultivate and realize within one lifetime. One need not wait until the seventh ground to cultivate, nor does double flow begin only at the ground of joy. Earlier teachings place cultivation high as a skillful explanation; the Perfect Teaching places the stage low to reveal the real. The Lotus Sūtra says that former matters were skillful means, while now the most real matter is taught to beings. This is the meaning.

Again, Tripiṭaka-Teaching bodhisattvas still possess affliction while sitting at the site of awakening and therefore have no double flow; their stage of double flow lies only at the Buddha fruit. For a person in the Shared Teaching received into the Distinct, it lies at the eighth ground; in the Distinct Teaching, at the first ground. Guidance proceeds step by step, with the stage becoming lower and the real intent ever clearer.

Although one portion of ignorance broken at the first abode is called the stage of double flow, this is only a summary. Saying that a ship sails three thousand li in one day only summarizes it as one day. Meditative concentration is likewise listed in nine grades, yet its actual differences exceed nine. Śāriputra does not know the Buddha’s attainment of the four dhyānas. Maudgalyāyana does not know Śāriputra’s entry into them. The other bhikṣus do not know Maudgalyāyana’s. Reasoning downward in this way, how could concentration have only nine grades? The first abode is the same: although summarized as one grade, it actually contains immeasurable grades.

At this stage, one can pervasively perform Buddha work throughout the Dharma realm, with immeasurable function. The Śūraṃgama Samādhi Sūtra and Avataṃsaka Sūtra explain extensively that this stage can even manifest the eight marks of awakening. How much more so its other functions? The rest can be understood by analogy.

After the preceding two contemplations, the corresponding pervasive breaking through Dharmas has already been concluded. Direct contemplation of the Middle now contemplates ignorance and Dharma-nature without relying on the extremes of existence and nonexistence or on the four alternatives of self, another, both, or no cause. It is ultimately pure, without dependence or attachment. The Vimalakīrtinirdeśa Sūtra therefore says to bow to the one like empty space, without reliance. This wisdom of the Middle suddenly opens and develops. Breaking one, it breaks all; no Dharma lies beyond its reach. It is therefore called pervasive breaking through Dharmas.

Turning from the Vertical Gate of Nonarising into Immeasurable Horizontal Gates

Second is the explanation of pervasive breaking through Dharmas through the remaining Dharma gates. The preceding account vertically cultivated the three contemplations of emptiness, provisionality, and the Middle through the single gate of nonarising, thoroughly illuminating the three truths and accomplishing pervasive breaking through Dharmas. Immeasurable other gates are called horizontal in relation to the gate of nonarising. Entering palace gates one after another along a direct route is called vertical; many palace gates arrayed side by side along a winding path are called horizontal. Whether entering through horizontal or vertical gates, one can see the king. Contemplation is therefore discussed again through horizontal gates to clarify pervasive breaking through Dharmas.

Horizontal gates include the eight negations of the Middle Treatise: neither arising nor ceasing, neither permanent nor annihilated, neither one nor different, neither coming nor going. One treatise explains eight gates, while the gates taught in scriptures and treatises are still more numerous: neither existent nor nonexistent, neither defiled nor pure, neither abiding nor attached, neither accepting nor grasping, neither false nor real, neither bound nor liberated. These gates of teaching and practice can all communicate with true principle and are therefore called gates.

The Middle Treatise says that deeply contemplating neither permanence nor annihilation enters the meaning of neither arising nor ceasing. Why? Nonarising is nondifference, and nonceasing is nonidentity. Arising is the gathering of conditions and therefore has the meaning of difference; ceasing is the disintegration of Dharmas and therefore has the meaning of identity. Nonarising is nonpermanence, and nonceasing is nonannihilation. Nonarising is noncoming, and nonceasing is nongoing. Nonarising is nondefilement, and nonceasing is nonpurity. Nonarising is nonincrease, and nonceasing is nondecrease. Nonarising is nonbondage, and nonceasing is nonliberation. Nonarising is nonexistence, and nonceasing is nonnonexistence. Deep contemplation of neither arising nor ceasing therefore penetrates all the other gates.

If the gate of nonarising contemplates the sequential and nonsequential within aggregates, sense fields, and elements, up through contemplation of the three obstructions and four māras, all other gates are likewise. If it contemplates mind as a master painter that creates the various five aggregates and from which everything in every world is created, all other gates are likewise. If it contemplates one aggregate, sense field, and element as all aggregates, sense fields, and elements, and one nature, mark, substance, and power as every nature, mark, substance, and power, all other gates are likewise.

If the gate of nonarising arouses the true mind of awakening and establishes the four vast vows, all other gates are likewise. If it establishes mind in calming-and-contemplation, distinguishes one’s own practice from transforming others, follows the forward and backward transitions of practitioners through faith and Dharma, and skillfully establishes teachings through the four siddhāntas, all other gates are likewise.

If the gate of nonarising discerns existence and nonexistence; breaks the simple, compound, complete, and ineffable views; and, within each view, investigates three provisionalities and four contemplations as not arising from self, another, both, or no cause, all other gates are likewise. If it employs 72,384 forms of calming-and-contemplation when breaking the delusions of views, all other gates are likewise.

Within the gate of nonarising, contemplate cognitive obstruction as arising from self while in reality not self-arisen; this is called the emptiness of self-arising. The emptiness of self-arising is not fixed as one self-emptiness; this is called the provisionality of self-arising. The provisional self is not provisional and the empty self not empty; this is called the Middle of self-arising. The Middle of self-arising does not stop only in the Middle but simultaneously illuminates emptiness and provisionality; this is called the three contemplations in one mind. All other gates are likewise.

Within the gate of nonarising, contemplate cognitive obstruction as arising from another while in reality not other-arisen, as arising from both while in reality not both-arisen, and as arising without a cause while in reality not causelessly arisen, up through establishing the three contemplations in one mind in each case. All other gates are likewise.

Within the gate of nonarising, contemplate cognitive obstruction as ceasing through self while in reality not self-ceased; this is called the emptiness of self-ceasing. The self-empty is not fixed as one self-emptiness; this is called the provisionality of self-ceasing. The provisional self is not provisional and the empty self not empty; this is called the Middle of self-ceasing. The Middle of self-ceasing does not stop only in the Middle but simultaneously illuminates emptiness and provisionality; this is called the three contemplations in one mind of self-ceasing. All other gates are likewise.

Within the gate of nonarising, contemplate cognitive obstruction as ceasing through another while in reality not other-ceased, through both while in reality not both-ceased, and through no cause while in reality not causelessly ceased, up through establishing the three contemplations in one mind in each case. All other gates are likewise.

Within the gate of nonarising, contemplate the self as awaiting some Dharma while in reality not awaiting through self; this is called the emptiness of self-relation. The self-empty is not fixed as one self-emptiness; this is called the provisionality of self-relation. The self-empty is not empty and the provisional self not provisional; this is called the Middle of self-relation. The Middle of self-relation does not stop only in the Middle but simultaneously illuminates the two truths; this is called the three contemplations in one mind. All other gates are likewise.

Within the gate of nonarising, contemplate relation to another while in reality not related through another, relation through both while in reality not related through both, and causeless relation while in reality not causelessly related, up through establishing the three contemplations in one mind in each case. All other gates are likewise. If the gate of nonarising concludes pervasive breaking through Dharmas through the three contemplations of emptiness, provisionality, and the Middle, all other gates are likewise.

Transposing all the foregoing Dharmas of the gate of nonarising into the remaining gates makes one unobstructed vertically and horizontally, like a vajra blade that no Dharma can obstruct.

Revealing Transposition through the Gates of Nonpractice and Nonabiding

Once this intent is grasped, scriptures and treatises can be explained throughout. Their meaning can be turned according to context, text and meaning correspond, and nothing fails to fit.

Using this meaning to explain the Sūtra on the Nonpractice of All Dharmas transposes the intent of the gate of nonarising into the gate of nonpractice: the Four Truths are nonpractice; wisdom is nonpractice; the mind of awakening is nonpractice. Mind is established in the nonpractice of calming-and-contemplation. Breaking the delusions of views and thought, ignorance concerning immeasurable Dharmas, and fundamental ignorance is also nonpractice. Birth-and-death, nirvāṇa, and what lies between them are all nonpractice. There is also practice of nonpractice, stages of nonpractice, and teaching of nonpractice. Every Dharma can be completely gathered into the gate of nonpractice.

To explain the Diamond Prajñāpāramitā Sūtra, transpose the meaning of nonarising into the many forms of nonabiding in the gate of nonabiding. Give without abiding in form and without abiding in sound, fragrance, taste, or touch. Give without abiding in object or wisdom, without abiding in compassion, without abiding in the delusions of views and thought, and without abiding in ignorance concerning immeasurable Dharmas or fundamental ignorance. Only this is called the perfection of giving.

Keep precepts without abiding in form, up through cultivate prajñā without abiding in form. Do not abide in the first ground, up through do not abide in the tenth. Although one abides in no Dharma, one still abides in prajñā through the Dharma of nonabiding; this is entry into emptiness. Abiding in the conventional truth through the Dharma of nonabiding is entry into the provisional. Abiding in the true mark through the Dharma of nonabiding is entry into the Middle.

This wisdom of nonabiding is vajra samādhi. It can break boulders, sand, and gravel and penetrate to the original limit. The treatise says the Humane Kings Sūtra speaks of vajra samādhi in three places—the seventh ground, first ground, and first abode—using vajra nonabiding to explain the stage-meanings of three teachings. It also cites a scripture saying that Śākyamuni entered the great quiescent concentration, the vajra samādhi.

If this is so, ordinary explanations should not rigidly maintain that only the unobstructed path has vajra while the path of severance lacks it. Since scripture says the Buddha possesses it, does not the path of severance possess it as well? How could the treatises composed by Vasubandhu and Asaṅga and Kaishan’s extensive explanation go beyond the intent of nonarising and nonabiding? Only two scriptures are cited here in outline to reveal the beginning of turning one meaning into different tunes.

Once this intent is attained, thousands of scriptures and tens of thousands of treatises become clear and unobstructed. It is the opening chapter for learning contemplation, the root of reflecting on meaning, the wondrous wisdom that explains different teachings, and the destination for entering the Buddha path. Its framework is vast, and it possesses both phenomena and principle. Understanding one Dharma makes a thousand follow, and one becomes free within every Dharma gate. The rest can be understood by analogy.

If There Is One Gate of Nonarising, Why Are Other Gates Needed?

Someone asks: If the one gate of nonarising can expound every Buddha Dharma, what need is there for the remaining gates?

Answer: Dharma marks are originally like this, and the two meanings require one another. People’s faculties differ, and their individual practices therefore also require different Dharma gates. In the Vimalakīrtinirdeśa Sūtra, for example, thirty-two bodhisattvas each explain the Dharma gate of nonduality through which they entered.

If someone says arising and ceasing are the duality of birth-and-death while nonarising and nonceasing are nondual, this is merely a gate of emptiness; what does it have to do with the Middle Way? The present explanation is that arising represents birth-and-death and ceasing represents nirvāṇa; these are the two. Simultaneously negating the two extremes, birth-and-death and nirvāṇa, and entering the Middle Way is called entering the Dharma gate of nonduality. This bodhisattva explains only the gate through which he entered and need not simultaneously explain another’s gate. The Avataṃsaka Sūtra says, “I know only this one gate,” meaning that each person explains his or her own entrance. Gates are therefore immeasurable.

Moreover, the conditions for transforming others differ, and adapting teachings to faculties cannot employ only one method. One kind of person hears nonarising and nonceasing and awakens to the path; other teachings do not suit his faculties and therefore bring no benefit. The next bodhisattva teaches the nondual gate of neither defilement nor purity, precisely suiting another kind of person, who attains the path on hearing it. Horizontal gates are therefore immeasurable. Eight thousand bodhisattvas each explain a gate; how could one object that a single gate is enough?

When practitioners cultivate the four kinds of samādhi through the gate of nonarising, they may delight in and reverently accept it, produce a mind of faith and wholesomeness, break unwholesome perceptions and attachments, or dimly approach awakening. If such correspondence occurs, nonarising is their gate of the path. If none occurs, it is not their gate.

They should then enter through the gate of nonceasing. If joy and wholesomeness arise, attachment is broken, and the Buddha path is approached, nonceasing is their gate of the path. If there is still no correspondence, this too is not their gate. Thus broadly passing through many gates and testing them one by one, one will eventually correspond. Once the net is spread widely, the bird of mind can naturally be gathered in. For this reason, horizontal gates are paired with vertical contemplation, revealing that every gate can communicate with the path.

Gathering the Horizontal and Vertical Back into One Mind

Third is the explanation of calming-and-contemplation through the horizontal and vertical within one mind. The foregoing horizontal gates and vertical contemplation are profound and broad. They can break every deviant attachment, expound every scripture and treatise, cultivate every contemplative practice, adapt to every faculty and condition, and turn without end. Yet because the words are so numerous, their direct intent becomes difficult to see. They must now be gathered so their true purpose appears.

The thousands and tens of thousands of layers taught within the gate of nonarising only contemplate the Dharma produced through conditions in one thought of ignorance as immediately empty, immediately provisional, and immediately the Middle. This is the inconceivable three truths, three contemplations in one mind, wisdom of all modes, Buddha eye, and the other Dharmas. What is true of nonarising is true of every horizontal gate. Though the explanations differ, in reality there are only the three contemplations in one mind. There is therefore neither a fixed horizontal nor vertical, but only cultivation of calming-and-contemplation in one mind. This has two parts: first, a general explanation of one mind; second, examination of other one minds.

The general explanation concerns only one thought-mind of ignorance. This mind possesses the three truths; embodying one contemplation, that contemplation possesses all three. Without the preceding horizontal and vertical explanations, how could the object and wisdom now described be understood?

It was already explained that when one thought of ignorance combines with Dharma-nature, hundreds and thousands of dream-events appear. One aggregate, element, and sense field possesses every aggregate, element, and sense field. There are immeasurable simple, compound, complete, and ineffable views; all delusions of thought throughout the nine grounds of the three realms; sixteen gates for breaking delusion; and the other Dharmas. Having already heard these in sequential horizontal and vertical order, one now hears “the Dharma produced through conditions in one mind” and suspendedly transcends and gathers every foregoing sequential Dharma produced through conditions, recognizing the inconceivable Dharma produced through conditions.

It was also explained that every Dharma has three provisionalities and four alternatives, and that reality is unobtainable when each is investigated. Simple and compound views are empty; thought throughout the nine grounds is empty; the sixteen gates are also empty. Having already heard this, one now hears “one mind is immediately empty” and suspendedly transcends and gathers all the foregoing sequential emptinesses, recognizing inconceivable ultimate wondrous emptiness.

The foregoing also explained in detail how various provisional Dharmas enter the provisional through the sequence of covering, thinning, and overturning, and how illness, medicine, and administration are distinguished. Having already heard this, one now hears “one mind is immediately provisional” and suspendedly transcends and gathers every foregoing sequential provisionality, recognizing provisionality that simultaneously illuminates the two truths.

Now hearing “neither empty nor provisional” suspendedly transcends and gathers all foregoing emptiness as not empty and all provisionality as not provisional. The foregoing also distinguished every form of neither existence nor nonexistence: within simple views, compound views, and complete views, and within the Tripiṭaka, Shared, and Distinct teachings. Having already heard this, one now hears “neither existent nor nonexistent” and suspendedly transcends and gathers every foregoing neither existent nor nonexistent, recognizing the inconceivable neither existence nor nonexistence of the Middle Way.

People able to understand the three truths in one mind in this way are exceedingly rare. Why? Mind is the basis on which ignorance is spoken of, and mind remains the basis on which Dharmas produced through conditions are spoken of; hence every foregoing Dharma exists. Mind is immediately empty; hence every foregoing emptiness exists. Mind is still spoken of as provisional; hence all the foregoing Dharmas of emerging into the provisional exist. Mind is also spoken of as the Dharma realm; hence the Middle Way is neither empty nor provisional. The three truths are complete only within one mind. They are explained sequentially only to distinguish their features.

In terms of principle itself, there is only one mind immediately empty, immediately provisional, and immediately the Middle. One instant possesses the three marks of arising, abiding, and ceasing, and the three marks differ from one another. Arising represents provisional existence, ceasing represents empty nonexistence, and abiding represents neither empty nor existent. Although the three truths differ, they occur only in one thought, just as arising, abiding, and ceasing differ yet occur only in one instant. The three contemplations, three wisdoms, three calming practices, and three eyes should be understood in the same way.

Such contemplation is beings opening the Buddha’s knowledge and vision. “Beings” means that minds of greed, anger, and delusion all conceive a self. The self is a being; the self arises according to thoughts of mind, and when mind produces the three poisons it is called a being. As this mind arises, it is immediately empty, immediately provisional, and immediately the Middle. Calming-and-contemplation is complete at once as thoughts arise. Contemplation is called Buddha knowledge and calming Buddha vision. Calming-and-contemplation present from thought to thought is beings opening the Buddha’s knowledge and vision.

When this contemplation first forms, it is called the first grade of rejoicing. Reading and recitation assist it and make contemplation clearer, forming the second grade. Teaching others according to what one practices makes the mind clearer, forming the third. Concurrently practicing the six perfections deepens merit, forming the fourth. Fully practicing the six perfections without diminishing either phenomenal practice or principial contemplation forms the fifth.

The fifth grade next enters purification of the six faculties, called the approximate stage. The Lotus Sūtra says that although uncontaminated wisdom has not yet been attained, the faculty of mind is already purified in this way. From approximation one enters the copper-wheel first abode, breaks ignorance, attains tolerance of nonarising, and progressively passes through the forty-two stages. The scripture therefore also speaks of attaining the uncontaminated pure recompense. This is also the meaning of the three worthy stages and ten noble stages abiding in recompense while only the Buddha dwells in the pure land. Extending from the recompense of worthies and nobles to the Buddha fruit points to wondrous awakening as the ultimate recompense.

The Great Nirvāṇa Sūtra’s attainment of unsurpassed recompense means that because a buddha has present recompense, it is called unsurpassed. Because the Buddha has no subsequent-life recompense, he is also said to have no recompense. The scripture likewise speaks of seed-fruit and fruit-seed. Because there is present recompense, it resembles seed-fruit; because no later recompense exists, it is not called fruit-seed. The rest can be understood by analogy.

The Combined Golden Light Sūtra calls the correspondence of object and wisdom the response-body. From the perspective of the conditioned object it is called Dharma body; from the contemplating wisdom, recompense-body; from the function that arises, response-body. Because the Dharma body has been attained, it is permanent, constant, and unchanging. The Dharma body is pure, vast as the Dharma realm, ultimate as empty space, and extending throughout the future.

The Ratnagotravibhāga says permanence is unborn, constancy unaging, purity without illness, and unchanging undying. Purity of the Dharma body is the virtue of purity; vastness like the Dharma realm is the virtue of self; ultimacy like empty space is the virtue of happiness; and extension throughout the future is the virtue of permanence. The Dharma body attained at the first abode therefore already possesses a share of permanence, happiness, self, and purity and is free from birth, aging, illness, and death. The rest can be understood by analogy.

Inspecting Other One Minds and Extending by Analogy to the Remaining Aggregates and Sense Fields

Next is the examination of the three contemplations in other one minds. If general contemplation of the mind of ignorance does not suit a person, inspect other minds one by one, such as desire, anger, and pride. When these minds arise, they are immediately empty, immediately provisional, and immediately the Middle. Contemplate them according to the general method for one mind; the rest can be understood by analogy.

The preceding account spoke only in terms of the consciousness aggregate. The other four aggregates of form, feeling, perception, and formations are likewise. The twelve sense fields and eighteen elements are likewise. At this point, pervasive breaking through Dharmas within contemplation of the object of aggregates, sense fields, and elements is complete.

Entry into Emptiness Also Has Five Conditions—Why Were They Omitted Above?

Someone asks: Contemplations for entering the provisional and the Middle both have conditions for cultivation. Why did entry into emptiness have none? Entry into emptiness was analyzed through the four gates; why were entry into the provisional and the Middle not?

Answer: Entry into emptiness likewise has conditions; the preceding text omitted them for brevity. They are: first, liberating oneself; second, liberating others; third, establishing the life of wisdom; fourth, attaining uncontaminated superknowledges; and fifth, entering the Dharma stage.

The bondage of birth-and-death exhausts the spirit; without contemplating emptiness, liberation is impossible. There is no principle by which someone still bound can untie another’s bonds; to liberate others, one should therefore first enter emptiness. Worthies and nobles take wisdom as their life, and that life cannot be established apart from emptiness. Among superknowledges, the uncontaminated are supreme; to seek the supreme superknowledges, one should also enter emptiness. Moreover, the Dharma stage cannot be entered apart from wisdom, and the wisdom of emptiness enables rapid entry. The conditions for entering emptiness are numerous; because the later discussions of entering the provisional and the Middle each give five, five are stated here by analogy.

Contemplation of emptiness extends through the Small and Great Vehicles and through partial and Perfect teachings. To distinguish them without conflation, it must be analyzed through four gates. Contemplations of the provisional and the Middle are not mixed with the Small Vehicle and therefore need not be analyzed in the same way. Contemplation of emptiness has two forms: analytical emptiness belongs exclusively to the Small Vehicle, while embodied emptiness is shared by Small and Great. The present analysis concerns embodied emptiness alone. Though all employ embodied emptiness, their purposes and destinations differ, so analysis is necessary. The Distinct and Perfect teachings each have four gates, yet all communicate with the Middle Way and are comparatively easy to distinguish; their analysis can therefore be abbreviated.

Dharmottara’s Explanation of Cognitive Obstruction

Cognitive obstruction has differing explanations. Dharmottara’s explanation is now presented. Affliction is deluded mind and is therefore called obstruction. Cognition is lucid understanding; why should it also be called obstruction?

Knowledge is twofold: realization-knowledge and consciousness-knowledge. Consciousness-knowledge discriminates. In its substance, discrimination opposes knowledge that realizes things as they are; because its mental conceptions follow phenomenal marks, it can also be called knowledge. It is called knowledge because conception accords with things; because the substance of discrimination opposes and obstructs realization-knowledge, it is called cognitive obstruction.

The Buddha is liberated from both obstructions. The Great Nirvāṇa Sūtra says that severing craving attains liberation of mind and severing ignorance attains liberation of wisdom. The Bodhisattvabhūmi Sūtra calls craving foremost among afflictions, so liberation of mind treats afflictive obstruction. Leaving every defilement of ignorance far behind and knowing everything knowable without obstruction is called purity of knowledge; purity of knowledge is liberation of discernment. If an obstruction in the object known by cognition is called cognitive obstruction, knowing every Dharma without obstruction means knowing phenomenal marks without obstruction. Ignorance is thereby taken as the substance of cognitive obstruction.

The Treatise on Entering the Great Vehicle says supramundane ignorance is cognitive obstruction, while worthies and nobles have already left worldly ignorance far behind. This indicates that afflictive obstruction is severed first.

Someone asks: Both obstructions are affliction. Why is ignorance specifically named cognitive obstruction? Ignorance is delusion spoken of as identical with cognition. Because it takes cognition as its substance, it is named obstruction in terms of cognition. It resembles unconditioned birth-and-death: because birth-and-death is spoken of in dependence on the unconditioned, it is named from the unconditioned.

Craving is the four abodes and can also obstruct cognition, but it is a delusion occurring in a mind distinct from wisdom; wisdom and craving cannot function at the same time. Its substance is affliction, so it is named directly from that substance as afflictive obstruction. Craving also continues the existences, confuses and distresses mind, and causes harm. Although ignorance covers, beings’ birth is principally moistened by the water of craving; its power to bring birth-and-death is strong, so craving is named afflictive obstruction. Ignorance fails to know and directly opposes liberation. Although the nature of craving also opposes it, ignorance remains the root. The darkness of ignorance clearly obstructs cognition and is therefore named cognitive obstruction from the cognition it obstructs.

Ignorance is further divided into two: delusion about principle and delusion about phenomena. Which is cognitive obstruction? The Bodhisattvabhūmi Sūtra says that the uncontaminated knowledge of personal no-self in the Two Vehicles is knowledge that purifies afflictive obstruction, while the knowledge of Dharma no-self of buddhas and bodhisattvas is knowledge that purifies cognitive obstruction. According to this account, both concern delusion about principle and become cognitive obstruction.

Alternatively, if obstruction regarding the object cognition knows is called cognitive obstruction, then knowing every Dharma without obstruction means knowing phenomenal matters without obstruction. Only delusion about phenomena would thereby be cognitive obstruction. Which explanation is definitively established?

Although knowledge illuminating phenomena and knowledge illuminating principle are spoken of as two, they do not actually have two substances. Cognitive obstruction and ignorance likewise do not have two natures. The explanations of delusion about principle and phenomena therefore do not establish two isolated obstructions.

Again, if discriminating mental knowledge is obstruction, close investigation shows that discriminative knowledge truly impedes things as they are and prevents realization-knowledge. This is likewise speaking of obstruction in terms of cognition. Extinguishing discriminating conceptions and mind gives the meaning of severing cognition; abandoning discrimination moves toward purity of cognitive obstruction. Yet cognition and obstruction are not two categorically separate things, so one also cannot say that wisdom itself is universally severed. For this reason, the scriptures teach that merit is not lost. The Hundred Treatise cites the Buddha: do not fear merit, because wholesome Dharmas assisting the path should still be practiced.

Someone who argues in only one direction divides the matter into two mutually exclusive paths: cognition must be severed, or cognition cannot be severed. Careful examination of the distinctions reveals no contradiction. Partial attachment and dispute should not arise.

Two Final Exchanges

Someone asks: The Bodhisattva Garland of the Primary Deeds Sūtra says the third contemplation becomes present at the first ground. Why does the present text sometimes say the eighth ground and sometimes the first abode?

Answer: Meanings from the stages of different teachings are borrowed to establish one another. Sometimes a high stage is borrowed to reveal accomplishment in a lower teaching, so the eighth ground is stated. Sometimes a lower stage is borrowed to reveal the height of the Perfect Teaching, so the first abode is stated. The Bodhisattva Garland of the Primary Deeds Sūtra explains the Distinct Teaching and therefore says the first ground.

Another question: Contemplations of the provisional and the Middle both explain the cultivation stages of people with higher, middling, and lower faculties. Why did the initial contemplation of emptiness not determine cultivation stages for three faculties?

Answer: To cultivate the provisional and the Middle, one must first enter the corresponding stages. Their three faculties are therefore judged as deep or shallow according to stage. The initial contemplation begins directly from the ground of ordinary beings, before any stages exist by which depth could be judged.

The Bodhisattva Garland of the Primary Deeds Sūtra also has wording that names the fourth ground stream-enterer; this can correspond to lower faculties. It also says the third ground explains stream-enterer; this can correspond to middling faculties. Or it says the first ground explains stream-enterer; this concerns higher faculties. The rest can be understood by analogy.

The second half of fascicle six of the Mohe Zhiguan ends here.

Contemplation of emptiness breaks the grasping of the Dharmas of birth-and-death as real. Contemplation of the provisional distinguishes beings’ illnesses and medicines within emptiness. Both are already wisdom. Why, then, does the Mohe Zhiguan say that in relation to the Middle Way they can become obstructions? If wisdom itself can obstruct, on what can a practitioner finally rely?

The passage on the Middle Way in pervasive breaking through Dharmas begins from precisely this most difficult point. It first explains arising nonarising, nonarising arising, and nonarising nonarising separately, establishing one’s own practice, transforming others, double negation, and double illumination. It then immediately points out that these distinctions exist only to make understanding easier. The three textual passages are successively identical: there is no fixed self, no fixed other, and not even a double negation or double illumination that can be grasped as two destinations.

Contemplation of the Middle does not therefore add a third thing outside emptiness and provisionality. Its task is to illuminate the ignorance that the first two contemplations have not yet penetrated, prevent emptiness and provisionality from settling into two extremes, and finally return every horizontal gate and vertical contemplation to one thought-mind. The path unfolds through intent, conditions, direct cultivation, stages, and benefits, then turns from the one gate of nonarising into immeasurable gates, and finally gathers itself as the three contemplations in one mind.

What Does the Third Contemplation Actually Add?

The Tripiṭaka and Shared teachings can both provisionally establish a third contemplation, yet neither necessarily posits another principle. Tripiṭaka bodhisattvas illuminate the conventional, the Two Vehicles enter the true, and the Buddha possesses both truths. In the Shared Teaching, the Two Vehicles embody emptiness, bodhisattvas enter the provisional, and the Buddha causes both truths to flow together. The third contemplation first marks the difference between what the Buddha and his disciples see; it cannot on that account manufacture another substance outside the two truths.

The Distinct Teaching knows the Middle Way but must first break grasping at marks and see emptiness, then break ignorance and see the provisional. Only afterward does it proceed to cultivate the Middle Way, break one portion of ignorance, and see one portion of the Middle. The first two contemplations are indispensable means. Before they are completed, one cannot hurry into the third; after they are complete, one cannot mistake means for the ultimate.

The Perfect Teaching also breaks two delusions. Its difference is not that it breaks one less thing, but that all three contemplations become directions of practice together from the initial mind. The simile of three layers of bandits makes this clear. Someone with blunt weapons, a weak body, and few strategies breaks two layers first, reorganizes personnel and provisions, and only then attacks the third. Someone with a strong body, sharp weapons, and many strategies breaks all three in one day. The two pieces of iron make the same point: one must be repeatedly fired and worked before it becomes sharp; the other becomes sharp as soon as it encounters fire. All three layers still have to be broken, and the iron must still enter the fire. The perfect-and-sudden does not do less; it refuses to divide the three contemplations into three unrelated stretches of life.

This answers what the third contemplation adds. It does not add another object, but prevents the first two contemplations from each guarding one extreme. It does not abolish sequence, but directs every step of sequence toward the same Middle Way.

Why Must Contemplation of the Middle Begin with Compassion?

The first of the five conditions for cultivating contemplation of the Middle is not mysterious principle but unconditioned compassion. This compassion grasps no fixed mark of beings and is therefore not attached love or views. It grasps no fixed mark of nirvāṇa and is therefore not empty quiescence. Abiding in neither beings nor nirvāṇa, it nevertheless covers the Dharma realm, removes the root of suffering, and gives ultimate happiness.

“Unconditioned” does not mean without causes or without beings. The point of the magnet attracting iron is spontaneous reception. If an obstruction lies between them, the iron still cannot be drawn in. Beings’ mind-nature does not depart from unconditioned compassion, but the veil of ignorance prevents compassion from appearing and functioning spontaneously. Cultivating the Middle means breaking this intervening obstruction so that immeasurable Buddha Dharmas and beings no longer lie outside compassion.

Ordinary water cannot extinguish fire born in water; fire itself must extinguish it. The first two contemplations can break the delusions of views and thought and those innumerable as dust and sand, yet the wisdom they accomplish can leave a subtler obstruction. Contemplation of the Middle does not negate those contemplations. It treats the final barrier that they cannot treat by themselves.

The second condition is fulfilling the original vast vows. What the contemplations of emptiness and provisionality know and sever resembles branches and leaves; unbroken ignorance is the root. Their cultivation of the path and realization of cessation resemble a torch in the hand that cannot illuminate the darkness of all the mountains. A hundred rivers cannot fill the sea, but one rain from a nāga king fills the pool. Contemplation of the Middle extends knowing suffering, severing origination, cultivating the path, and realizing cessation throughout the Dharma realm, so that the four vast vows first made are not fulfilled only in part.

The third is seeking Buddha wisdom. Eyes without feet cannot reach the pool; feet without eyes may fall into a pit. On arriving at the cool pool, personally drinking its water is what Buddha knowledge knows, while seeing its circumference, depth, and color is what the Buddha eye sees. The practitioner needs both eyes and feet; at the pool, what is known and what is seen unfold according to different parts of the simile.

The fourth is learning great skillful means. Maitreya first teaches irreversible practice, Vimalakīrti then breaks the view of awakening, and afterward teaches that quiescent cessation, nonduality, and beings do not depart from awakening. The two great beings strike like hammer and anvil, not to defeat one another but to mature the faculties of the celestial youths. The real is often revealed only after skillful provisionality opens the way. Without skillful means, profound Dharma may become the language of only a few.

The fifth is great diligence. One does not spare even body and life, much less possessions; one does not rest even after attaining awakening, much less before. Contemplation of the Middle confronts the root of ignorance and cannot be completed through strength seeking only a small measure of security. Taken together, the five conditions give a complete movement: compassion supplies direction, vast vows breadth, Buddha wisdom the goal, skillful means the capacity to benefit others, and diligence the refusal to retreat throughout.

When Wisdom Itself Becomes an Obstruction

Direct cultivation of the Middle first admits something difficult to admit. The wisdoms of emptiness and provisionality are wisdom when breaking delusion, yet can become delusion in relation to the Middle Way. Combining with ignorance, they obstruct the wisdom of the Middle and are therefore called cognitive obstruction.

Cognitive obstruction can be understood from three sides. First, the two preceding wisdoms themselves become what actively obstructs. Second, wisdom of the Middle is obstructed, so the name is established from what is obstructed. Third, delusion is active and wisdom of the Middle passive, and the two are named together cognitive obstruction. To reduce this to “knowing too much prevents awakening” would flatten a subtle active-passive relationship into an anti-intellectual slogan.

The criterion for whether the two wisdoms are already illumination is direct. If wisdom of all modes were present, the buddhas’ ten powers, fearlessnesses, and all Dharmas would be perfectly and completely awakened to. Since this is not yet so, existing understanding cannot be passed off as ultimate illumination. At this stage, the danger is that wisdom has become sufficient to break coarse delusions and therefore ceases to see what it has not broken.

Contemplation of the Middle does not tell the practitioner to discard wisdom. It returns wisdom itself to contemplation. If contemplating wisdom is never itself observed, it quietly assumes the position of final sovereign. Only when contemplator and contemplated are both like empty space can dependence cease.

First Round: How Can Four Alternatives Be Gates Yet Also Burn a Person?

The first round contemplates ignorance through the most basic four alternatives. Do the two wisdoms arise from Dharma-nature, from ignorance, from both together, or apart from both? Dharma-nature does not arise, and ignorance is unreal. Arising together bears both faults; arising apart is causeless. Investigation through every alternative fails to find an obtainable self-nature.

In this contemplation, mind becomes serenely pure and does not abide in any alternative. Although the true has not yet arisen, clinging has decisively stopped. This stage resembles seeing a stump from afar in darkness. It seems to move in six bodily parts and might be a person; then it seems unmoving and might be a stump. After long contemplation, one still does not see clearly, yet has ceased decisively to cling. A distance remains between nonclinging and direct realization.

The wisdom of the preceding two contemplations resembles vajra: it has penetrated views and thought and phenomena innumerable as dust and sand. Now contemplation breaks cognitive obstruction and is called contemplation that penetrates contemplation; establishing mind in this principle is called contemplation that reaches contemplation. Vajra was a sharp implement at the preceding layer, but at a deeper layer becomes what must itself be penetrated. This shows that no attainment can forever enthrone itself as ultimate.

The precept-keeping bhikṣu examining insect-free water preserves the same measure. Seeing something move, he wonders whether it is an insect or dust. An insect has living movement; dust does not. After long contemplation, he knows it does not seem to be an insect but still does not see completely clearly. The practitioner thus decisively knows that ignorance lacks the four natures and the movement of self-arising, yet does not grasp “unmoving” as another substance.

The four alternatives are therefore both indispensable and ungraspable. Without them, contemplation has no entrance. Grasp them, and one seals the entrance oneself. Entering principle through one, the others naturally interpenetrate and need not be accumulated one by one as property. Before entry, however, all four must still be cultivated diligently. A gate lets a person pass; it also becomes an obstruction when someone stops upon it.

Second Round: Does Recognizing Dharma-Nature Mean One Has Awakened?

After the four alternatives find ignorance unobtainable, the practitioner may produce an understanding or meditative concentration and immediately decide that ignorance is Dharma-nature. The treatise gives a specific warning: this is still contemplative understanding, not an awakened mind. Recognizing in darkness that something resembles a stump is not the same as seeing it clearly in light.

Contemplation must therefore turn toward Dharma-nature. Does Dharma-nature arise only after ignorance ceases? A Dharma already ceased cannot produce anything. Does it arise while ignorance has not ceased? Then illumination and ignorance coexist. Both ceasing and not ceasing carries both faults; neither ceasing nor not ceasing is causeless. Dharma-nature likewise cannot arise from self, another, both, or no cause.

This round reveals a subtle attachment. In the first, the practitioner no longer clings to ignorance; in the second, one may cling to a newly appearing Dharma-nature. Contemplation of the Middle does not replace a false substance with a correct one. Ignorance is unobtainable, and Dharma-nature is not manufactured by contemplative understanding. Even without awakening, one can still determine that contemplation of the Middle Way can break ignorance, cultivate it constantly, and stop seeking some exotic method elsewhere.

Third Round: Which Reveals Which—True Cultivation or Cultivation according to Conditions?

The third round contemplates true cultivation and cultivation according to conditions by first asking how wisdom receives its name. Horizontally, the buddhas of the ten directions possess wisdom and illumination, while I now have neither. Vertically, the future breaks darkness and attains illumination, in relation to which the present is nonwisdom and ignorance. Wisdom and nonwisdom are both established through relation.

It then asks whether permanent wisdom arises from cultivation according to conditions, true cultivation, both together, or apart from both. How could impermanent conditioned cultivation produce the permanent? If the true is originally permanent, why would it need cultivation? One lineage says conditioned cultivation reveals true cultivation; another says true cultivation appears by itself after conditioned cultivation ceases. The former falls under arising from another, the latter under self-arising; together they fall under arising from both, and apart under causeless arising. Grasp any explanation as real, and wisdom of the Middle cannot arise. Without grasping, all four can become gates.

Yet while attachment must not fix any of the four explanations, teaching can employ all four according to faculties. One person awakens on hearing that the permanent arises from the impermanent, another on hearing of the lineage-nature of the Dharma King, another that extinguishing ignorance obtains the lamp of awakening, another that wisdom comes from neither within nor without. The same statement need not have the same function when breaking attachment and adapting to faculties. The Middle Way does not forbid all speech; it means not being bound by one’s own words while speaking.

Bodhisattvas composing treatises may likewise predominantly expound one gate. One treatise takes support in suchness as its governing theme; another ultimate emptiness, with other Dharmas serving as accompanying adornments. The gates expounded differ, but the principle encountered does not. Relying on meaning rather than words, one need not turn different treatise-gates into weapons of contradiction. Delight, suitability, counteraction, and entry differ, but differing entrances do not make two true principles out of attainment of the path.

Ignorance Is Dharma-Nature—not Two Things Combined into One

When ignorance is broken, is Dharma-nature also broken? When Dharma-nature appears, does ignorance also appear? The treatise answers that true principle originally has no name and is called Dharma-nature only in relation to ignorance. When Dharma-nature appears, ignorance transforms into illumination. Once ignorance is broken, no counterpart remains in relation to which Dharma-nature could still be discussed.

If ignorance no longer exists, with what is it identical? The simile of ice and water resolves the difficulty. To someone unfamiliar with ice, one points to water and calls it ice, then points to ice and calls it water. These are two provisionally established names, not two real things glued together. One jewel produces water when turned toward the moon and fire when turned toward the sun, yet the jewel was never first divided into a water-jewel and a fire-jewel. One thing has two functions according to conditions; two substances do not first exist and then combine.

“Ignorance is Dharma-nature” therefore cannot mean that delusion already equals realized virtue, nor that ignorance should be preserved. What it breaks is the imagination of identity between two things. If ignorance and Dharma-nature are first each established with self-nature and then declared identical, identity itself becomes a third adhesive. Names turn according to delusion and awakening while one thing has never become two: this is the destination of both similes.

How Far Is Contemplation of the Middle from the Initial Mind?

In the Shared Teaching received into the Distinct, cultivation occurs at the seventh ground and realization at the eighth. In the Distinct Teaching, cultivation occurs in the ten dedications and realization at the first ground. These stages are so high and distant that an ordinary beginner has not even reached the stage where cultivation starts; contemplation of the Middle appears as a sheer cliff.

The Perfect Teaching, however, perfectly contemplates the three truths from the beginning of the five grades. Sitting on the Tathāgata’s seat, wearing the Tathāgata’s robe, and entering the Tathāgata’s room do not proclaim an ordinary being a buddha; they say that the initial practice is already oriented toward the Middle Way. From the first through fifth grades, contemplation becomes increasingly clear and an approximate Dharma arises. Seeing a swan and knowing there is a pool, or smoke and confirming fire, remains only approximate seeing. Only on entering the first abode is one portion of ignorance broken.

“Cultivated within one life and realized within one life” does not bind everyone to one timetable. In contrast to the Distinct Teaching’s eons and the Shared Teaching’s lofty stages, it reveals that the Perfect Teaching does not postpone contemplation of the Middle beyond the beginner’s reach. Placing a Perfect stage low does not lower its merit. The one grade of the first abode itself has immeasurable distinctions, just as meditative concentration is summarized in nine grades although its actual depths far exceed nine.

At the first abode one can perform Buddha work throughout the Dharma realm and even manifest the eight marks. Direct contemplation of the Middle relies on neither two extremes nor four alternatives, is ultimately pure, and has neither dependence nor attachment. Breaking one, it breaks all. Only here is pervasive breaking through Dharmas in the Middle Way formally concluded.

If One Gate Communicates with the Path, Why Open Immeasurable Gates?

The three contemplations are cultivated vertically within the gate of nonarising; the remaining gates arrayed beside it are horizontal. Passing directly through successive gates and entering through gates arranged side by side can both bring one before the king. The eight negations are merely the first eight gates listed. Neither existent nor nonexistent, neither defiled nor pure, neither abiding nor attached, neither accepting nor grasping, neither bound nor liberated—all can communicate with principle.

Nonarising and nonceasing can encompass the other gates. Nonarising is nondifference, nonpermanence, noncoming, nondefilement, nonincrease, nonbondage, and nonexistence. Nonceasing is nonidentity, nonannihilation, nongoing, nonpurity, nondecrease, nonliberation, and nonnonexistence. This does not mean that reciting “nonarising and nonceasing” completes every gate. It means that every Dharma cultivated within nonarising can be transposed into other gates.

Aggregates, sense fields, and elements; the three obstructions and four māras; arousing the mind of awakening; four vast vows; establishing mind in calming-and-contemplation; transitions between faith and Dharma; four siddhāntas; various views; 72,384 forms of calming-and-contemplation; cognitive obstruction’s arising from self, another, both, and no cause; its ceasing through self, another, both, and no cause; and its relation through self, another, both, and no cause—every gate can unfold emptiness, provisionality, the Middle, and the three contemplations in one mind.

The Sūtra on the Nonpractice of All Dharmas turns all truths, wisdoms, arousals of mind, contemplative practices, delusions, stages, and teachings into the gate of nonpractice. The Diamond Prajñāpāramitā Sūtra turns giving, ethical discipline, prajñā, ten grounds, object and wisdom, and compassion into the gate of nonabiding. Nonabiding does not only enter emptiness. Abiding in the conventional through nonabiding enters the provisional; abiding in the true mark through nonabiding enters the Middle. One meaning thereby turns into different Dharma gates.

But if nonarising can expound everything, are other gates redundant? The treatise answers from two sides. In one’s own practice, the gate of correspondence differs by person. If cultivation through nonarising produces joy, wholesome mind, broken attachment, and proximity to awakening, it is the gate of the path; otherwise one must try nonceasing, neither defilement nor purity, and other gates. In transforming others, beings’ faculties and conditions differ. One person attains the path on hearing nonarising; another may need to hear neither defilement nor purity. The number of gates does not multiply principles; it reflects the number of illnesses of mind and points of entry.

Why Do the Horizontal and Vertical Finally Leave Only One Mind?

The horizontal and vertical are profound and broad. They break deviant attachment, expound scriptures and treatises, cultivate contemplative practice, and adapt to faculties. Yet the more broadly they are explained, the harder it becomes to find where to begin. The treatise therefore gathers them into one sentence: the Dharma produced through conditions in one thought of ignorance is immediately empty, immediately provisional, and immediately the Middle.

This sentence does not abolish the foregoing. Precisely because aggregates, sense fields, and elements; simple and compound views; thought throughout the nine grounds; sixteen gates; three provisionalities and four alternatives; and illness, medicine, and administration have already been explained one by one, the statements “one mind is conditionally arisen,” “one mind is immediately empty,” “one mind is immediately provisional,” and “one mind is neither empty nor provisional” reveal what one mind contains. Without the broad preceding explanation, “one mind possesses all” easily becomes a hollow slogan.

“Suspended transcendence” is not skipping but simultaneous inclusion. The foregoing sequential conditioned Dharmas, emptinesses, provisionalities, and forms of neither existence nor nonexistence are now recognized together within one mind. Their marks may be explained sequentially; in terms of principle, there is only one thought immediately empty, immediately provisional, and immediately the Middle.

The treatise says one instant has three marks—arising, abiding, and ceasing—and that they differ. Arising represents provisional existence, ceasing empty nonexistence, and abiding neither empty nor existent. The three contemplations in one mind differ without becoming three minds taking turns on duty. When greed, anger, and delusion arise, grasping a self and the mark of beings arises. Within that very thought, contemplate it as immediately empty, immediately provisional, and immediately the Middle; calming-and-contemplation is simultaneously complete. Contemplation is called Buddha knowledge and calming Buddha vision. This is where beings begin opening the Buddha’s knowledge and vision.

The contemplation’s formation is the first grade of rejoicing. Reading and recitation assist it to form the second. Teaching according to practice forms the third. Concurrent practice of the six perfections forms the fourth, and their complete practice the fifth. One then enters the approximate stage of purification of the six faculties and advances to the first abode, where ignorance is broken. Principial possession has not abolished contemplative practice, and contemplative practice has not departed from one thought.

This one mind must also be examined in desire, anger, and pride; the three contemplations in one mind cannot be discussed only when calm. The preceding passage principally contemplated the consciousness aggregate, so consciousness must also be used by analogy for the other four aggregates, twelve sense fields, and eighteen elements. If one mind exists only in abstract understanding and fails upon encountering desire, anger, pride, or form, feeling, perception, and formations, breaking is not truly pervasive.

What Does the Final Analysis of Cognitive Obstruction Warn Us About?

The treatise ends by presenting another lineage’s explanation of cognitive obstruction. Consciousness-knowledge follows discriminated marks and can therefore be called knowledge; the substance of its discrimination impedes realization-knowledge of things as they are and can therefore also be called obstruction. Afflictive obstruction is discussed principally through craving, and cognitive obstruction through ignorance. Craving continues the existences; ignorance leaves what is knowable unilluminated.

Delusion about principle and delusion about phenomena can each be called cognitive obstruction. Although wisdom illuminating principle and wisdom illuminating phenomena have two aspects, they are not two categorically different substances. Cognitive obstruction and ignorance likewise do not have two natures. Abandoning discrimination can move toward purity, but treating wisdom itself as a real thing that must be annihilated falls into the other extreme. Merit assisting the path must still be cultivated; one cannot use nondiscrimination as a name under which every wholesome practice is discarded.

The final exchange on stages preserves the same measure. The eighth ground, first ground, and first abode must be read together with the Shared, Distinct, and Perfect teachings rather than arranged as three answers inside one teaching. Contemplation of emptiness begins from the ground of ordinary beings and therefore does not judge three faculties through later stages. The provisional and Middle are cultivated after entering stages and can therefore distinguish depth through stage. The entire passage on the Middle Way does not erase distinctions. It keeps every distinction from departing from perfect interfusion and keeps perfect interfusion from becoming a pretext for canceling distinctions.

Through the Eye of the Fuxing

The preceding reading followed the treatise’s own sequence from the third contemplation, five conditions, three rounds of direct cultivation, stages and benefits, and horizontal gates to one mind. Zhanran’s Fuxing Chuanhong Jue illuminates several joints where layers are easily confused.

First, the treatise’s three passages have an expository sequence, but the real intent of contemplative practice is not sequential. Zhanran says they are successively identical precisely because one’s own practice, transforming others, double negation, and double illumination are all provisional establishments. The analysis through four teachings finally reveals specifically the three contemplations at the initial mind in the Perfect Teaching. This does not cancel the treatise’s divisions; it separates textual unfolding from perfect cultivation during practice.

Second, although the five conditions have the same names as those listed under entering the provisional, their meanings differ. Zhanran specifically points out that unconditioned compassion must possess both preceding kinds of compassion. The magnet attracting iron takes the meaning of spontaneous action. In the pool simile, seeing corresponds to the Buddha eye and drinking to Buddha knowledge, while knowledge and vision are one in substance. Maitreya and Vimalakīrti as hammer and anvil represent provisional and real mutually revealing one another and together maturing the celestial youths. These correlations of pool, hammer, and anvil come from Zhanran, not headings in the treatise itself.

Third, “cognitive obstruction” must preserve three grammatical readings: both words belong to what actively obstructs; both are spoken from the perspective of what is obstructed; or obstruction is active and cognition passive. The three rounds of direct cultivation are further judged different names for the three provisionalities: contemplating ignorance is formation by causes, contemplating Dharma-nature continuity, and contemplating the true and conditions relation. The names of the provisionalities make the structure of the three investigations visible but are not original subsection headings in the treatise.

Fourth, the stump and insect-water similes both occupy a contemplative stage that has not yet become clear. Zhanran correlates person and insect with ignorance, and stump and dust with Dharma-nature, but their function is not to establish the latter as a graspable substance. They show attachment to the four alternatives gradually ceasing before true vision arises. When the four alternatives communicate with principle, they are gates; when one grasps them, they destroy the gate. Entering through one, the others interpenetrate.

Fifth, the ice-and-water exchange on ignorance and Dharma-nature is explicitly judged to concern two Dharmas without substance, possessing only provisional names. The nature of wetness is originally nondual, and the jewel does not first contain two substances; it reveals water or fire only through the conditions of moon or sun. This frees “identity” from two things glued together and frees “breaking ignorance” from annihilating Dharma-nature.

Sixth, the eighth ground of the Shared Teaching, first ground of the Distinct Teaching, and first abode of the Perfect Teaching each retain their teaching distinction. Zhanran judges the five grades of the Perfect Teaching as preliminary to approximate seeing and separately illuminates not relying on four alternatives and being without dependence or attachment as nature-emptiness and mark-emptiness. Only when direct contemplation of the Middle concludes pervasiveness is breaking one and thereby breaking all formally gathered.

Seventh, horizontal gates are not merely parallel. Zhanran says every gate has three truths and no horizontal gate lacks the vertical; finally he gathers horizontal and vertical into one mind. The “tune” in transposing a tune is musical. One meaning of nonarising turns into other gates as the same strings and pipes yield different melodies. “Suspended transcendence” means all are present in one mind and sequence no longer remains; it never means one can skip the preceding study without learning it.

Eighth, examination of other one minds and analogy to the remaining aggregates and sense fields must be read separately. “Examination” in the former means inspecting the minds of desire, anger, pride, and the rest. The latter extends from the consciousness aggregate to the other aggregates, sense fields, and elements because the preceding passage concerned consciousness alone. Aggregates do not go beyond mind and mind does not leave aggregates, but this does not merge two divisions.

Ninth, the Dharmottara passage reports another school’s meaning of cognitive obstruction. Zhanran clearly warns that when presenting that school’s meaning one must not mix the cited explanation into the perfect Tiantai meaning of the present passage. Both delusion about phenomena and delusion about principle can be established. The statement that cognitive obstruction cannot be severed follows from its not being categorically separate; it does not instruct anyone to preserve ignorance.

Tenth, the final exchange on the conditions of emptiness and analysis through four gates still takes perfect interfusion as its intent. Contemplation of emptiness does not lack five conditions; they were only abbreviated earlier. Embodied emptiness extends through Small and Great Vehicles and partial and Perfect teachings; because their purposes differ, four-gate analysis is needed. The provisional and Middle do not mix with Small-Vehicle teachings and therefore need not repeat it. This reading prevents differences in textual detail from being mistaken for presence or absence in Dharma meaning and prevents the three contemplations from splitting into isolated systems.

Eleventh, Zhanran judges the explanations of cognitive obstruction as delusion about phenomena and principle to have reason. Although wisdom illuminating phenomena and wisdom illuminating principle are spoken of as two, they are not separate substances. The conclusion returns again to the three readings of active and passive obstruction, showing that the preceding grammatical distinctions remain coherent throughout and that one sentence cannot be extracted to establish a separate definition.

Finally, “its textual position is likewise not sequential” judges only the final exchange on the three faculties as supplementary and cannot describe the entire Middle Way passage. This mirror does not change all sequence into nonsequence. It lets every layer know its place: exposition may unfold sequentially, while practice is the three contemplations in one thought; gates may be immeasurable, while what they encounter is nondual; wisdom can become an obstruction, yet wisdom itself illuminates that obstruction.