摩訶止觀 白話全本 · 冊1

A Summer of Teaching at Yuquan Monastery

The Mohe Zhiguan (Great Calming-and-Contemplation) was spoken by the Tiantai Master Zhiyi of the Sui and recorded by his disciple Guanding.

The essential character of calming and contemplation is luminous and pure. No former age had heard so complete an exposition—one in which concentration and wisdom are both excellent, and meaning and contemplation both shine. On the twenty-sixth day of the fourth month in the fourteenth year of Kaihuang under the Sui, Master Zhiyi began expounding this Dharma gate at Yuquan Monastery in Jingzhou. He taught throughout the summer, twice each day, morning and evening, universally moistening his listeners like a great rain of compassion. Although the master’s eloquence in teaching was inexhaustible, the exposition reached only the seventh object, the “Object of Views,” and then stopped. The later portion was never taught.

Yet to draw from a stream, one should seek its source; on smelling a fragrance, one should investigate its root. The transmission of this Dharma gate must therefore be traced first. The treatise says that the Buddha awakened to the path by himself, with no teacher to act as his guarantor. A scripture also says that in a former life the Buddha received a prediction from Dīpaṃkara Buddha. A secular classic says that those who know from birth are highest and those who know through learning are next. These statements do not exclude one another. They separately establish the two aspects of awakening without a teacher and receiving a prediction from a teacher. Was this vast and subtle Dharma gate entirely Zhiyi’s innate, solitary awakening, or did he inherit a lineage and surpass his predecessors? Practitioners who hear the transmission recorded in the Fufazang will know its source and foundation.

The Transmission of the Dharma from Mahākāśyapa to Siṃha

The World-Honored One, the Great Awakened One, cultivated for long kalpas and perfected his merit. After six years of ascetic practice he subdued the various views, and beneath the bodhi tree he raised one finger and subdued the hosts of Māra. He first turned the Dharma wheel at the Deer Park, taught in the middle period at Vulture Peak, and finally entered extinction between the twin trees at Kuśinagara, entrusting the Dharma to Mahākāśyapa.

First, Mahākāśyapa. After the Buddha’s passing, Kāśyapa presided over the division of the relics into eight portions and compiled the three baskets of scripture, discipline, and treatise. He then entrusted the true Dharma to Ānanda.

Second, Ānanda. As Ānanda was about to enter extinction, he entered the wind samādhi in the river and divided his body into four portions. He then transmitted the Dharma to Śāṇavāsa.

Madhyāntika also received the transmission at the same time as Śāṇavāsa. Thus, if one counts only the succession in this passage from Kāśyapa through Siṃha, there are twenty-three persons; if Madhyāntika is separately listed, there are twenty-four.

Third, Śāṇavāsa. When he extended his hand, two streams of fragrant milk like ambrosia descended. He also manifested five hundred Dharma gates in sequence, then entrusted the Dharma to Upagupta.

Fourth, Upagupta. While still a householder he successively attained the first three fruits; after completing ordination he attained arhatship. He then entrusted the Dharma to Dhītika.

Fifth, Dhītika. When he ascended the ordination platform, he attained the first fruit at the initial announcement of the karman. Through the three rounds of the karman he successively eliminated the afflictions and attained the fourth fruit. He entrusted the Dharma to Miccaka.

Sixth, Miccaka. After receiving the true Dharma, he in turn entrusted it to Buddhanandi.

Seventh, Buddhanandi. He inherited Miccaka’s Dharma and then entrusted it to Buddhamitra.

Eighth, Buddhamitra. He conferred the three refuges on a king and subdued a disputant skilled in calculation. Finally, he entrusted the Dharma to the bhikṣu Pārśva.

Ninth, the bhikṣu Pārśva. His hair was already white when he was born. On another occasion he emitted light from his fingers and illuminated scriptures in a dark room. He entrusted the Dharma to Puṇyayaśas.

Tenth, Puṇyayaśas. His argument defeated Aśvaghoṣa, who consequently shaved his head and became his disciple. Puṇyayaśas also transmitted the true Dharma to Aśvaghoṣa.

Eleventh, Aśvaghoṣa. He created a musical performance called Rāṣṭrapāla. Its music expounded impermanence, suffering, and emptiness, leading those who heard it to awaken to the path. He entrusted the Dharma to Kapimala.

Twelfth, Kapimala. He composed the Treatise on No-Self. Wherever it circulated, local wrong views were broken. He entrusted the Dharma to Nāgārjuna.

Thirteenth, Nāgārjuna. What was born from his parents was his birth body; what was fulfilled when he obtained scriptures from the dragon palace was his Dharma body. Having received the true Dharma, he transmitted it to Āryadeva.

Fourteenth, Āryadeva. Once he gouged one eye from the image of a deity. Later, when the deity demanded an eye from him, he repeatedly removed and gave away his own fleshly eye, which immediately grew back; he did this tens of thousands of times. He entrusted the Dharma to Rāhulata.

Fifteenth, Rāhulata. He could read the difficult Book of the Names of Ghosts and thereby subdued non-Buddhist teachers. He then entrusted the Dharma to Saṃghanandi.

Sixteenth, Saṃghanandi. He tested a man who claimed to be an arhat by means of a verse, then entrusted the Dharma to Saṃghayaśas.

Seventeenth, Saṃghayaśas. Traveling by the seashore, he saw a palace city and the various scenes in which beings underwent their retributions. He taught them in verse, and later entrusted the Dharma to Kumāralāta.

Eighteenth, Kumāralāta. Confronted with ten thousand horsemen, he could remember each horse’s color, each person’s name, and everyone’s clothing. He entrusted the Dharma to Jayata.

Nineteenth, Jayata. For a person who had committed a grave offense, he conjured a pit of blazing fire and ordered him to enter it in repentance. The fire pit immediately became a clear pool, and the grave offense was thereby removed. He entrusted the Dharma to Vasubandhu.

Twentieth, Vasubandhu, abbreviated in this treatise as Bandha. He inherited the true Dharma and then entrusted it to Manorhita.

Twenty-first, Manorhita. He and his former teacher divided the regions in which they would teach, using the Ganges as their boundary: Manorhita went to propagate the Dharma in one region while his former teacher remained in the other to benefit beings. This was a division of teaching territories between two people, not a miracle in which the river’s waters were split in half. He entrusted the Dharma to Haklenayaśas.

Twenty-second, Haklenayaśas. He received Manorhita’s Dharma and later entrusted it to Siṃha.

Twenty-third, Siṃha. He was finally killed by King Dammira. When the sharp sword severed his neck, no blood flowed; only white milk emerged.

Thus, according to the succession given in this treatise, the transmission of the Dharma treasury runs from Kāśyapa through Siṃha and contains twenty-three persons. If Madhyāntika, who received the Dharma at the same time as Śāṇavāsa, is counted separately, the total becomes twenty-four. These masters were noble ones predicted by the Buddha’s golden mouth and brought great benefit to sentient beings, but this passage does not determine the fruit or stage attained by each person.

Formerly a king placed a white elephant’s stable beside a monastery. On hearing the Buddha-Dharma, the elephant’s temperament became gentle. Later the elephant was moved near a slaughterhouse; seeing the killing, its vicious mind grew fiercely. If even an animal is perfumed by its environment, how could people who encounter noble ones while the true Dharma remains in the world fail to benefit? There was also a brahmin who sold many human skulls. By passing a bronze rod through their ears, he distinguished those whose passages were completely open, half open, or blocked. For the skulls with passages fully open, he built a stūpa and made offerings, causing the deceased to be reborn in heaven. Such is the importance and merit of hearing the true Dharma. For the benefit of sentient beings, the Buddha therefore entrusted the Dharma treasury to his successors.

Tiantai’s Proximate Lineage

This calming-and-contemplation was a Dharma gate personally practiced within the mind of the Tiantai Master Zhiyi, then recorded and transmitted by Guanding. When Zhiyi was born, light filled the room and each of his eyes had two pupils. Later, while practicing the repentance rite of the Lotus Sūtra, he awakened to dhāraṇī and became able to take another Dharma master’s place in lecturing on a gold-lettered Prajñāpāramitā. Both the Chen and Sui dynasties revered him as an imperial teacher. He entered extinction while seated; the position he occupied was the fifth grade of the Perfect Teaching.

The Lotus Sūtra compares the immense merit of giving and liberating others with the merit of the first person who rejoices in accord, saying that the former does not equal the latter by hundreds of thousands of myriads of times. Zhiyi, moreover, was not merely at the first rejoicing but possessed the merit of all five grades. The scripture also says that such persons are the Tathāgata’s emissaries, sent by the Tathāgata to carry out the Tathāgata’s work. The Mahāparinirvāṇa Sūtra calls a person who still possesses afflictions yet can know the Tathāgata’s secret treasury a bodhisattva of the first reliance. Guanding uses these scriptural passages to disclose the merit of the five grades occupied by Zhiyi.

Zhiyi took Nanyue Huisi as his master. Nanyue’s virtue and practice were inconceivable: for ten years he devoted himself to reciting scriptures; for seven he practiced the Vaipulya repentance; after sitting constantly for ninety days, he realized everything perfectly in a single moment, and the Dharma gates of both the Great and Lesser Vehicles opened to him with lucid clarity. Nanyue in turn studied with the meditation master Huiwen. Huiwen lived under the Gao rulers of the Northern Qi and stood without peer throughout the regions of the Yellow and Huai rivers. His Dharma gate was beyond ordinary people’s knowledge, like someone whose feet rest on the earth and whose head touches the sky: bystanders cannot measure his height or depth.

Huiwen’s contemplation relied entirely on the Dazhidu Lun. The Dazhidu Lun was spoken by Nāgārjuna, who is the thirteenth master in the Fufazang succession. In his Guanxin Lun, Zhiyi takes refuge in Nāgārjuna as his master. This verifies that Nāgārjuna is the distant patriarch of the Tiantai Dharma lineage.

Someone objects: the Madhyamaka Treatise emphasizes breaking and sweeping away, while the Mohe Zhiguan emphasizes establishing Dharma gates. How can the two be the same? Answer: India had many traditions that commented on Nāgārjuna’s treatises; one cannot recognize only Piṅgala’s line and exclude all other transmissions. Moreover, Nāgārjuna’s verse expressly says that dharmas born of causes and conditions are emptiness, are provisional names, and are the Middle Way〔and so forth〕. Breaking substantial attachment and establishing the three truths of emptiness, provisionality, and the Middle do not conflict.

The Three Forms of Calming-and-Contemplation

Tiantai received three forms of calming-and-contemplation from Nanyue: first the gradual, second the indeterminate, and third the perfect-and-sudden. All three belong to the Great Vehicle, all take the true mark as their condition, and all are called calming-and-contemplation. Gradual calming-and-contemplation proceeds from shallow to profound, like ascending a stairway one step at a time. Indeterminate calming-and-contemplation exchanges earlier and later stages, like an adamantine jewel placed in sunlight and reflecting according to its direction. Perfect-and-sudden calming-and-contemplation makes no duality between beginning and end, like a person with supernormal powers soaring directly through the air. The three Dharma gates are taught for three capacities and disclosed through three similes.

Practitioners of gradual calming-and-contemplation know the true mark from the outset. Only because the true mark is profound and difficult to comprehend do they adopt a practicable sequence. First they cultivate the three refuges and five precepts, reverse wrong conduct and return to the right path, halt the paths of fire, blood, and blades in the hells, among hungry ghosts, and among animals, and pass through to the three wholesome paths of humans and gods. Next they cultivate meditative concentration, halt the net of desire and distraction, and pass through to the concentrations of the form and formless realms. Then they cultivate the uncontaminated, halt the prison of the three realms, and pass through to nirvāṇa. Next they cultivate compassion, halt the mind that seeks only its own realization, and pass through to the bodhisattva path. Finally they cultivate the true mark, halt biased attachment to the two extremes of emptiness and being, and pass through to the ever-abiding path. This is gradual calming-and-contemplation proceeding from shallow to profound.

Indeterminate calming-and-contemplation has no separate fixed stages. Instead, the earlier gradual and later sudden approaches interchange: sometimes shallow precedes profound and sometimes profound precedes shallow; sometimes one enters principle from phenomena and sometimes gives rise to phenomena from principle. The worldly siddhānta may become the ultimate meaning, while the ultimate meaning may become the person-oriented or counteractive siddhānta. Contemplation may be stilled and called calming, while calming may be illuminated and called contemplation. It is therefore called indeterminate.

Someone asks: if the teaching and the object taken as condition have the same name, why do their modes of practice suddenly differ? Answer: theirs is difference within sameness and sameness within difference. At one level, the gradual contains six classes, three wholesome and three unwholesome. Within the general category of the uncontaminated there are three more. Altogether there are twelve differences. Because it is named from the side with more distinctions, it is called indeterminate. At another level, the gradual has nine distinctions and the indeterminate has four, for a total of thirteen; again, difference is named from the side with more distinctions. From the side of sameness, however, all three belong to the Great Vehicle, all take the true mark as their condition, and all are named calming-and-contemplation. Neither sameness nor difference may therefore be discarded. All worthies and noble ones are differentiated by virtue of the unconditioned Dharma: this directly discloses the principle at issue.

Perfect-and-sudden calming-and-contemplation takes the true mark as its condition from the very beginning. Whatever object mind encounters is, in its very identity, the Middle; there is no Dharma that is not real. Fasten the mind to the Dharma realm: the present thought itself is the Dharma realm, and not a single color or fragrance is other than the Middle Way. One’s own Dharma realm, the Dharma realms of all buddhas, and the Dharma realms of sentient beings are all likewise. The five aggregates and twelve sense fields are suchness, so there is no substantial suffering to relinquish. Ignorance and defilement in their very identity do not depart from awakening, so there is no substantial origination to eliminate. Extreme and wrong views in their very identity do not depart from central correctness, so there is no separate path to cultivate. Birth and death in their very identity do not depart from nirvāṇa, so there is no cessation elsewhere to realize.

Because there are no substantial suffering and origination, one does not abide in the world. Because no separate path and cessation are established, one does not abide beyond the world either. There is only the single flavor of the true mark, and no separate Dharma outside it. Dharma-nature is quiescent and unmoving: this is called calming. Within that very quiescence it constantly illuminates: this is called contemplation. Although a beginning and an end are spoken of, they have neither two essences nor any difference. This is called perfect-and-sudden calming-and-contemplation.

Hearing · Faith · Practice · Stage · Adornment · Establishment

Set aside the gradual and indeterminate for the moment, and follow scripture in explaining the perfect-and-sudden further. The essential meaning spoken by Bodhisattva Bhadramukha is this: when a bodhisattva first arouses the mind amid birth and death, single-mindedly seeking unsurpassed awakening, the resolve is firm and immovable. The merit of this single thought is profound, vast, and boundless; even if the Tathāgata analyzed and proclaimed it for long kalpas, it could not be exhausted. From this, the perfect-and-sudden bodhisattva hears the perfect Dharma, gives rise to perfect faith, establishes perfect practice, enters the perfect stage, adorns the self with perfect merit, and establishes sentient beings through perfect powers and functions.

What does it mean to hear the perfect Dharma? One hears that birth and death do not depart from the Dharma body, afflictions do not depart from prajñā, and binding karma does not depart from liberation. Although Dharma body, prajñā, and liberation have three names, they are not three mutually isolated essences. Although they are a single essence, three names may be established according to function. The three are one, while the one does not destroy the three; in reality there is no difference. The Dharma body is ultimate, and prajñā and liberation are equally ultimate. Prajñā is pure, and Dharma body and liberation are equally pure. Liberation is sovereign, and Dharma body and prajñā are equally sovereign. Hearing that every Dharma completely possesses the Buddha-Dharma without deficiency is called hearing the perfect Dharma.

What is perfect faith? It is believing that every Dharma, in its very identity, is emptiness, is provisional, and is the Middle. Although these cannot be fixed as one, two, or three, one may still speak of one, two, and three. Not fixing them as one, two, or three negates substantial attachment to the three truths; speaking of one, two, and three illuminates the three truths as they are. Negation and illumination are both ultimate, pure, and sovereign. Not being frightened on hearing the profound, not doubting on hearing the vast, and advancing courageously on hearing the purport that is neither profound nor vast is called perfect faith.

What is perfect practice? It is single-mindedly seeking unsurpassed awakening, which in its very identity does not depart from the Middle Way, without separately pursuing a biased extreme. The three truths of emptiness, provisionality, and the Middle are cultivated perfectly at one time. One is neither extinguished by the extreme of nonbeing nor shaken by the extreme of being. Without falling into movement or quiescence, one enters the Middle Way directly. This is called perfect practice.

What is entering the perfect stage? Upon entering the first abode, one abode includes all abodes. The Dharma-nature realized at this one stage—ultimate, pure, and sovereign—is not isolated from the Dharma-nature realized at every stage. This is called the perfect stage. It does not mean that the first abode is already identical to the ultimate at the level of its phenomenal stage; it means that the principle realized is perfectly interfused and lacks nothing.

What is perfect, sovereign adornment? The scripture extensively describes a bodhisattva’s sovereignty: one can enter concentration through one faculty, emerge from concentration through another, and teach the Dharma; one can enter and emerge through the same faculty at once, or manifest neither entering nor emerging. This holds for each of the eye, ear, nose, tongue, body, and mind faculties. With each object—form, sound, fragrance, flavor, touch, and dharmas—one can likewise enter through this object and emerge through another, both enter and emerge through one object, or manifest neither entering nor emerging.

Within the ten directions, one can enter concentration in one direction, rise in another, and teach the Dharma; one can also both enter and emerge in one direction, or neither enter nor emerge. The same manifestations can be performed in relation to every phenomenon. In detail, within a single faculty or object of the primary retribution one can enter, emerge, both enter and emerge, or neither enter nor emerge. The dependent-retribution land is equally sovereign. This is called perfect, sovereign adornment.

It is like the sun illuminating all four continents: in one place it is noon, in another morning, in another dusk, and in another midnight. The times seen in the four places differ, but in reality there is only one sun. A bodhisattva’s sovereign functioning is the same: the single mind does not move, yet it can manifest differences everywhere.

What does it mean to establish sentient beings through perfect powers and functions? A bodhisattva may emit only a single beam of light, yet cause sentient beings with the relevant conditions to obtain the benefits of emptiness, provisionality, and the Middle and also the differing benefits of entering, emerging, both entering and emerging, or neither entering nor emerging. Walking, standing, sitting, lying down, speaking, remaining silent, and every action can likewise benefit sentient beings. Those with the relevant conditions see, as sighted people see light; those without the relevant conditions remain unaware even while within the light, as blind people always remain in darkness.

It is also like the Sāgara Dragon King, whose power extends upward throughout the six heavens of desire and laterally throughout the four directions. He raises various clouds, thunders various peals, flashes various lightning, and sends down various rains. The Dragon King does not move or sway within his own palace, yet manifold provisions appear outside it. A bodhisattva is the same. Inwardly penetrating emptiness, provisionality, and the Middle, the bodhisattva does not depart from Dharma-nature yet causes sentient beings each to obtain benefit and function. This is establishing sentient beings through perfect powers and functions.

If even a bodhisattva who has first aroused the mind is like this, how much more those in the middle and later minds? The Tathāgata therefore earnestly praises this Dharma and causes its hearers to rejoice. Bodhisattva Sadāprarudita went east to seek prajñā; the youth Sudhana went south to seek good spiritual friends; Bodhisattva Medicine King burned his arm as an offering to the Buddha; King Puming willingly went to his death to seek the Dharma; and another person gave bodies equal to the sands of the Ganges three times in one day—morning, midday, and evening. Even these great practices are insufficient to repay the power of a single phrase of Buddha-Dharma. If one bore the Buddha-Dharma on both shoulders for hundreds of thousands of myriads of kalpas, how could one exhaust one’s debt of gratitude to it? If this is true of a single scripture and a single teaching assembly, the same principle applies to all other scriptures.

Scriptural Attestation of the Three Gates

Someone requests: I still wish to hear authentic scriptural attestations for the other samādhis. Answer: the scriptures and treatises are vast and cannot all be cited, so only one or two examples will be given.

The Vimalakīrtinirdeśa discloses the beginning of the gradual teaching through the Buddha’s first sitting beneath the tree of awakening, subduing Māra, achieving awakening, turning the Dharma wheel three times, and causing the Three Jewels to appear. It establishes the indeterminate through the Buddha teaching in a single voice while sentient beings understand according to their kind—some frightened, some delighted, some disenchanted, and some freed from doubt. It establishes the perfect-and-sudden through his teaching that does not fall into being or nonbeing and through conditioned arising in which karmic fruit is never lost.

The Larger Prajñāpāramitā establishes the gradual through sequential practice, sequential learning, and a sequential path. It establishes the indeterminate through a maṇi jewel wrapped in different colors and placed in water, causing the water to change color according to the object. It establishes the perfect-and-sudden through proceeding from the first arousal of mind all the way to sitting at the place of awakening, turning the Dharma wheel, and liberating sentient beings.

The Lotus Sūtra establishes the gradual through the instruction to use this Dharma gradually to enter the Buddha’s wisdom. It establishes the indeterminate through demonstrating, teaching, benefiting, and gladdening those who do not believe this Dharma by using other profound teachings. It establishes the perfect-and-sudden through straightforwardly relinquishing skillful means and teaching only the unsurpassed path.

The Mahāparinirvāṇa Sūtra establishes the gradual through milk from a cow successively becoming curds, raw butter, clarified butter, and ghee. It establishes the indeterminate through poison that can kill a person whether placed in milk or placed in ghee. It establishes the perfect-and-sudden through the Forbearance grass of the Snow Mountains, which causes a cow that eats it to produce ghee directly.

The Sūtra of Innumerable Meanings establishes the gradual through Dharma rain that first falls in tiny drops, moistening the dust of desire, opening the gate of nirvāṇa, fanning the wind of liberation, and removing the world’s feverish affliction; that next sends down the rain of the twelve links of dependent origination; and that finally pours down the unsurpassed Great Vehicle everywhere, causing all sentient beings to arouse the mind of awakening.

Six more scriptures attest the perfect. The Avataṃsaka Sūtra says that when the Sāgara Dragon King pours down great rain, only the ocean can receive it; other places cannot bear it. The Vimalakīrtinirdeśa says that upon entering a campaka grove one smells only campaka and no other fragrance. The Śūraṃgamasamādhi Sūtra says that ten thousand kinds of incense are pounded into a pellet, and burning a single speck releases all their fragrances. The Larger Prajñāpāramitā says that to know all dharmas with knowledge of all modes, one should cultivate prajñā. The Lotus Sūtra speaks of joining one’s palms in reverence and wishing to hear the complete path. The Mahāparinirvāṇa Sūtra says that bathing in the great ocean means that one has already used the waters of all rivers.

The Avataṃsaka Sūtra also uses the sunrise as a comprehensive simile: the sun first illuminates the high mountains, next the secluded valleys, and next the level ground. What the level ground receives represents the indeterminate, the secluded valleys the gradual, and the high mountains the perfect-and-sudden. These are all Dharmas spoken from the Buddha’s golden mouth and honored in common by the tathāgatas of the three times. Traced into the past, they are so ancient that they have no beginning; seen in the present, they are so vast that they have no boundary; extended into the future, they continue without end. Since past, present, and future are all inconceivable, know that calming-and-contemplation is the teacher of all buddhas. Because the Dharma abides forever, all buddhas abide forever, and permanence, bliss, self, and purity are likewise. With scriptural attestation this clear, how could one not believe?

Three Texts and the One Gate of the True Mark

Having accepted the three forms of calming-and-contemplation in faith, one must also know the three texts that carry them. The gradual text is the Sequential Dhyāna Gate, which could originally have comprised thirty scrolls; the current ten-scroll text was recorded by Fashen of Dazhuangyan Monastery. An indeterminate text is the Six Wondrous Gates, which applies the indeterminate meaning freely and without obstruction to the twelve dhyānas, nine perceptions, eight liberations, contemplation, refinement, perfuming and cultivation, dependent origination, and the six perfections. It was taught by Zhiyi at the request of Mao Xi, minister of the Department of State Affairs under the Chen. The perfect-and-sudden text is the ten-scroll Mohe Zhiguan recorded by Guanding at Yuquan Monastery in Jingzhou. Although there are three texts, one must not cling to the written word and cause a useless growth to appear on oneself. Seeing prajñā and not seeing prajñā can each become bondage and can each become liberation. The same is true of one’s relation to the written word.

Someone asks: all dharmas bear the mark of quiescence and extinction and cannot be proclaimed through language. The Mahāparinirvāṇa Sūtra also says that arising as arising, through to non-arising as non-arising, is inexpressible. Whether speaking generally or individually, the path of language is cut off: there is neither a speaker nor a Dharma that is spoken. Śāriputra said that he had heard there was no speech within liberation and therefore did not know what to say. The Vimalakīrtinirdeśa likewise says that the one who teaches has neither speech nor demonstration, and the one who hears Dharma has neither hearing nor attainment. If a person cannot speak and the Dharma is inexpressible, why still use written signs to instruct people?

Answer: this sees only the inexpressible side and not the other side. The Mahāparinirvāṇa Sūtra also says that where causes and conditions obtain, speech is possible. The Lotus Sūtra says that the Dharma is taught to sentient beings through countless skillful means and various causes and conditions, and it also says that the five bhikṣus were taught through the power of skillful means. Whether generally or individually, there is a side that can be spoken. The Mahāparinirvāṇa Sūtra uses a sighted person explaining milk to the blind to indicate that ultimate truth can be spoken. The Shengtianwang Prajñāpāramitā says that dhāraṇī is originally without written signs while written signs can disclose dhāraṇī, indicating that conventional truth can be spoken. The Tathāgata also constantly teaches the Dharma through the two truths, ultimate and conventional.

The Vimalakīrtinirdeśa says that the nature of written signs is free from them and, in its very identity, is liberation. This is speaking without speech. The Mahāparinirvāṇa Sūtra says that knowing the Tathāgata never teaches any Dharma is genuine great learning. This is speech within non-speaking. The Siyi Jing says that the Buddha and his disciples constantly perform two acts: either teaching the Dharma or maintaining noble silence. The Lotus Sūtra says that going or coming, sitting or standing, they always proclaim the wondrous Dharma like great rain moistening everywhere. It also says that seekers of the Buddha path should constantly draw near to learned good spiritual friends, for a good spiritual friend is the great cause and condition that transforms and guides people to see the Buddha. The Mahāparinirvāṇa Sūtra gives the simile that when clouds and thunder arise in the sky, flowers appear on elephants’ tusks. How could one say that the Buddha-Dharma is forever confined to non-speaking?

If one merely argues over speech and silence without understanding the teaching’s intention, one moves ever farther from true principle. Apart from speech there is no other principle to obtain; apart from true principle there is no independent speech. Speech in its very identity is without speech, and absence of speech does not obstruct speech. The two do not have separate essences: phenomena, just as they are, are truth.

Out of great compassion, the Buddha pities all who have not heard the Dharma. When the moon is hidden behind layered mountains, one raises a fan so that others may imagine the moon’s disk from its shape. When wind has stilled in open space, one sets trees moving to teach people that wind exists. The minds of people at that time were dull; directly contemplating the true mark in its mystery was difficult. The eye faculty enters through the object of form, so reliance on written signs was easier. If the written word is sealed shut, only then does it become an obstruction. If one knows the text as not-text without annihilating the text, one can gain every understanding from a single text. Thus the gradual, indeterminate, and perfect-and-sudden texts together form the gate that reaches the one true mark. Here the brief account of the origins is complete.

Opening the Ten Broad Chapters

The work now opens into ten chapters: first Great Purport, second Explaining the Name, third Essence and Characteristics, fourth Embracing the Dharmas, fifth Partial and Perfect, sixth Preparatory Means, seventh Proper Contemplation, eighth Fruition and Retribution, ninth Giving Rise to the Teaching, and tenth Returning to the Purport. Ten is precisely the fitting number of divisions, neither more nor fewer. From the initial setting of the aim to the final return to the ultimate purport, a good beginning and good completion are both contained within the ten chapters.

“Derivation” speaks specifically of the sequence among the ten chapters. Ultimate principle is originally quiescent and extinguished, with nothing that arises and nothing that is initiated. Yet because of sentient beings’ causes and conditions, all ten chapters may be said to have a derivation. Distinguished individually, the preceding chapter produces the following chapter, the following chapter arises in dependence on the preceding, and the sequence of source and direction follows in the same way.

For measureless kalpas, sentient beings have been obscured by the delusion of foolishness and have not known that ignorance, in its very identity, does not depart from luminosity. The work therefore first reveals this to awaken them, which is why the chapter is called Great Purport. Once one knows that ignorance does not depart from luminosity, the mind no longer flows: this is named calming. It becomes lucid and pure: this is named contemplation. Having heard the name calming-and-contemplation, one proceeds to obtain its essence. This essence can embrace all dharmas and also embraces the partial and perfect. From understanding the partial and perfect, one establishes preparatory means for cultivation. Once the preparatory means are established, proper contemplation is accomplished. Once proper contemplation is accomplished, one obtains wondrous fruition and retribution. After personally obtaining the Dharma, one gives rise to a teaching that transforms others, so that self and others find peace and together return to constant quiescence. Only because sentient beings have not realized non-arising and non-initiation is the derivation of ten chapters provisionally established. If they realize non-arising and non-initiation, the activities of mind become quiescent, the path of language is cut off, and all is still and pure.

“Differentiation” means that the merits of the ten chapters are like treasures concealed in a bag: unless one reaches in, takes them out, and displays them, others cannot see them. One may therefore freely frame questions and distinguish the chapters from such perspectives as ultimate, conventional, and neither ultimate nor conventional; speech, silence, and neither speech nor silence; concentration, wisdom, and neither concentration nor wisdom; eyes, feet, and neither eyes nor feet; cause, effect, and neither cause nor effect; self, other, and neither self nor other; shared, unshared, and neither shared nor unshared; general, specific, and neither general nor specific; extensive, concise, and neither extensive nor concise; and horizontal, vertical, and neither horizontal nor vertical.

The first eight chapters, from Great Purport through Proper Contemplation, are conventionality that is itself ultimate; the chapter Fruition and Retribution is ultimacy that is itself conventional; Returning to the Purport is neither ultimate nor conventional. Proper Contemplation is noble silence, the other eight chapters are noble speech, and Returning to the Purport is neither speech nor silence. One part of Proper Contemplation belongs to concentration; the other eight chapters and the other part of Proper Contemplation belong to wisdom; Returning to the Purport is neither concentration nor wisdom. Great Purport through Proper Contemplation are cause, Fruition and Retribution is effect, and Returning to the Purport is neither cause nor effect. The first eight chapters are one’s own practice, Giving Rise to the Teaching is transforming others, and Returning to the Purport is neither self nor other.

Great Purport through Giving Rise to the Teaching may be compared to eyes; Preparatory Means through Fruition and Retribution may be compared to feet; Returning to the Purport is neither eyes nor feet. Great Purport through Proper Contemplation are shared, Fruition and Retribution and Giving Rise to the Teaching are unshared, and Returning to the Purport is neither shared nor unshared. Great Purport is general, the other eight chapters are specific, and Returning to the Purport is neither general nor specific. Great Purport is concise, the other eight chapters extensive, and Returning to the Purport is neither extensive nor concise. Essence and Characteristics is spoken in vertical sequence, the other eight chapters unfold horizontally, and Returning to the Purport is neither horizontal nor vertical.

Four Rounds of Questions and Answers

Question: Are the Brief Indication and the Great Purport the same or different? Answer: Generally speaking, only their names differ and their meaning is the same. Specifically speaking, the Brief Indication contains three gates, while the Great Purport focuses exclusively on the one perfect-and-sudden gate.

Question: Since manifest contemplation can be explained according to the manifest teaching, should secret contemplation also be explained according to the secret teaching? Answer: Since manifest and secret have already been distinguished, only the manifest teaching is now explained; the secret teaching is not.

Question: This restriction can be made when dividing the gates, but may secret contemplation be discussed in an unrestricted inquiry? Answer: Sometimes it may, and sometimes it may not. A teaching is the verbal instruction spoken by a noble one of a higher stage to shelter those of lower capacities. A noble one can teach both manifestly and secretly; ordinary beings can transmit only the manifest teaching, not the secret. If hearers cultivate contemplation on that basis, the situation differs again. Those at the stage of purified faculties can fill a great trichiliocosm with a single wondrous voice and reach any place at will; therefore, they can transmit the secret teaching. Practitioners may also give rise to a corresponding object within the manifest Dharma they cultivate. Those who have not cultivated it in this life may nevertheless experience it because of habits from former lives. In such cases, secret contemplation may be discussed.

Question: Moving from shallow to profound is gradual contemplation. What kind of contemplation moves from profound back to shallow? Answer: Indeterminate contemplation.

Question: What kind of contemplation remains shallow from beginning to end? Answer: That is the intent of the Lesser Vehicle and does not belong to these three forms of calming-and-contemplation.

Question: The Lesser Vehicle was also spoken by the Buddha. Why say it does not belong to these three gates? If it does not belong, it should not be called gradual. Answer: Since Great and Lesser Vehicles have already been distinguished here, the Lesser Vehicle is not what this passage discusses. “Gradual” here means gradually proceeding from the subtle to the manifest. The Lesser Vehicle does not understand the true mark from beginning to end and therefore is not the Great Vehicle’s gradual calming-and-contemplation discussed here.

Question: The three texts presented are all form-dharmas. Are written signs ultimately a gate or not a gate? If they are a gate, form-dharmas themselves are already the true mark—where would they still lead? If they are not a gate, why say that not a single color or fragrance is other than the Middle Way?

Answer: Written signs and the gate both remain inseparable from the true mark. Sentient beings are mostly inverted and only rarely free from inversion, so written signs are used to instruct them. On the written signs themselves, one penetrates text, non-text, and neither text nor non-text. Written signs are therefore a gate, and through this gate one can realize the true mark. The gate itself completely possesses all dharmas; therefore, it is the gate, is not fixed as only the gate, and is not an annihilating denial of the gate.

The Five Summaries Gather the Ten Broad Chapters

The explanation of the ten chapters listed above now begins. Great Purport is explained first. Great Purport is like a bag that encloses the entire work from beginning to end, and like a crown or cap worn above the ten chapters. Yet its reach is broad and unhurried and cannot easily be taken in at a glance. It is therefore distilled into five parts: Arousing the Great Mind, Cultivating the Great Practice, Bringing Forth the Great Fruit, Tearing Open the Great Net, and Returning to the Great Abode.

What is Arousing the Great Mind? Sentient beings are confused and inverted without knowing it. They are therefore urged to awaken, seek the Buddha path above, and transform sentient beings below.

What is Cultivating the Great Practice? Even after arousing the mind, someone who merely looks at the road and does not advance will never arrive. Practitioners are therefore urged to be firm, courageous, energetic, and irreversible, and actually to cultivate the four kinds of samādhi.

What is Bringing Forth the Great Fruit? It is like the loving mother who did not seek birth in the Brahmā heaven, yet received the Brahmā result naturally. Although practitioners do not cultivate for the sake of reward, the wondrous fruit is still brought forth in accordance with its cause. This excellent result is therefore praised so that practitioners’ minds may receive comfort and joy.

What is Tearing Open the Great Net? Scriptures and treatises were meant to open people’s eyes, yet sentient beings cling to one text and doubt another, judging one teaching correct and all others wrong. They are like the blind person who, hearing milk compared to snow, clings to the idea that milk must be cold, then, hearing milk compared to a white crane, thinks milk must move. The scriptures and treatises must now be brought into communication, knots of doubt untied, and people released from cage and net.

What is Returning to the Great Abode? Dharma originally has no fixed beginning or end and no fixed passage or obstruction. Those who truly know the Dharma realm know it to be without beginning and end, passage and obstruction. The ground of mind opens into lucidity, freedom, and ease. The Five Summaries arise in sequence precisely to clarify the Ten Broad Chapters〔and so forth〕.

Regional Terms for Arousing the Mind

Arousing the mind has three parts: first, explaining regional terminology; second, excluding erroneous arousals of mind; and third, disclosing genuine arousal of mind.

The Indian expression transcribed 菩提 is rendered here as “path.” The expression transcribed 質多 is rendered as “mind,” meaning the mind that can deliberate and know. The text also distinguishes 污栗馱, used here for the heartwood of plants, from 矣栗馱, used here for the center in which essential things are gathered. The distinction intended in this passage excludes the “heart” of plants and the “core” of an accumulation and refers specifically to the mind capable of deliberation and awareness; it does not reconstruct Sanskrit forms beyond the transmitted Chinese wording.

“Path” can be a general name, but there are also distinct roads. Not every direction in which the mind inclines is the mind of awakening. Various roads must therefore be distinguished; ten classes are given in brief.

Ten Roads That Are Not the Mind of Awakening

First, if every thought concentrates on greed, anger, and delusion, cannot be gathered back however one tries, and cannot be extracted however one pulls, while evil thoughts increase by the day and month until one commits the most severe ten evils, as did Wushantilu, this is arousing the mind of hell and taking the path of fire.

Second, if every thought seeks an ever larger following, like the ocean swallowing all streams or a blazing fire consuming firewood, and one commits the middling ten evils, as Devadatta did when enticing followers, this is arousing the animal mind and taking the path of blood.

Third, if every thought seeks only fame, wanting praise in every direction, while one possesses no genuine virtue within and falsely compares oneself to worthies and noble ones, committing the lesser ten evils as Māgaṇḍika did, this is arousing the hungry-ghost mind and taking the path of blades.

Fourth, if every thought wishes to surpass others, cannot bear to be placed below anyone, disdains others and cherishes oneself, like an owl flying high and looking down upon every creature, yet outwardly proclaims benevolence, righteousness, propriety, wisdom, and trustworthiness and gives rise to lesser wholesome thoughts, this is arousing the asura mind and taking the asura path.

Fifth, if every thought delights in and seeks worldly happiness, wishing only to settle this impure body and please this foolish mind, one gives rise to middling wholesome thoughts and takes the human path.

Sixth, if every thought knows that the three evil paths contain much suffering, human life mixes suffering with pleasure, and heaven offers pleasure alone, and if one therefore seeks heavenly pleasure by closing the six faculties so that they do not race outward and preventing the six objects from entering and disturbing the mind, one gives rise to superior wholesome thoughts and takes the heavenly path.

Seventh, if every thought seeks immense power and wishes that as soon as one’s body, speech, or mind acts, all sentient beings will obey, this is arousing the mind of a ruler of the desire realm and taking the path of Māra.

Eighth, if every thought seeks sharp wisdom, eloquence, intelligence, outstanding talent, and heroic understanding, wishing to comprehend heaven, earth, and the four directions and make people throughout the ten directions look up to oneself, this is arousing a mind of worldly wisdom and taking the road of the Nirgrantha outsiders.

Ninth, if every thought regards the external pleasures of the five objects and six desires as slight and the inner pleasure of the third dhyāna as a spring welling from stone—profound, weighty, excellent, and wondrous—this is arousing the Brahmā mind and taking the road of the form and formless realms.

Tenth, if every thought knows that ordinary beings are submerged in the cycle of wholesome and unwholesome conduct and reproached by worthies and noble ones; knows that pure wisdom must break evil, that pure wisdom arises in dependence on pure meditative concentration, and that pure concentration is accomplished in dependence on pure discipline; and consequently esteems discipline, concentration, and wisdom as the hungry seek food and the thirsty water, this is arousing the uncontaminated mind and taking the road of the Two Vehicles.

There are in fact many minds and roads that are not the mind of awakening; only ten are given in brief. In counting them, sometimes an upper category is opened while a lower category is combined, and sometimes a lower category is opened while an upper category is combined, solely to bring the doctrinal count to ten. One is placed first because the stronger mind draws its corresponding retribution before the others. The treatise’s statement that a mind breaking precepts draws one toward hell, a stingy and greedy mind toward hungry ghosts, and a mind without shame toward animals expresses this principle.

The erroneous mind may arise first, the genuine mind may arise first, or true and false may arise together. It is like an elephant, fish, and wind all muddying a pond. The elephant steps in from outside, representing false tendencies aroused by external conditions. The fish swims within the water, representing weak inward contemplative power disturbed by the two extremes of being and nonbeing. The wind blows across the water from outside and sets the interior in motion, representing inward and outward factors mixed together until the pond becomes turbid.

The first nine classes remain within birth and death, like silkworms spinning threads that bind themselves. Although the final class of the Two Vehicles seeks nirvāṇa, it resembles a muntjac that alone leaps from a net, seeking personal liberation without yet possessing the complete Buddha-Dharma. The first nine are bondage; the last is personal release. Neither is the Great Vehicle mind of awakening, and both are excluded. The first nine abide in the world, unable either to move or emerge. The last has emerged but lacks great compassion and must still be excluded. Conditioned and unconditioned, contaminated and uncontaminated, wholesome and unwholesome, defiled and pure, bound and liberated, true and conventional, and every other pair should be contemplated according to the same principle.

In terms of the Four Truths, the first nine classes belong to the worldly truth of suffering, while the last does not; yet the last class’s wisdom remains crooked, awkward, gray and quiescent, near and small, so neither side is adopted. The conditioned and contaminated qualities of the first nine belong to the truth of origination. Although the last does not belong to origination, it remains crooked, near, gray, and awkward and is likewise excluded. In speaking of the truth of the path through wholesome and unwholesome, defiled and pure, the last is a path but must still be distinguished according to the foregoing meaning. In speaking of cessation through bondage and liberation, true and conventional, the last is cessation, yet cannot for that reason be treated as the complete mind of awakening.

Once this is understood, all six faculties and six objects, the three activities of body, speech, and mind, the four comportments of walking, standing, sitting, and lying down, and every single stirring of thought should be contemplated in this way. Do not let the turbid mind arise; if it does, extinguish it quickly. A sighted person avoids a dangerous road, and an intelligent person in the world keeps far from many evils. A beginning practitioner who understands this much can already become a refuge for people in the world.

Arousing the Mind through the Conjunction of Stimulus and Response

Question: Does a practitioner arouse the mind independently, or only when instructed by another?

Answer: Arousing the mind cannot be fixed as arising from self, other, both, or no cause. It can only be explained through the conjunction of stimulus and response. It is like parents who, when their child falls into water or fire, are immediately startled and run to the rescue. A scripture says that when a child becomes ill, the parents become ill as well; another says that parents’ concern is especially deep for a sick child. Through great compassion the Buddha shakes the mountain of Dharma-nature, enters sentient beings’ ocean of birth and death, and manifests the practices of illness and infancy. This is called arousing the mind through stimulus and response.

The Dhyāna Scripture says that the Buddha teaches through four accommodations: according with delight, suitability, counteraction, and meaning. According with delight protects sentient beings’ present inclinations and teaches what they enjoy hearing, making their minds rejoice. Suitability follows habits from their past lives so they can accept practice easily. Counteraction observes the illness’s severity and chooses the dose of medicine accordingly. Meaning waits until the capacity for the path has matured so that one hearing brings awakening. Are these four not precisely responses to capacities that bring benefit?

The Dazhidu Lun teaches the four siddhāntas. Sentient beings are divided according to worldly dharmas: this is the worldly siddhānta. Teaching according to what each person can receive is the person-oriented siddhānta. These also correspond to the four accommodations and contain the meaning of a capacity’s stimulus and the Buddha’s response.

The treatise further lists five reasons for teaching prajñā. First, the Prajñāpāramitā Sūtra is taught to clarify the many practices of bodhisattvas. Second, it is taught to increase bodhisattvas’ recollection-of-the-Buddha samādhi. Third, it is taught to explain the characteristics of non-retrogressing bodhisattvas. Fourth, it removes wrong views arising when disciples are deluded by bad teachers. Fifth, prajñā is taught to explain the ultimate meaning. These five do not fundamentally differ from the four accommodations or four siddhāntas and also correspond to the five causes and conditions below.

If one disregards sentient beings’ capacities and speaks only to trouble them, one brings them no benefit. Great compassionate thunder and rain, by contrast, can make slight benefit grow gradually into manifest benefit. The treatise says that true Dharma, a person able to teach true Dharma, and a person who listens in accord with reality are all difficult to encounter. The true mark falls into neither the bounded nor unbounded sides of birth and death and is not fixed as difficult or easy, being or nonbeing. This is true Dharma. Only teaching and hearing in this way are genuine teaching and hearing. Benefits obtained through the worldly, person-oriented, and counteractive siddhāntas belong to the distinguishable, bounded side. Benefit from the ultimate-meaning siddhānta falls into neither bounded nor unbounded.

Thus, the causes and conditions of teaching Dharma can accomplish the great work, directly disclosing stimulus and response. Although the four accommodations, four siddhāntas, and five causes and conditions have different names, their meaning is the same. The four accommodations emphasize the Buddha’s great compassionate response to capacities and the benefit it gives. The siddhāntas emphasize compassion for sentient beings and the universal bestowal of Dharma benefit. The names differ like left and right. As for cause and condition, the noble one may be cause and the ordinary being condition, or the ordinary being’s capacity may be cause and the noble one’s response condition. When capacity and response meet, stimulus and response join. When the verbal teachings and flavors of meaning in the three sets of terms agree, one knows that their referents communicate.

According with present desires emphasizes the causes of practice that practitioners presently esteem, while the worldly siddhānta emphasizes distinctions among the retributions received by sentient beings; the distinction is between cause and fruit. Suitability chooses a corresponding Dharma gate to meet the person, while the person-oriented siddhānta observes the person and then bestows the corresponding Dharma gate; the distinction lies only in whether Dharma goes toward the person or the person receives Dharma.

The five causes and conditions may now be stated. First, sentient beings’ faithful delight serves as a cause and stimulates the Buddha to teach that one Dharma is all dharmas—that is, the great mind of awakening. In scripture this corresponds to following delight; in the treatise, to the worldly siddhānta. Second, sentient beings’ great energy and courage serve as a cause and stimulate the Buddha to teach that one practice is all practices—that is, the four kinds of samādhi. In scripture this corresponds to suitability; in the treatise, to the person-oriented siddhānta. Third, sentient beings’ great impartial wisdom serves as a cause and stimulates the Buddha to teach that one breaking is every breaking, allowing practitioners to obtain excellent, wondrous results and penetrate scriptures and treatises. In both scripture and treatise this corresponds to the counteractive siddhānta. Fourth, sentient beings’ possession of the Buddha’s wisdom eye serves as a cause and stimulates the Buddha to teach that one ultimate is every ultimate, enabling people to teach the quiescent and extinguished Returning to the Purport. In scripture and treatise this corresponds to the ultimate-meaning siddhānta. These four correspond to the Five Summaries, while the final place of return gathers the ultimate as a whole.

The five causes and conditions can also be correlated one by one with the five “furthermore” passages. The mind of awakening is the root of all practices, while the treatise extensively enumerates the many practices of bodhisattvas; the distinction is only root and branch. The four kinds of samādhi are general cultivation, while the recollection-of-the-Buddha samādhi is specific cultivation; the distinction is general and specific. Excellent, wondrous fruition extensively includes dependent and primary retributions, practice-fruit, and retribution-fruit, while the characteristics of non-retrogression single out only the practice-fruit of entering a stage; the distinction is listing both versus one alone. Bringing scriptures and treatises into communication removes doubts and obstructions that arise in relation to texts, while rescuing disciples from evil error speaks of the person in whom the fault arises; the distinction is place and person. “The characteristics from root to branch are ultimately equal” closely resembles “ultimate meaning,” and their shared meaning is easier to see.

Noble ones teach Dharma in many ways. They may teach sequentially or not; completely or incompletely; in a mixed or unmixed way. The benefits sentient beings obtain likewise differ: sequential or nonsequential, complete or incomplete, mixed or distinct. The four siddhāntas can open into five causes and conditions, and the five can be gathered into four. The four siddhāntas can be gathered into one cause and condition, and one cause and condition can open into one siddhānta. Each cause and condition can contain all four siddhāntas, and each siddhānta can contain all five causes and conditions. The many Dharma gates establish and disclose one another. They can be gathered under gradual, indeterminate, and perfect-and-sudden calming-and-contemplation, or under one calming-and-contemplation: arousing the mind of awakening is contemplation, and the cessation of perverse thought is calming.

The Five Summaries are in fact the Ten Broad Chapters. The first five Broad Chapters share the single meaning of arousing the mind of awakening. Preparatory Means and Proper Contemplation are the four kinds of samādhi. Fruition and Retribution explains opposition and accord: opposing the Middle Way brings the retributions of the two extremes, while according with it brings excellent, wondrous fruition. Giving Rise to the Teaching turns what one has personally obtained toward benefiting others, either manifesting a buddha body and giving provisional and real teachings or manifesting bodies in the nine Dharma realms and, according to capacities, proclaiming, introducing, and transmitting the gradual and perfect-and-sudden. Returning to the Purport makes all return together to the great abode, the secret treasury. Thus the Five Summaries and Ten Broad Chapters have the same meaning and differ only as concise and extensive exposition.

Disclosing Genuine Arousal of Mind through the Four Kinds of Four Truths

Disclosure of the true has three parts: first according to the Four Truths, second according to the Four Vast Vows, and third according to the Six Identities. The names and meanings of the four kinds of Four Truths are drawn from the “Noble Practice” chapter of the Mahāparinirvāṇa Sūtra: arising-and-ceasing, non-arising, immeasurable, and unconstructed.

The Four Truths of arising-and-ceasing are these: suffering and origination are worldly cause and fruit; path and cessation are world-transcending cause and fruit. Within suffering, the three characteristics of arising, abiding, and cessation move and change. Within origination, thoughts flow from one moment to the next. The path uses counteraction to remove afflictions, while counteraction itself also changes. Cessation extinguishes presently existing afflictions and returns them to absence. Although divided into worldly and world-transcending, all four change; hence they are called the Four Truths of arising-and-ceasing.

The Four Truths of non-arising are these: all dharmas are empty, so suffering has no fixed characteristic of oppression. Since all is empty, what emptiness could remove another emptiness? Form is empty in its very identity, and feeling, perception, formations, and consciousness are likewise; there is no substantial oppression. Origination has no characteristic of combination. Cause and fruit are both empty, so one cannot say that one empty cause combines with one empty fruit. Greed, anger, delusion, and all other dharmas of origination are the same. The path has no duality of counteragent and object counteracted. Even emptiness has no fixed oneness, so how could it contain two? Dharmas originally do not arise, and now there is no arisen Dharma to extinguish. Neither arising nor a separate non-cessation is established. These are the Four Truths of non-arising.

The Immeasurable Four Truths are these: distinguished in detail, suffering has immeasurable characteristics. The suffering of even one Dharma realm contains many kinds; how much more the ten? In the hells alone, flaying, cutting, burning, boiling, and slicing are beyond counting. The form, feeling, perception, formations, and consciousness of the other Dharma realms are likewise as numerous as motes of dust or drops in the sea. The wisdom and eyes of the Two Vehicles cannot know them exhaustively; only the bodhisattva’s wisdom eye can understand them.

Origination also has immeasurable characteristics. Desire, anger, and delusion have many mental activities and issue in many bodily and verbal karmas; the karmas accumulated have immeasurable differences. When the body bends, its shadow is crooked; when a voice is loud and turbid, its echo is turbid. Bodhisattvas illuminate these causes and fruits without error.

The path also has immeasurable characteristics: analyzing dharmas to enter emptiness and penetrating them as empty in their very identity; awkward and skillful; expedient and ultimate; crooked and straight; long and short; provisional and real. Bodhisattvas distinguish them with precision and do not confuse them.

Cessation also has immeasurable characteristics. One skillful means extinguishes the delusions of views, another the delusions of thought, and each has immeasurable primary and auxiliary practices. Bodhisattvas observe them lucidly without the slightest error. Although primary and auxiliary means whose identity is emptiness cannot be obtained, differences can still be distinguished within nondifference without error or confusion. Analytical-emptiness means can extinguish the delusions of the four abodes; identity-emptiness means can also extinguish them; other means extinguish dust-and-sand delusions; still others extinguish the delusion of ignorance. These many means do not intermingle. Distinguished through the worldly, person-oriented, and counteractive siddhāntas, they are immeasurable. From the ultimate-meaning siddhānta, no immeasurable exists. Although originally there is no immeasurable, the name is established from the many differences; hence the Immeasurable Four Truths.

The Unconstructed Four Truths are these: suffering, origination, path, and cessation are all the true mark and are inconceivable. Not only is the ultimate truth without fixed, immeasurable distinctions; the three siddhāntas and all dharmas also do not depart from the true mark. No Dharma constructs anything separately outside the true mark; hence “unconstructed.”

If the four kinds of Four Truths are correlated vertically with the four lands, Dharma gates increase and decrease: the Land Where Ordinary and Noble Dwell Together has all four; the Land of Expedient Means with Residue has three; the Land of Unobstructed Real Reward has two; and the Land of Constant Quiescent Light discloses only the unconstructed. Correlated horizontally, the Land Where Ordinary and Noble Dwell Together corresponds to arising-and-ceasing; the Land of Expedient Means with Residue to non-arising; the Land of Unobstructed Real Reward to the immeasurable; and the Land of Constant Quiescent Light to the unconstructed〔and so forth〕.

In general they are called the Four Truths; specifically they can be unfolded as the twelve links of dependent origination. The truth of suffering includes the seven links of consciousness, name-and-form, six sense fields, contact, feeling, birth, and aging-and-death. The truth of origination includes the five links of ignorance, formations, craving, grasping, and existence. The truth of the path is the skillful means counteracting dependent origination. The truth of cessation is the cessation of ignorance through to the cessation of aging-and-death.

Thus the Mahāparinirvāṇa Sūtra opens both four kinds of Four Truths and four contemplations of the twelve links. Contemplation by inferior wisdom attains śrāvaka awakening; by middling wisdom, pratyekabuddha awakening; by superior wisdom, bodhisattva awakening; and by most superior wisdom, a buddha’s awakening.

The verse in the Madhyamaka Treatise can also be correlated with the four kinds of Four Truths. “Dharmas born of causes and conditions” corresponds to arising-and-ceasing; “I declare them to be empty in their very identity” to non-arising; “they are also called provisional names” to the immeasurable; and “they are also the meaning of the Middle Way” to the unconstructed. Another explanation takes causes and conditions as origination, the dharmas born as suffering, the means that extinguish suffering as path, and the exhaustion of suffering and origination as cessation. In terms of the twelve links, causes and conditions are ignorance, while the dharmas born are formations, name-and-form, the six sense fields, and so forth. Thus, for sharp disciples the treatise explains the non-arising and non-ceasing character of the twelve links in the first twenty-five chapters; for dull disciples it explains their arising-and-ceasing character in the final two. The verse in general therefore includes four kinds of Four Truths and specifically four kinds of twelvefold dependent origination. The differentiation of the four kinds of Four Truths is now complete.

Arousing the Mind from Ten Kinds of Objects and Events

Scriptures give many objects and conditions for arousing the mind of awakening. Some investigate many principles and arouse the mind; some see the Buddha’s many marks and excellences; some see many supernormal transformations; some hear many teachings; some travel through many lands; some see many assemblies; some see many practices; some see many Dharmas approaching extinction; some see many faults; and some see others undergoing many sufferings. Ten classes are listed in brief as a beginning and are explained extensively according to the four kinds of Four Truths〔and so forth〕.

Begin with arousing the mind by investigating principle. Viewed through the Four Truths of arising-and-ceasing, Dharma-nature is originally so of itself: origination cannot truly defile it, suffering cannot truly afflict it, the path cannot make it separately penetrate, and cessation cannot separately cleanse it. Afflictions are merely like clouds surrounding the moon. Although they do not damage it, the clouds must disperse before the moonlight is seen. A scripture says that cessation is not itself true reality, but through extinguishing afflictions one converges with the true. If even cessation is not true, how could the other three truths be? Here awakening is not within affliction, nor affliction within awakening. Seeking the Buddha path above and transforming sentient beings below according to this understanding is called arousing the mind of awakening through reasoning from the Four Truths of arising-and-ceasing.

Viewed through the Four Truths of non-arising, Dharma-nature does not differ from suffering and origination. One fails to see it only because one is confused about suffering and origination, as frozen water remains nothing other than water. When one penetrates suffering and origination as originally without suffering and origination, one immediately converges with Dharma-nature. If suffering and origination do not depart from Dharma-nature, how much less path and cessation? Scripture therefore discloses afflictions and awakening through their mutual identity. Seeking above and transforming below according to this understanding is arousing the mind through reasoning from the Four Truths of non-arising.

Viewed through the Immeasurable Four Truths, Dharma-nature is named the true mark and lies beyond even the sphere of the Two Vehicles, much less ordinary beings. It passes beyond the two extremes of emptiness and being and separately discloses the pure Dharma, as in the ten similes of the text this treatise calls the Fozang Jing〔and so forth〕. Seeking above and transforming below according to this understanding is arousing the mind through reasoning from the Immeasurable Four Truths.

Viewed through the Unconstructed Four Truths, Dharma-nature and all dharmas have neither two essences nor any difference. If even ordinary beings’ dharmas do not depart from Dharma-nature, how much less those of the Two Vehicles? Seeking the true mark apart from ordinary dharmas is like fleeing the open space here to find some different open space elsewhere. Ordinary dharmas in their very identity are real dharmas; there is no need to abandon the ordinary and seek in a noble place. Birth and death do not depart from nirvāṇa, and not a single color or fragrance is other than the Middle Way. Seeking above and transforming below according to this understanding is arousing the mind through reasoning from the Unconstructed Four Truths.

Investigating any one Dharma can be called arousing the mind of awakening only when it penetrates the entire Dharma realm horizontally and vertically to the end, contains both phenomena and principle, and includes seeking above and transforming below. “Bodhi” is rendered as “path,” and a path lets people reach the ultimate further shore horizontally and vertically; hence it is also called the perfection of arousing the mind. Since the gate of reasoning has been explained in shallow and profound levels, the remaining kinds of arousing the mind should be understood by analogy according to the same fourfold sequence.

Arousing the Mind by Seeing the Buddha’s Marks and Transformations

The first way of seeing the Buddha’s marks is seeing the Tathāgata’s responsive body born of parents, manifestly adorned with thirty-two marks and eighty excellences. Its brilliance is so beautiful that even the divine artisan Viśvakarman could not make it. It surpasses a wheel-turning king’s marks, is rare in the world, unequaled in heaven or below, and has no second throughout the ten directions. Practitioners vow: may I become a buddha equal to the noble Dharma King and liberate measureless, boundless sentient beings. This is seeking above and transforming below by seeing the marks of an inferior responsive buddha.

The second is seeing the Tathāgata while knowing that the Tathāgata cannot be grasped as a fixed Tathāgata, and seeing marks and excellences while knowing they cannot be grasped as fixed marks and excellences. Tathāgata and marks are like open space. If even a fixed buddha cannot be obtained in open space, how could fixed marks be? Precisely seeing the Tathāgata as no fixed Tathāgata is truly seeing the Tathāgata; seeing marks as no fixed marks is truly seeing all marks. Practitioners still vow to become buddhas and liberate countless beings. This is arousing the mind by seeing the marks of a superior responsive buddha.

The third is seeing that the Tathāgata’s bodily marks fail to appear nowhere, like many colors reflected in a bright, pure mirror. Neither ordinary nor noble beings can reach the limit of any single mark or excellence; Brahmā cannot see the crown of the Buddha’s head, and Maudgalyāyana cannot reach the end of his voice. A treatise praises this as the formless foremost essence, adornment that is no worldly adornment. Practitioners vow to become buddhas equal to the Dharma King. This is arousing the mind through seeing the reward-buddha’s marks.

The fourth is seeing the Tathāgata and knowing the Tathāgata’s wisdom, which profoundly penetrates the true mark of offense and merit and illuminates the ten directions. The subtle, pure Dharma body has thirty-two marks, each mark and excellence is the true mark, and the true-mark Dharma realm is complete and undiminished. Practitioners vow to become buddhas equal to the Dharma King. This is arousing the mind through seeing the marks of the Dharma-body Buddha〔and so forth〕.

Now consider arousing the mind through seeing the Buddha’s supernormal transformations. First, one sees the Tathāgata relying on a root dhyāna and performing a single transformation alone, unable to manifest many at once. If he emits one beam of light, it shines upward from the Avīci hell to the summit of existence. The firelight flashes, heaven and earth become wholly luminous, the sun and moon withdraw their brilliance, and even the gods’ radiance disappears. Seeing this, practitioners vow likewise to become buddhas equal to the Dharma King〔and so forth〕.

Second, one sees the Tathāgata relying on the principle of non-arising and responding to sentient beings without the dual marks of this and that, yet enabling every being to see the Buddha alone before them. Practitioners thereby vow to become buddhas〔and so forth〕.

Third, one sees the Tathāgata abiding in the tathāgatagarbha samādhi, manifesting the four comportments of walking, standing, sitting, and lying down throughout lands as numerous as motes of dust in the ten directions, without ever moving from Dharma-nature. Practitioners thereby vow to become buddhas〔and so forth〕.

Fourth, one sees that the Tathāgata and all supernormal transformations have neither two essences nor any difference. The Tathāgata performs transformations, and the transformations fully disclose the Tathāgata. A neutral transformation-body can transform again, and its product again performs transformations, in a sequence that cannot be exhausted. All this is inconceivable and entirely consists of buddha-works performed by the true mark. Practitioners thereby vow to become buddhas equal to the Dharma King〔and so forth〕.

Hearing One Dharma and Giving Rise to Four Understandings and Four Vows

Hearing various teachings can also arouse the mind of awakening. From a buddha, a good spiritual friend, or a scripture, a practitioner may hear the single phrase “arising-and-ceasing” and form four understandings.

First, one understands that worldly and world-transcending dharmas newly arise and cease without interruption, changing thought by thought, and that only discipline, wisdom, and liberation are quiescent and real. One therefore vows to become a buddha able to teach the pure path to sentient beings〔and so forth〕.

Second, from that one phrase one understands all Four Truths as neither arising nor ceasing. Open space originally has no thorn—what is there to pull out? Who undergoes suffering, who accumulates, who cultivates the path, and who realizes cessation? Everything is ultimately pure, and contemplator and contemplated are both quiescent. One therefore vows to become a buddha and teach the pure path〔and so forth〕.

Third, one understands arising-and-ceasing and non-arising-and-ceasing as a pair, and the Middle as leaving both extremes. The Middle Way is pure and alone transcends both birth-and-death and nirvāṇa, like a lotus emerging from water or the bright moon in open space. One vows to become a buddha and teach sentient beings the highest path〔and so forth〕.

Fourth, one understands arising-and-ceasing, non-arising-and-ceasing, and neither arising-and-ceasing nor non-arising-and-ceasing, while simultaneously illuminating both. One is three and three are one, forming the Dharma realm’s secret treasury complete in permanence and bliss. One vows to become a buddha and teach sentient beings the secret treasury, like a person of merit who can turn a stone into a jewel or poison into medicine〔and so forth〕.

Hearing the single phrase “non-arising” likewise produces four levels of understanding. First, the Two Vehicles have no sectioned birth in the three realms, while bodhisattvas have not yet exhausted non-arising. Second, all three vehicles—śrāvaka, pratyekabuddha, and bodhisattva—have no birth in the three realms. Third, non-arising is not a sphere of the Two Vehicles but belongs only to bodhisattvas, who first leave sectioned birth and later transformational birth. Fourth, when one Dharma has no arising, all dharmas are entirely without arising.

Hearing the single phrase “immeasurable” produces five levels in the same way. First, the expedient paths, Four Truths, sixteen truths, and so forth of the Two Vehicles are immeasurable. Second, the Two Vehicles can only use immeasurable dharmas to subdue their own delusions, while bodhisattvas use them both to remove their own delusions and transform others. Third, the immeasurable is not within the Two Vehicles’ portion but belongs only to bodhisattvas, who eliminate dust-and-sand delusions inside the realms and subdue those outside. Fourth, the immeasurable belongs only to bodhisattvas, who eliminate dust-and-sand delusions both inside and outside the realms and subdue ignorance. Fifth, the immeasurable belongs only to bodhisattvas, who use immeasurable dharmas to subdue and eliminate ignorance.

Hearing the phrase “unconstructed” also produces four levels. First, the unconstructed is made by neither buddhas, gods, humans, nor asuras, and the Two Vehicles can realize it〔and so forth〕. Second, all three vehicles can realize it. Third, the unconstructed is not the sphere of the Two Vehicles, much less ordinary beings; bodhisattvas break the unconstructed taught provisionally and realize the real unconstructed. Fourth, they realize the real unconstructed within the provisional unconstructed itself. Grasping this meaning lets one penetrate all other sentences from a single sentence and remain unobstructed with respect to every sentence and Dharma〔and so forth〕.

Because one teaching can cause sentient beings to form many understandings, and this principle is not easy to comprehend, the verse from the Madhyamaka Treatise is used to explain four readings.

The first explanation holds that because dharmas are said to arise from causes and conditions, they cannot be empty in their very identity; only after causes and conditions are analyzed and completely broken does one enter emptiness. The emptiness after breaking is therefore called identity-emptiness. “Provisional name” merely says that conditioned dharmas are weak, cannot stand independently, and temporarily form through many conditions; it is not the bodhisattva’s provisional skillful means. The Middle Way merely leaves the two views of annihilation and permanence; it is not the Middle Way of buddha-nature. Although all three phrases are thereby returned to emptiness, emptiness in the very identity has not truly been established, much less provisionality and the Middle in the very identity. This is the understanding of the Four Truths of arising-and-ceasing.

The second understands that dharmas born of causes and conditions need not first be destroyed but are empty in their very identity, although provisionality and the Middle cannot yet be established simultaneously. Even when provisionality and the Middle are mentioned, both follow and return into emptiness. Dharmas have no master, so they are empty. Provisionality is designation, so it too is empty. The Middle leaves the extremes of annihilation and permanence, so it too is empty. The three expressions differ but all enter emptiness. This falls back from the Two Vehicles’ analytical approach but has not advanced to the Distinct or Perfect Teaching. It is only the sense in which three animals cross one river and jointly realize emptiness.

The third understands emptiness, provisionality, and the Middle in their identity as unfolding successively with distinct differences. All three may be called empty: empty because without master, empty because a vacuous designation, and empty because leaving the two extremes. All three may be called provisional because each has a name. All three may be called the Middle, respectively as the Middle of ultimate truth, the Middle adapted to capacities, and the Middle of the true mark. This obtains the meaning of the Distinct Teaching but still loses perfect interfusion〔and so forth〕.

The fourth understands emptiness, provisionality, and the Middle in their identity as three that are one and one that is three, without obstruction among them. All three are empty because the roads of language and thought are cut off; all are provisional because only names exist; all are the Middle because their very identity is the true mark. If emptiness alone is named, it already contains provisionality and the Middle; awakening to emptiness is simultaneously awakening to both. The same is true when provisionality or the Middle is named. Thus, hearing one Dharma can give rise to many understandings; establishing many vows according to those understandings produces many arousals of the mind of awakening.

As for arousing the mind upon seeing various pure lands, communities, practices, Dharmas becoming extinct, sentient beings suffering, or many faults, each can be understood according to the four preceding approaches and need not be recorded in detail one by one.

Gathering the Four Understandings under the Three Forms of Calming-and-Contemplation

Much has been said; it is now gathered under the three forms of calming-and-contemplation. If Dharma-nature cannot even be fixed as one Dharma, why reason about it through three and four? Because Dharma-nature is the principle about which sentient beings are confused, while suffering and origination are the delusions that confuse them. The delusion may be light or heavy, and may be separate from or identical to the principle obscured. Distinguished inside and outside the three realms, there are four kinds of suffering and origination; according to capacities that receive true principle, there are also one, two, three, and four〔and so forth〕.

Dull persons within the realms are heavily confused about the true, so their suffering and origination are heavy. Sharp persons within the realms are lightly confused, so their suffering and origination are light. Sharpness and dullness, lightness and heaviness outside the realms can be distinguished in the same way. Dharma-nature is the principle understood, while path and cessation are the dharmas that understand and arrive. The object understood may be identical or separate, and the understanding may be skillful or awkward. Dull persons within the realms regard phenomena and principle as separate, so their method is awkward. Sharp persons know them as identical, so their method is skillful. Identity and separation, skill and awkwardness as seen by sharp and dull capacities outside the realms can likewise be distinguished.

It is like a father and son who fail to recognize each other and each take the other for a stranger: their anger and blows will be severe. Anger represents origination; blows represent suffering. If one knows that afflictions do not depart from Dharma-nature and that phenomena and principle are identical, suffering and origination are light. Conversely, people who are not kin but mistakenly recognize each other as father and son will be less severe even if they become angry and strike each other. These examples show how the same Dharma can be discussed through coarse and subtle, branch and root, general and specific, pervasive and nonpervasive, and difficult or easy to eliminate.

Some say suffering and origination inside the realms are sunken and stagnant and therefore heavy, while those outside have risen and emerged and are therefore light. Some call the delusions inside the realms superficial like skin and therefore shallow, and those outside deep like flesh and therefore profound. Some say the inside follows another’s intent and is therefore awkward, while the outside follows one’s own intent and is skillful. Others reverse this: teaching inside the realms accords with capacities and is therefore skillful, while teaching outside fails to accord and is awkward.

Some say the inside contains an opposition of agent and object and is therefore coarse, while the outside has neither and is subtle. Others say the endpoint of the small path inside is only the conjured city and is therefore small and subtle, while the endpoint of the great path outside is the place of treasure and is therefore vast and may be called coarse. Some say afflictions inside are like adventitious dust and therefore branches, while the same-essence ignorance outside is the root. Others speak from sequence, calling the inside the root because it comes first and the outside the branches because it follows.

Some say the inside is shared by Lesser and Great Vehicles and is therefore general, while the outside belongs only to the Great Vehicle and is specific. Others say the inside is biased, small, shallow, and near and therefore specific, while the outside is perfect, great, and unobstructed and therefore general. Some say the inside has a short range and is therefore nonpervasive, while the outside pervades the Dharma realm. Others say the inside is traversed by all worthies and noble ones and is therefore pervasive, while the outside belongs only to Great Vehicle capacities and conditions and is nonpervasive. Some say the inside requires the skillful means of the Two Vehicles and is therefore difficult to eliminate, while the outside relies only on unobstructed wisdom and is easy to eliminate.

All these are reciprocal explanations from different angles. Arranging Dharma gates in a sequence of shallow and profound, light and heavy, gives the meaning of gradual calming-and-contemplation. Taking the one real Four Truths without fixed differentiation gives the meaning of perfect-and-sudden calming-and-contemplation. Letting light and heavy, shallow and profound exchange earlier and later gives the meaning of indeterminate calming-and-contemplation. All three are Great Vehicle Dharma characteristics and must be discerned. Understanding this shows that disclosure of the true can itself be gradual, indeterminate, or perfect-and-sudden〔and so forth〕.

Question: If origination has four kinds, why are the fruits of suffering limited to the two kinds of sectioned and transformational birth and death? Answer: Classification of afflictions follows differing understandings and becomes four originations. Understanding of retribution, when following afflictions, produces only two kinds of birth and death. For example, the Lesser Vehicle distinguishes delusions by what understands them as delusions of views and delusions of thought; viewed through the fruits produced by those delusions, there is still only one sectioned birth and death.

Question: Suffering and origination as dharmas born of causes and conditions can be understood, but why are path and cessation also so born? Answer: Suffering and origination are what is broken; path and cessation are what break them. What breaks receives its name in dependence on what is broken, so all four are established through causes and conditions. Scripture says that only through the cause of extinguishing ignorance does one obtain the blazing lamp of awakening; that too is dependent origination.

Question: Since Dharma-nature is what is obscured, why are there two kinds and also four? Answer: Dharma-nature becomes two when spoken according to provisional and real and four when spoken according to sentient beings’ capacities, causes, and conditions. Understanding this lets one extensively explain four kinds of arousing the mind upon seeing the Buddha’s marks, hearing the Dharma, seeing faults, and so on by analogy〔and so forth〕.

Disclosing Genuine Arousal of Mind through the Four Vast Vows

The preceding inquiry through Dharma-nature, hearing Dharma, and other approaches has made the meaning clear. For those who do not yet understand, it is explained again through the Four Vast Vows. The Four Truths primarily express seeking the Buddha path above and transforming sentient beings below in terms of understanding; the Four Vast Vows primarily express them in terms of vows. The Four Truths can be discussed in relation to buddhas of past, present, and future; the Four Vast Vows primarily concern future buddhahood. The Four Truths can describe arousing the mind from any faculty; the Four Vast Vows establish vows specifically through the mind faculty. These distinctions make understanding easier; those who grasp the meaning need not wait for them.

Four Vast Vows of Arising-and-Ceasing

Mind never arises in isolation but necessarily relies on causes and conditions. The mind faculty is the cause, the Dharma object is the condition, and the mind arisen is the produced Dharma. Faculty, object, and arisen mind continuously move, secretly arise and secretly pass away; earlier and later thoughts succeed one another in ceaseless arising and cessation, flashing like lightning and rushing like a torrent. Form resembles a bubble, feeling foam, perception a mirage, formations a city, and consciousness an illusion. The external land, fields, house, spouse, children, and property on which one depends can likewise be lost in a single thought, suddenly appearing and suddenly disappearing.

The three realms are impermanent, and this body and mind are a chest filled with suffering. The four mountains of birth, aging, illness, and death close in from four sides, leaving nowhere to escape. One can only devote oneself to discipline, concentration, and wisdom, vertically breaking inversion, horizontally cutting off the current of the sea of birth and death, and transcending the three modes of existence.

Scripture means that the Buddha and sentient beings formerly wandered for a long time through the ocean of suffering because they did not see the Four True Realities. With the burning house this dangerous, how can one still sink into heedlessness, games, and pleasure? Compassion therefore gives rise to the Four Vast Vows to remove sentient beings’ suffering and give them happiness. Prince Śākyamuni became disenchanted on seeing a plow turn the soil and birds eat the exposed worms; Maitreya saw a jeweled platform collapse in an instant and understood impermanence. Both exemplify compassionate vows arising upon seeing arising-and-ceasing.

Understanding the Four Truths keeps one from the first nine worldly bondages. Arousing the Four Vast Vows keeps one from the Two Vehicles’ pursuit of personal release. This is arousing the genuine mind of awakening that is neither worldly bondage nor the Two Vehicles’ personal liberation.

Four Vast Vows of Non-Arising

Contemplate only one thought arising when faculty and object meet. The faculty and object that can produce it and the mind produced are all empty in their very identity. The deluded mind appears to arise but possesses neither self-nature, other-nature, shared nature, nor causeless existence. On arising, it comes from neither itself, another, both, nor absence of cause; on ceasing, it goes in no direction. This mind is neither inside, outside, nor between; it has not always existed of itself and is only provisionally designated “mind.” The name itself does not abide, yet cannot be fixed as nonabiding, for ultimately it cannot be obtained.

Thus arising in its very identity has no substantial arising and no graspable non-arising. Being and nonbeing are quiescent and extinguished together. Fools take it as real, like people who see the moon in water and rejoice when they obtain it or grieve when they lose it. Those who understand feel neither delight nor misery over grasping and relinquishing. The same applies to a mirror image and an illusion.

Suffering has no substantial arising; origination no real combination; path no dual characteristics of counteragent and counteracted; cessation no substantial arising or ceasing. Since origination is empty in its very identity, one should not chase it like a thirsty deer pursuing a mirage. Since suffering is empty in its very identity, one should not grasp it like a foolish monkey scooping up the moon in water. Since path is empty in its very identity, one should not cling to one’s own practice as empty and another’s nonpractice as not empty. Even the true Dharma, a raft, should be relinquished upon reaching the other shore; how much more what is not Dharma. Since cessation is empty in its very identity, one should not ask which substantial being dies here and realizes a nirvāṇa elsewhere. Birth and death are empty in their very identity, with no real Dharma to relinquish. Nirvāṇa is empty in its very identity, with no real Dharma to obtain.

The intent of the prajñāpāramitā scriptures does not establish substantial cultivation of the path within non-arising dharmas: from the four applications of mindfulness through the noble eightfold path, nothing can be obtained. Nor does it establish substantial attainment of fruits within non-arising dharmas: from the first fruit through arhatship, nothing can be obtained. Likewise know that within non-arising dharmas there are no substantial five aggregates and no substantial greed, anger, or delusion. Bodhisattvas nevertheless pity sentient beings and make vows to remove the two sufferings of sectioned and transformational birth and give the two happinesses of partial truth and the Middle Way. Penetrating the emptiness of suffering and origination keeps them from the nine bondages; penetrating the emptiness of path and cessation keeps them from the single liberation. This is arousing the genuine mind of awakening that is neither bondage nor liberation according to non-arising.

Immeasurable Four Vast Vows

Contemplate only one thought arising when faculty and object meet: mind in its very identity is a provisional name. This provisionally named mind is the root of all delusion and understanding; the Four Truths therefore have immeasurable characteristics. The three realms have no separate Dharma and are made by the one mind alone; mind is like a master painter creating various colors. Mind forms the six paths and discriminatively measures immeasurable differences. Various views and cravings are light and heavy characteristics of origination inside the realms, while origination outside also has light and heavy forms. Various births and deaths are light and heavy forms of sectioned suffering, while transformational suffering also exists outside the realms.

Turn this mind around and it can give rise to many understandings, like a painter washing away old colors and applying pure ones. Contemplating the body as impure, feeling as suffering, mind as impermanent, and dharmas as no-self are path factors taking a circuitous route to the conjured city. Contemplating body as empty in its very identity through mind as empty in its very identity, where emptiness has neither fixed impermanence nor fixed impurity, are path factors going directly to the conjured city.

Contemplate the body as impermanent and know impermanence as empty in its very identity; then contemplate the body’s Dharma-nature as neither permanent nor impermanent, neither empty nor nonempty, and contemplate mind and the rest likewise. These path factors take a circuitous route to the place of treasure. Contemplate the body’s Dharma-nature as neither pure nor impure while illuminating pure and impure together; through contemplating mind’s Dharma-nature as neither fixed permanence nor impermanence while illuminating both, these path factors go directly to the place of treasure.

Different path gates eliminate delusions and realize fruits. The cessation of view-delusion may be called stream-entry; thought-delusions cease portion by portion to form the remaining three fruits. On another route, cessation of view-delusion is called the ground of seeing; gradual cessation of thought-delusion forms the grounds of attenuation, freedom from desire, and completion, until habits are eroded and the stage is called pratyekabuddha. One may also say that the cessation of view and thought delusions enters the ten abodes; cessation of dust-and-sand delusions enters the ten practices and ten dedications; and partial cessation of ignorance enters the ten grounds, equal awakening, and wondrous awakening. According to another teaching gate, subduing and eliminating view, thought, and dust-and-sand delusions is called the ten faiths, while partial elimination of ignorance traverses the ten abodes, practices, dedications, grounds, equal awakening, and wondrous awakening.

Within the sixteen gates, path and cessation each differ, and Buddha-Dharmas as numerous as the sands of the Ganges can be distinguished endlessly. Although they are inexpressibly numerous, a bodhisattva observes them as clearly as a fruit in the palm, without deviation or error. These dharmas arise from mind, not elsewhere. Contemplating this mind penetrates the inexpressible mind; the inexpressible mind penetrates inexpressible dharmas; inexpressible dharmas penetrate the inexpressible that is neither mind nor Dharma. Contemplating every mind is likewise.

Ordinary beings subject to the nine bondages neither awaken nor know. They resemble a blind child of a very wealthy house who sits in a treasury, sees nothing, and is injured by the jewels whenever he moves. The Two Vehicles resemble fever patients who mistake precious jewels for ghosts, tigers, dragons, and snakes, hurriedly cast them aside, and flee, wandering alone in misery for more than fifty years. Ordinary beings’ bondage and the Two Vehicles’ personal release differ, but both lack the Tathāgata’s unsurpassed treasure. Bodhisattvas therefore give rise to great compassion, vow to remove suffering and give happiness, and accomplish within the Immeasurable Four Vast Vows the genuine mind of awakening that is neither bondage nor liberation.

Unconstructed Four Vast Vows

Again contemplate one thought arising when faculty and object meet: in its very identity it is emptiness, provisionality, and the Middle. Faculty and object alike are the Dharma realm, ultimate emptiness, tathāgatagarbha, and the Middle Way. Why emptiness? Everything arises from conditions; what arises from conditions has no master, and without a master it is empty. Why provisionality? Without a master it still manifests according to conditions; this is provisionality. Why the Middle? Nothing departs from Dharma-nature, and in its very identity everything is the Middle Way.

Thus one thought is emptiness, provisionality, and the Middle and in its very identity is ultimate emptiness, tathāgatagarbha, and the true mark. It cannot be fixed as three, yet three may be present. The three stand vividly, yet are not three isolated things. It cannot be fixed as joined or dispersed, yet joining and dispersal may function vividly; nor are both annihilated. It cannot be fixed as one or different, yet one and difference may be spoken according to function.

It is like a bright mirror: the mirror’s brightness and purity represent emptiness, the reflected images provisionality, and the mirror’s substance the Middle. The three are neither substantially combined nor separated, while the functions of joining and dispersal remain vivid. They are not fixed as one, two, or three, yet two and three may appear together. This single thought is neither a vertical sequence nor horizontal juxtaposition and is inconceivable. One’s own mind is so; the Buddha’s mind and sentient beings’ minds are likewise.

The Avataṃsaka Sūtra says mind, Buddha, and sentient beings are without difference; therefore know that one’s own mind completely possesses every Buddha-Dharma. The Siyi Jing says that seeking awakening apart from the five aggregates, eighteen elements, and twelve sense fields through delusion about them fails to know that aggregates, elements, and sense fields do not depart from awakening in their very identity. The Vimalakīrtinirdeśa says the Tathāgata’s liberation should be sought in sentient beings’ mental activities and also that sentient beings do not depart from awakening or nirvāṇa. As with one mind, so with every mind and Dharma. The Guan Puxian Jing says Vairocana pervades every place, directly disclosing that all dharmas do not depart from Buddha-Dharma and are entirely the Tathāgata’s Dharma realm.

If so, why does scripture also say to let mind roam through the Dharma realm like open space, and that ignorance and luminosity are both ultimately empty? This merely raises emptiness as the point from which speech begins. Emptiness in its very identity is not only biased emptiness and is not fixed as nonempty or neither empty nor nonempty. Another saying places a great-trichiliocosm scripture scroll in a mote of dust and says mind completely possesses every Buddha-Dharma like one earth containing many seeds or one incense pellet many fragrances. This raises being as the point from which speech begins. Being is not fixed as substantial being and falls into neither annihilating nonbeing nor neither-being-nor-nonbeing. Another saying states that not a single color or fragrance departs from the Middle Way. This raises the Middle as the point from which speech begins. The Middle is not isolated from extremes and is not fixed as an extreme or neither-extreme-nor-non-extreme. Every Dharma is complete and undiminished. Clinging lifelessly to one sentence injures the perfect meaning and falsely accuses the noble intent.

With this understanding, faculty, object, and the one thought arising are each eighty-four thousand Dharma treasuries. The Buddha Dharma realm that knows, the Dharma realm encountered, and the Dharma realm arising now contain no Dharma that is not Buddha-Dharma. Birth and death do not depart from nirvāṇa: this is the unconstructed truth of suffering. One object contains the three objects of emptiness, provisionality, and the Middle, and one mind contains the three minds; every object and mind has eighty-four thousand gates of defilement. Greed, anger, delusion, and afflictions do not depart from awakening: this is the unconstructed truth of origination.

Turning each gate of defilement around makes it eighty-four thousand samādhi gates, eighty-four thousand dhāraṇī gates, eighty-four thousand counteractive gates, and eighty-four thousand perfections. Ignorance turns into luminosity as ice melts into water. No other object is transported from afar; all is originally complete in one thought. It is also like a wish-fulfilling jewel: one cannot say that fixed jewels substantially exist within it or that no jewels exist at all. To say there are none is false speech; to cling to their substantial existence is a wrong view. This Dharma cannot be exhaustively known by the discriminating mind or exhaustively spoken in words.

Within this inconceivable Dharma, originally without bondage, sentient beings imagine and discriminate until they bind themselves; where originally not one Dharma can be liberated, they pursue liberation outside. Bodhisattvas therefore give rise to great compassion, arouse the Four Vast Vows, remove the two sufferings, and give the two happinesses. This is arousing the genuine mind of awakening that is neither bondage nor liberation according to the unconstructed. The first three kinds mostly speak through the Four Truths; the unconstructed discloses its meaning through Dharma treasuries, defilements, samādhis, and perfections, yet its purport remains clear.

Why Are All Four Called True?

Question: When excluding the false, all ten classes above were called untrue together. When disclosing the true, why are all four arousals of mind called true together?

Answer: First, all four avoid the nine bondages and single liberation and all extend to seeking the Buddha path above, so all may be called true. Second, the first three enter gradually in sequence and finally arrive at the true mark, so all four may be called true from the place they reach. Third, because the true mark is difficult to know, the real must be disclosed through provisional means; the three provisional teachings can therefore also be called true. These three reasons call all four true according to the worldly siddhānta.

Fourth, the provisional cannot gather the real, while the real can gather the provisional. To make the real’s capacity to gather the provisional easy to see, all four are called true. This follows the person-oriented siddhānta. Fifth, one mind of awakening contains every mind of awakening. If they are not distinguished, sentient beings will not know the whole; therefore all are called true. This follows the counteractive siddhānta. In ultimate judgment, the first three rely on the provisional and the fourth on the real.

It is like an excellent physician whose single secret formula gathers every other prescription, or agada medicine whose efficacy includes all medicines. After eating milk porridge with complete nourishment, one need not seek other food; a single wish-fulfilling jewel contains every treasure. These similes show that all four, provisional and real, may be called true from the side that gathers them into the true mark.

Now consider the causes and conditions of the one great work. Why “one”? Because the one reality is not false, the one path is pure, and every unobstructed person leaves birth and death by this one path. Why “great”? Because its essential nature is broad, contains much, possesses great wisdom and great elimination, is the vehicle of great persons, can make the great lion’s roar, and greatly benefits ordinary and noble beings. What is “work”? Buddhas throughout the ten directions and three times accomplish the Buddha path themselves according to this pattern and transform sentient beings through it. What are “causes and conditions”? Sentient beings stimulate the Buddha through the cause that is the mind of awakening, and the Buddha responds through the condition that is great compassion.

“True” cannot be fixed as three, one, or neither-three-nor-one, yet does not prevent speaking of three and one. It is therefore called the inconceivable true. It is not a constructed Dharma and is made by neither buddhas, gods, humans, nor asuras. The ever-abiding object has no graspable characteristic; ever-abiding wisdom has no object of appropriation. Wisdom without appropriation illuminates the object without characteristics, while the object without characteristics corresponds to wisdom without appropriation. Wisdom and object darkly converge as one and are distinguished only as a skillful means. This is the unconstructed true.

The meaning of the Questions of Mañjuśrī is that breaking every arousal involving acquisition is called arousing the mind of awakening; arousing it constantly in accord with the true mark of awakening is called arousing the mind; arousing without arousal and following without following; and passing beyond every breaking and following while illuminating both together is called arousing the mind. Breaking, following, and dual illumination are neither one nor different. They may be called according with principle and phenomena, or neither fixed principle nor fixed phenomena; hence they are true.

Thus the unconstructed, inconceivable, one great work of causes and conditions and related Dharma gates may all be spoken as breaking, following, neither breaking nor following, and illuminating breaking and following together. The first three are contemplated by superior, middling, and inferior wisdom; the last by most superior wisdom. The first three are shared, the last unshared; the first three shallow, near, and crooked, the last profound, far, and direct〔and so forth〕. Although the first three may in sequence be called small, middling, and great, the last is the great within the great, highest within the high, perfect within the perfect, full within the full, real within the real, true within the true, definitive within the definitive, mysterious within the mysterious, wondrous within the wondrous, and inconceivable within the inconceivable.

The Power of the Mind of Awakening

Those who exclude false minds and disclose the true one in this way, comprehend the provisional teaching, recognize the real, and arouse the mind are seeds of the buddhas. Adamant grows from adamantine nature, while a buddha’s mind of awakening grows from great compassion and leads all practices. The medicine transcribed 阿娑羅 first uses clear water; likewise the mind of awakening comes first among practices. The life faculty is foremost among the faculties; likewise the mind of awakening is foremost within a buddha’s true Dharma and true practice. It is like a prince born already bearing royal deportment, naturally revered by ministers and known far and wide, or like the kalaviṅka bird whose voice within the shell already surpasses every other bird.

The mind of awakening has immense power, like a bowstring made from a lion’s sinew, lion’s milk, an adamantine hammer, or Nārāyaṇa’s arrow; it is also like a wish-fulfilling jewel containing every treasure and able to remove sentient beings’ poverty. Even if people who arouse the great mind are slightly lax and somewhat lose their deportment, the merit of their arousal still surpasses that of the Two Vehicles. In brief, this one mind completely possesses all bodhisattva merit and can accomplish the unsurpassed perfect awakening of the three times.

Understanding this one mind naturally penetrates calming-and-contemplation. Arousal without arousal, unobstructed with respect to every Dharma, is contemplation; the mind’s nature, originally quiescent and extinguished, is calming. Calming-and-contemplation does not depart from awakening, nor awakening from calming-and-contemplation.

Two Scriptural Attestations

The Baoliang Jing says that a bhikṣu who does not cultivate a bhikṣu’s Dharma has nowhere in a great trichiliocosm even to spit, much less a right to receive offerings. Sixty bhikṣus heard this, wept, and told the Buddha they would rather die than receive offerings without virtue. The Buddha praised their capacity for shame.

A bhikṣu asked what kind of bhikṣu may receive offerings. The Buddha answered: one who is counted within the bhikṣu saṅgha, cultivates what the saṅgha cultivates, and obtains what the saṅgha obtains may receive them. The four fruits and four approaches belong to the saṅgha’s count, the thirty-seven factors of the path to its work, and the four fruits to its benefit.

The bhikṣu then asked about someone who arouses the Great Vehicle mind. The Buddha said that a person who arouses the Great Vehicle mind and seeks all-knowledge is not counted among the Two Vehicles, does not cultivate only their work, and does not seek only their benefit, yet may receive offerings. The bhikṣu asked in astonishment how this could be. The Buddha said that if such a person receives robes, the robes could cover the earth; if food, the lump could be as large as Mount Sumeru; still the person could ultimately repay the donor’s kindness. Thus, even the ultimate fruit of the Lesser Vehicle does not equal the first arousal of the Great Vehicle mind.

The Rulai Mizang Jing gives ten profoundly grave evils: killing one’s father when he is a pratyekabuddha; stealing the Three Jewels’ property; violating one’s mother when she is an arhat; slandering the Buddha with falsehood; dividing worthies and noble ones with double-tongued speech; abusing a noble one with harsh speech; disturbing seekers of Dharma; committing the initial karma of the five heinous acts through anger; taking a precept holder’s property through greed; and producing an extreme view through delusion. These are called ten profound evils.

Yet if one can understand the Tathāgata’s teaching of dependent origination; know that no fixed self, person, sentient being, living being, or life exists; that there is no real arising or ceasing, defilement or attachment, and that original nature is pure; and if one can understand, deeply know, and enter in faith the original purity of all dharmas, the Buddha does not say this person will certainly proceed toward hell and the fruits of evil paths.

The reason is that dharmas contain no real accumulation and no real gathering of affliction. No Dharma arises by itself or permanently abides. Dharmas arise only from the convergence of causes and conditions and cease after arising. Once a mind has arisen, it ceases; every affliction likewise ceases as soon as it has arisen. Understood in this way, no fixed place of offense can be found. It is impossible for a fixed Dharma of offense to remain forever.

It is like a room that has remained dark for a hundred years. Once a lamp is lit, darkness cannot claim to be the room’s master because it has lived there so long and refuse to leave. As soon as lamplight arises, darkness is extinguished. The relation between offense and wisdom is the same.

The meaning of this scripture can be distinguished according to the first four minds of awakening. Knowing the Tathāgata’s teaching of dependent origination indicates the first, arising-and-ceasing mind. Knowing neither arising nor ceasing indicates the second, non-arising mind. Knowing original nature as pure indicates the third, immeasurable mind. Knowing every Dharma as originally pure indicates the fourth, unconstructed mind. If even the first arousal can extinguish the ten grave evils, how much more the second, third, and fourth? Practitioners who hear this excellent, wondrous merit should rejoice, like someone who suddenly finds light and exquisite sandalwood fragrance within a dark, foul-smelling eraṇḍa grove.

Question: The term “dependent origination” can apply to all four contemplations. Why is only the first called by that name? Answer: Because the first occupies the initial position, the general name is used to mark the beginning; moreover, the phenomenal characteristics of dependent origination fit the first, arising-and-ceasing contemplation more closely. If it is simply named arising-and-ceasing, it can be distinguished from the later three. Dharma gates often have general and specific names; here the name is received from the specific meaning.

Disclosing Genuine Arousal of Mind through the Six Identities

Question: Does the first thought that arouses the mind count as true, or only the later ultimate mind?

Answer: Like a burning lamp wick, it cannot be said to occur only at the beginning or apart from the beginning, only at the end or apart from the end. With wisdom and faith complete, hearing that the single thought does not depart from the true mark can be understood correctly. Faith prevents denigrating the principle one originally possesses; wisdom prevents mistaking an ordinary stage for buddhahood and also prevents fearful retreat. In this way both beginning and end may be called true.

Without faith, one pushes the noble sphere far above and judges it outside one’s share of wisdom, so the initial mind is not true. Without wisdom, one gives rise to overweening pride and believes oneself already equal to the Buddha, so beginning and end are both wrong. To prevent these failures, one must know the Six Identities: identity in principle, name, contemplative practice, resemblance, partial realization, and ultimate identity. They begin with ordinary beings and end at the ultimate noble stage. Because ordinary beings originally possess the principle, doubt, confusion, and timidity are removed. Because the ultimate remains only the buddha stage, overweening pride and inflation are removed〔and so forth〕.

Identity in Principle

One thought in its very identity is the principle of tathāgatagarbha. In terms of suchness, it is emptiness; in terms of treasury, provisionality; in terms of principle, the Middle. The three wisdoms of emptiness, provisionality, and the Middle are inconceivably complete in one mind. The preceding text says that the three truths are one truth, yet are neither fixed as three nor fixed as one. A single color and fragrance, every Dharma, and every mind are likewise. This is the mind of awakening as identity in principle and calming-and-contemplation as identity in principle. Quiescence in its very identity is calming; illumination in its very identity is contemplation.

Identity in Name

Although the essence of principle has always been so, sentient beings use it every day without knowing it. Having never heard the three truths, they do not recognize Buddha-Dharma at all, like cattle and sheep that have eyes but no understanding of direction. Later, from a good spiritual friend or a scripture scroll, they hear the one real awakening described above, penetrate and understand it through names and verbal teaching, and know that every Dharma does not depart from Buddha-Dharma. This is awakening as identity in name and calming-and-contemplation as identity in name.

Before hearing it, mind races in search everywhere. After hearing it, the mind that grasps and seeks outwardly ceases: this is calming. Trusting only the reality of Dharma-nature and no longer believing that each Dharma possesses its own intrinsic nature is contemplation.

Identity in Contemplative Practice

Merely hearing names and being able to speak resembles a worm boring through wood and accidentally leaving a trace shaped like writing; the worm itself does not know whether it is a character. Without penetration, how can this count as awakening? One must therefore illuminate clearly within, correspond to principle through wisdom, practice as one speaks, and speak as one practices.

The intent of scripture is that people in the world often speak but do not practice, while bodhisattvas do not rely on empty words and instead practice awakening in the mind. Only correspondence between mind and mouth is awakening in contemplative practice. The Dazhidu Lun uses four propositions to evaluate learning and wisdom: possessing both is like eyes obtaining sunlight, seeing clearly without deviation. Contemplative practice is likewise. Although one has not personally realized true principle, contemplation of mind remains uninterrupted, like an archer training from a large target toward an extremely fine one. This is awakening as identity in contemplative practice and calming-and-contemplation as identity in contemplative practice. Constantly performing right contemplation is contemplation; the cessation of other deluded thoughts is calming〔and so forth〕.

Identity in Resemblance

As illumination is cultivated, it becomes ever brighter; as the mind of calming is cultivated, ever more quiescent. It resembles an archer who practices diligently and whose arrow has drawn near the bull’s-eye. This is resembling contemplative wisdom. Every worldly livelihood and productive activity accords with the true mark; every thought and calculation can correspond to the meanings of former buddhas’ scriptures, as described in the merit of purification of the six faculties. Perfectly subduing ignorance is calming; wisdom that resembles the Middle Way is contemplation〔and so forth〕. This is awakening as identity in resemblance.

Identity in Partial Realization

Through the power of resembling contemplation, one enters the bronze-wheel stage, the first abode, begins to break one portion of ignorance, sees one portion of buddha-nature, opens the treasury, and discloses suchness. It is called the abode of arousing the mind. From the first abode through equal awakening, ignorance grows ever thinner and wisdom ever more manifest, like the moon from the first through the fourteenth day: its light approaches fullness and darkness approaches exhaustion.

If sentient beings should be liberated through a buddha body, the bodhisattva manifests the eight phases of accomplishing the path; if through bodies in the nine Dharma realms, the bodhisattva follows the Universal Gate in manifesting many bodies, as scriptures explain extensively. This is awakening as identity in partial realization, calming-and-contemplation as identity in partial realization, and wisdom and elimination as identity in partial realization.

Ultimate Identity

Equal awakening turns through one further stage and enters wondrous awakening. The light of wisdom is perfect and full, with nothing more to add: this is called the fruit of awakening. Everything to be eliminated in great nirvāṇa is exhausted, with nothing left to eliminate: this is called the fruit beyond the fruit. Equal awakening has not yet penetrated completely; only a buddha penetrates ultimately. Beyond the final syllable “tea,” no higher path can be spoken. This is ultimate awakening and ultimate calming-and-contemplation.

The Six Identities can be gathered through the treasure simile. A poor person’s house originally contains a treasury unknown to its owner: identity in principle. A good spiritual friend points it out and makes the owner know: identity in name. The owner begins clearing weeds and digging: identity in contemplative practice. Digging progressively closer: identity in resemblance. The nearby treasury opens: identity in partial realization. Finally every treasure is taken out and used: ultimate identity〔and so forth〕.

The Five Kinds of Awakening and the Six Identities

Question: What is the meaning of the five kinds of awakening in the Dazhidu Lun? Answer: That treatise distinguishes stages vertically, while the present text vertically distinguishes stages of the Perfect Teaching. Correlated together, awakening through arousing the mind corresponds to identity in name; awakening through subduing the mind to identity in contemplative practice; luminous-mind awakening to identity in resemblance; awakening through emerging and arriving to identity in partial realization; and unsurpassed awakening to ultimate identity. Identity in principle pervades the very beginning and is not separately correlated with one of the five names.

If the five names are used to judge stages of the Perfect Teaching, arousing the mind can correspond to the ten abodes and subduing the mind to the ten practices. Question: If the ten abodes have already cut one portion of ignorance, why are the ten practices instead called subduing? Answer: Here the true path is used to subdue further delusions, as in the Lesser Vehicle where breaking view-delusion is called cutting while counteraction against thought-delusion is still called subduing. Luminous mind corresponds to the ten dedications, emerging and arriving to the ten grounds, and unsurpassed to wondrous awakening.

One may also say that, beginning with the ten abodes, every stage possesses all five kinds of awakening and that only wondrous awakening possesses them ultimately and completely. The Treatise on the Grounds says that the first ground already possesses the merits of all grounds, directly disclosing this meaning; yet this does not cancel the sequence among grounds.

Question: Why are the Six Identities explained specifically through the Perfect Teaching? Answer: Perfect contemplation regards all dharmas, and the Six Identities can judge both sameness in principle and sequence in stage for all of them. Therefore, when all dharmas are contemplated according to the perfect meaning, the Six Identities are used throughout. Other teachings do not take perfect interfusion as their principal intent and ordinarily do not use them. Borrowing the Six Identities within another teaching’s own scope is not absolutely impossible, but that shallower use is not the doctrinal intent of this passage.

To summarize: excluding the false first relies on the truth of suffering and excludes nine minds that rise and sink in the world. Next, the four kinds of Four Truths exclude wisdom that is crooked, awkward, shallow, and near. The Four Vast Vows then distinguish practice and vow, and the Six Identities finally distinguish stage. Only by proceeding more deeply and minutely in this way is the true genuinely disclosed.

The genuine mind of awakening is therefore like a luminous moon-jewel hidden in a ninefold abyss beneath the jaw of a black dragon. Only those with resolve and virtue can obtain it. How could one be coarse, shallow, and insubstantial like people in the world who scramble for tiles, stones, grass, and wood and falsely call them jewels? Late students who receive only a little surface knowledge remain very far from genuine arousal of mind.

General Heading of the Four Kinds of Samādhi

〔科§01b-01〕 From Arousing the Mind to Entering the Great Practice

The second of the Five Summaries urges people to cultivate and advance through the four kinds of samādhi so that they may enter the bodhisattva stages. Calming-and-contemplation is taught because anyone who wishes to ascend to the wondrous fruition has no steps to climb without actual practice. Churn curds skillfully and clarified butter can be obtained. In the same way, children of the Buddha cultivate many practices precisely in order to seek the Buddha path. The methods of practice are numerous; here they are briefly gathered into four: first, constantly sitting; second, constantly walking; third, half walking and half sitting; and fourth, neither walking nor sitting.

All four are commonly called samādhi. Samādhi means straightening and settling the mind so that a wholesome mind remains focused in one place without wavering. The Dharma realm is that single place of abiding, and correct contemplation can abide there unmoving. The four practices are conditions that assist contemplation of mind. Because contemplation of mind is straightened through these four conditions, all four are called samādhi.

Constantly Sitting Samādhi

〔科§01b-02〕 Scriptural Sources and Bodily Permissions and Prohibitions

The first is constantly sitting. This practice comes from the two Mañjuśrī prajñāpāramitā scriptures and is called the single-practice samādhi. The method is explained first, followed by encouragement to cultivate it. The method has three aspects: the body is treated in terms of permission and prohibition, speech in terms of voicing and silence, and mentation in terms of calming and contemplation.

For the body, only constant sitting is permitted; walking, standing, and lying down are prohibited. One may live with a community, though solitude is even better. Stay in a quiet room or secluded place far from noise. Set out one rope bed and put no other seat beside it. Take ninety days as one period, sit cross-legged, and hold the neck and spine upright. Do not move, sway, slump, or lean, but make a vow to remain seated upright. One may not even rest the ribs against the bed or seat, much less lie like a corpse, play about, or stand. Apart from walking meditation, eating, and relieving oneself, choose the direction in which one buddha dwells, sit upright facing that direction, and continue moment after moment without wasting even an instant. Exclusive sitting is what is permitted, and what is prohibited must not be violated. Do not deceive the Buddha, betray your own mind, or deceive sentient beings.

〔科§01b-03〕 When Speech Is Silent and When It Is Voiced

For speech, remain silent during normal practice. If sitting brings extreme exhaustion, illness causes distress, sleepiness and torpor cover the mind, or internal or external obstructions enter and seize right mindfulness so that you cannot dispel them yourself, then exclusively recite the name of one buddha. Give rise to shame, repent faults, and entrust body and life to the Buddha. Exclusively reciting one buddha and reciting the names of the buddhas of the ten directions have equal merit.

How can voicing a name assist the path? When people are worried, joyful, depressed, or resentful, singing or crying aloud lets grief or delight unfold. Practitioners are the same. Breath touches seven places in the body and becomes bodily action; sound leaves the lips and becomes verbal action. Body and speech together can assist mentation in completing a responsive connection and bring the Buddha’s protection. It is also like someone dragging a heavy object: personal strength alone cannot move it, but with help from another it can easily be lifted. When a practitioner’s mental strength is weak and cannot remove an obstruction, reciting a name and asking the Buddha for mindful protection prevents adverse conditions from destroying right mindfulness.

If you do not yet understand the Dharma gate, draw near someone who comprehends prajñā. Practice according to what you hear, and you can enter the single-practice samādhi, directly see the buddhas, and ascend the bodhisattva stages. Even the sounds of scripture recitation and dhāraṇī chanting disturb the quiet, much more conversation about miscellaneous worldly matters. Except for removing obstructions and requesting instruction, do not speak at will.

〔科§01b-04〕 Mental Calming and Contemplation

For mentation, straighten the body and sit upright, abide in right mindfulness, remove unwholesome mental activity, and relinquish scattered delusive thoughts. Do not mix in other reflections or grasp appearances. Exclusively bind the mind to the Dharma realm and contemplate the Dharma realm in a single thought. Binding conditions is calming; the single thought is contemplation. Trust that all dharmas are Buddha-Dharma, with none before or after and no boundary. Within them there is no fixed knower and no fixed speaker. Since neither knower nor speaker is fixed, they cannot be declared existent or nonexistent, nor can one say that a knower exists or does not exist. Leave the two extremes of existence and nonexistence and abide in non-abiding, as the buddhas abide, securely established in the quiescent Dharma realm. Do not become frightened when hearing such a profound Dharma.

This single Dharma realm is also called awakening, the inconceivable object, prajñā, and neither arising nor ceasing. The Dharma indicated by all such names is neither two nor different from the Dharma realm. Do not doubt upon hearing that they are neither two nor different. To contemplate in this way is to contemplate the Tathāgata’s ten epithets. When contemplating the Tathāgata, do not identify a fixed tathāgata as the Tathāgata; there is no other tathāgata to establish as the Tathāgata and no independent wisdom of the Tathāgata. When the Tathāgata is known, Tathāgata and Tathāgata-wisdom have no dual mark, motion, or fabrication. They are not fixed in one direction and do not depart from any direction; they are not the three times or outside the three times; they are neither dual nor a graspable nonduality; they are neither defiled nor purified. Contemplating the Tathāgata in this way is exceedingly rare. Like space, it has no fault and enables right mindfulness to grow.

Seeing the Buddha’s marks and excellences resembles seeing your own form and shadow upon water or in a mirror. First see one buddha, then the buddhas of the ten directions. There is no need to travel to the Buddha by supernormal power. Remaining here, you see the buddhas, hear them teach, and attain meaning as it really is. See the Tathāgata for all sentient beings without grasping the Tathāgata’s marks. Guide all sentient beings toward nirvāṇa without grasping nirvāṇa’s marks. Undertake great adornment for all sentient beings without seeing a fixed mark of adornment. Here there is no form to grasp and no seeing, hearing, awareness, or knowing to grasp. Even a buddha does not separately realize one dharma; this is why it is rare. The Buddha is the Dharma realm. If the Dharma realm were separately used to realize the Dharma realm, contention would result. In reality, there is neither realization nor attainment.

Next contemplate sentient beings. Their marks are like the buddhas’ marks, and the measure of their realm is like the measure of the buddhas’ realm. The realm of the buddhas is inconceivable, and so is the realm of sentient beings. The realm of sentient beings abides like space, abiding in prajñā through the Dharma of non-abiding and the signless Dharma. Since no fixed ordinary dharma is seen, what could be abandoned? Since no fixed noble Dharma is seen, what could be grasped? Birth and death and nirvāṇa, defilement and purity, are likewise neither abandoned nor grasped; one simply abides in the ultimate limit. Contemplating sentient beings in this way is the real Buddha Dharma realm.

Next contemplate afflictions such as greed and desire, anger, and delusion. Their true nature is constantly a practice of quiescence and non-motion; it cannot be fixed as a dharma of birth and death or of nirvāṇa. Do not abandon views, or separately abandon an unconditioned object, in order to cultivate the Buddha path. Do not establish a substantially existent cultivation or non-cultivation of the path. This is called correctly abiding in the Dharma realm of afflictions.

Next contemplate grave karma, of which none is graver than the five heinous offenses. The five offenses and awakening have no dual mark. Within them there is no fixed awakener, knower, or discriminator. The marks of heinous offense and the true mark are both inconceivable, indestructible, and originally without fixed intrinsic nature. Every karmic condition abides in the ultimate limit, neither coming nor going and not fixed as cause or result. Contemplating karma in this way, one knows karma itself as the seal of the Dharma realm. The four māras cannot destroy that seal and have no opening through which to enter, because the māras themselves do not depart from the seal. How could the seal of the Dharma realm destroy itself? Traverse every dharma according to this meaning and understand it in the same way. Everything above expresses the meaning of the two scriptures upon which the treatise relies.

〔科§01b-05〕 Encouragement to Cultivate Constantly Sitting

Encouragement means praising the merit that corresponds with the true mark and urging the practitioner onward. The Dharma of the Dharma realm is the Buddha’s true Dharma and the bodhisattva’s seal. Hearing it without alarm or fear shows that this person has long planted roots of virtue before hundreds, thousands, ten-thousands, and millions of buddhas. It resembles an elder who loses a maṇi jewel and later recovers it, becoming deeply joyful. Members of the fourfold assembly who have not heard this Dharma are distressed; after hearing, trusting, and understanding it, they too rejoice as though recovering the jewel.

Know that such a person thereby sees the Buddha and has heard this Dharma from Mañjuśrī. Śāriputra says that one who truly comprehends this meaning is called a bodhisattva-mahāsattva. Maitreya says that this person has approached the Buddha’s seat because this Dharma is precisely what the Buddha awakened to. Mañjuśrī says that hearing this Dharma without alarm is itself seeing the Buddha. The Buddha further says that this person abides on the ground of non-retrogression, possesses the six perfections of giving, morality, patience, vigor, meditative concentration, and prajñā, and possesses all Buddha-Dharmas.

If you wish to attain all Buddha-Dharmas—the marks, excellences, and deportment, the voice of Dharma teaching, the ten powers, and the four fearlessnesses—cultivate this single-practice samādhi diligently and without indolence; only then can you enter. It is like polishing a maṇi jewel: polish one part and one part emits light. As practitioners cultivate, they realize inconceivable merit. Bodhisattvas who know this Dharma quickly attain awakening. Bhikṣus and bhikṣuṇīs who hear it without alarm have genuinely left home in the Buddha’s following; laymen and laywomen who hear it without alarm have genuinely taken refuge. The foregoing praise comes from the two Mañjuśrī prajñāpāramitā scriptures〔云云〕.

Constantly Walking Samādhi

〔科§01b-06〕 The Three Powers and the Bodily Method

The second is constantly walking samādhi. Again, the method is explained before the encouragement to cultivate. The method is still divided into bodily permission and prohibition, verbal speech and silence, and mental calming and contemplation. This Dharma comes from the Pratyutpanna Samādhi Sūtra and its translated name is “Buddha standing.” Buddha standing has three powers: first, the Buddha’s power; second, samādhi power; and third, the power of the practitioner’s own past merit. Through these three, the practitioner sees the presently abiding buddhas of the ten directions standing before them in samādhi, as numerous as the stars seen by someone with keen eyesight in a clear night sky. It is therefore called the Buddha-standing samādhi.

A verse in the Ten Stages Treatise says that the abiding places of this samādhi differ as few, middling, and many, and that its various characteristics should all be explained. “Abiding place” may mean that the samādhi arises through power generated within the first, second, third, fourth, or intermediate meditative absorption: the first is called few, the second middling, and the third and fourth many. It may also be called few because the time spent abiding in concentration is short, because few worlds are seen, or because few buddhas are seen. Middling and many are understood in the same way.

Only constant walking is permitted for the body. When cultivating it, avoid bad spiritual friends, deluded people, relatives, and the home district. Remain alone, do not hope others will give you anything, and do not solicit things. Always receive food by alms and do not accept special invitations. Adorn the practice site and prepare offerings, incense, fine foods, and sweet fruit. Bathe, changing clothes when entering and leaving so that the garments are not mixed. Walk and circumambulate single-mindedly for a period of ninety days.

You must have a discerning teacher who understands both Buddha-Dharma and worldly dharmas, knows internal and external precepts well, and can remove impediments. Regard the teacher who instructs this samādhi as the World-Honored One: do not despise, resent, or scrutinize the teacher’s strengths and shortcomings. Even cutting your own flesh as an offering to the teacher would be appropriate, much more offering other possessions. Serve the teacher as a servant serves the master of a household. If an unwholesome mind arises toward the teacher, this samādhi will ultimately be difficult to attain. You also need an external protector like a mother raising a child and companions like people crossing a dangerous road together. Fix the period and make this vow: even if sinews and bones wither, I will never stop before learning this samādhi.

Give rise to great faith that no one can destroy, great vigor that no one can overtake, and wisdom into which no one else can reach, and always study with a good teacher. For three months, do not think a worldly desire even for the space of a finger snap. For three months, do not lie down or depart even for the space of a finger snap. Do not suspend the three-month practice except to sit down for food and relieve yourself. Even when teaching scripture to others, do not use it to seek clothing or food. A verse gathers four points: draw near good spiritual friends, advance vigorously without indolence, make wisdom firm, and let the power of faith never waver.

〔科§01b-07〕 Ninety Days of Unbroken Chanting and Recollection

For speech, the body walks constantly for ninety days without rest, the mouth constantly chants the name of Amitābha Buddha for ninety days without rest, and the mind constantly recollects Amitābha Buddha for ninety days without rest. Chanting and recollection may proceed together, or recollection may precede chanting, or chanting may precede recollection. Whatever the order, both must continue without interruption. Chanting Amitābha Buddha praises the equal merit of the buddhas of the ten directions; Amitābha is simply taken as the principal buddha of this Dharma gate. In brief, every step, every voice, and every thought is solely Amitābha Buddha.

〔科§01b-08〕 Contemplating the Buddha’s Marks and Reaching the True Mark

For mental calming and contemplation, recollect Amitābha Buddha in the west, a hundred thousand million buddha lands away, seated on jeweled ground amid a jeweled pool, jeweled trees, jeweled halls, and a community of bodhisattvas, teaching the Dharma. Recollect the Buddha constantly for three months. How? First recollect the Buddha’s thirty-two marks. Begin with the thousand-spoked wheels beneath his feet and proceed upward through the marks in reverse order to the invisible crown. Then proceed downward from the crown to the thousand-spoked wheels, and vow that you too may obtain these marks and excellences.

Next ask: Do I attain the Buddha from mind or from body? The Buddha is attained neither through mind nor body. The Buddha’s form is not attained through mind, nor the Buddha’s mind through form. Why? The Buddha’s mind cannot be grasped and the Buddha’s form cannot be grasped, so unsurpassed awakening cannot be obtained through form or mind. The Buddha’s form is exhausted, and sensation, perception, formations, and consciousness are also exhausted. Fools do not know the meaning of exhaustion taught by the Buddha; the wise understand it. The Buddha cannot be attained by body or speech, or by some graspable wisdom, because when wisdom is sought it ultimately cannot be found, and when a self is sought it likewise cannot be found. Nothing fixed is seen. All dharmas originally have no possession; their supposed basis is completely broken and their graspable root severed. This is the first level of contemplation〔其一〕.

It is also like seeing the seven treasures and enjoying oneself with relatives in a dream. Upon waking and recollecting it, one does not know where those objects have gone. Recollection of the Buddha should be the same. It is also like a woman in Śrāvastī named Xumen, who heard something and became delighted, dreamed at night of being with another person, then awoke and reflected that the other had not come and she had not gone, though the joyful event had vividly appeared. Or it is like a person starving and thirsty in a vast wilderness who eats fine food in a dream, yet wakes with an empty belly and therefore understands that all existent dharmas resemble dreams. Recollect the Buddha repeatedly in this way without rest; through this recollection you will be born in Amitābha’s land. This is called recollecting according to the mark.

It is also like setting a treasure against crystal so that its image appears within, like a bhikṣu whose white-bone contemplation emits various lights although no one brings the light and no substantially existent skeleton is there—it is only made by mentation—or like a reflection in a mirror that neither comes from outside nor arises from within the mirror, but appears because the surface is clear. When the practitioner is pure and all supports are pure, wishing to see the Buddha brings the vision. Having seen the Buddha, the practitioner asks questions, receives answers, hears scripture, and rejoices greatly. This is the second level of contemplation〔其二〕.

Then ask yourself: From where did the Buddha come, and where did I go? What is recollected is simply what is seen. Mind makes the Buddha; mind itself sees mind, the mind that sees the Buddha. This is the Buddha-mind, and it is also my mind seeing the Buddha. Yet mind cannot know itself or see itself. When mind grasps conceptions it is delusion; when absence of conception is taken as ultimate, that becomes a fixation upon nirvāṇa. This Dharma has no concrete object that can be pointed out; whatever appears is made by recollection. Even when recollection is present, understand that it has no real possession and is only empty and quiescent. This is the third level of contemplation〔其三〕.

Two verses say: mind itself does not know mind; though there is mind, mind cannot be seen. When mind gives rise to grasping conception, that is delusion; taking absence of conception as ultimate is nirvāṇa. They also say that the buddhas attain liberation through mind; a mind without defilement is called pure. The five paths are bright and clean and do not grasp form; one who understands this meaning accomplishes the great path. This is called the Buddha seal: it has no greed, attachment, seeking, or conception. All possession and desire are exhausted. It does not substantially arise from somewhere, and no object within it can be extinguished or destroyed. It is the outline and root of the path. Even the Two Vehicles cannot destroy it, much less demonic deviations〔云云〕.

The Ten Stages Treatise says that a newly aroused bodhisattva first recollects the Buddha’s form and distinguishes the essence, action, result, and function of each mark, obtaining inferior power; next recollects the Buddha’s forty exclusive qualities and obtains middling power; and finally recollects the real Buddha and obtains superior power, without clinging to either form body or Dharma body. A verse says: do not greedily cling to the form body, nor cling to the Dharma body; skillfully know all dharmas, forever quiescent like space.

〔科§01b-09〕 The Merit of Constantly Walking and Two Similes of Squandered Treasure

Suppose someone wishes to attain ocean-like wisdom so that no one can still serve as their teacher; or, without rising from a seat or exercising supernormal power, to see all buddhas, hear everything they teach, and preserve it all. Among all merits, constantly walking samādhi is foremost. This samādhi is mother of the buddhas, the Buddha eye, and father of the buddhas; it is also the mother of non-arising and great compassion. All tathāgatas are born from these two dharmas.

Even if the earth, grasses, and trees of a trichiliocosm were ground into dust, each mote counted as one buddha land, and jewels filling that many worlds were given away, the resulting merit, although vast, would not equal hearing of this samādhi without alarm or fear. How much more would it not equal trusting, receiving, preserving, reading, reciting, and explaining it to others; gathering the mind to cultivate it for the short time needed to squeeze milk from a cow; or actually accomplishing the samādhi. Its merit is immeasurable upon immeasurable.

The treatise also says that kalpa fire, officials, thieves, enemies, poison, nāgas, wild beasts, and diseases cannot harm this person. The eight classes of devas and nāgas and the buddhas constantly protect and praise this person, and the noble ones wish to see them and come to their location. One who hears of this samādhi and rejoices in all four preceding kinds of merit is also rejoiced in by the buddhas and bodhisattvas of the three times; this surpasses the four preceding kinds once again.

Not cultivating such a Dharma is to lose immeasurable precious treasure, bringing grief to humans and devas. It resembles someone with a blocked nose who holds sandalwood but cannot smell it, or a farmer’s son who trades a maṇi jewel for one cow. The treasure is already in hand, but its value is unknown〔云云〕.

Half Walking and Half Sitting Samādhi

〔科§01b-10〕 The Seven-Day Vaipulya Ritual

The third is half walking and half sitting. Again, the method is explained before the encouragement to cultivate. The method is still divided into bodily permission and prohibition, verbal speech and silence, and mental calming and contemplation, and comes from the Vaipulya and Lotus scriptures. The Vaipulya practice circles one hundred and twenty times before withdrawing to sit in contemplation. The Lotus practice reads and recites while walking or standing and contemplates the scripture while sitting, whereupon Samantabhadra appears riding the white elephant with six tusks. Both therefore use half walking and half sitting, but the two ritual systems remain distinct.

The Vaipulya Dharma gate is honored and must not be approached carelessly. If you wish to cultivate it, seek spiritual confirmation. First pray for one of the dream kings. Seeing any one among the twenty-four dream kings gives permission to repent. Choose a quiet place and adorn the practice site. Smear the ground with scented clay, construct and paint circular altars inside and outside the room, hang five-colored banners, burn coastal incense, light lamps, and set out a high seat. Invite at least twenty-four images; more are acceptable. Prepare food offerings to the full extent of your ability.

Have fresh, clean clothes, shoes, and sandals. If they are not new, wash the old ones clean. Garments worn outside and inside the practice site must be put on and removed separately without being mixed. Keep a prolonged fast for seven days and bathe three times each day. On the first day, make offerings to as many monastics as your means allow. Separately invite one person who comprehends internal and external precepts to serve as teacher, and receive the twenty-four precepts and dhāraṇī formula from that person. Begin confessing offenses to the teacher on the eighth or fifteenth day of the lunar month. Seven days form one period and must never be shortened; if you have additional strength, extend it as you are able. No more than ten people may participate. Laypeople may also practice, but must prepare the three single-layer robes and fully observe the Buddhist forms.

For speech, memorize the complete dhāraṇī beforehand. During the first period, everyone in unison invites the Three Jewels, ten buddhas, the Vaipulya father and mother, and the ten Dharma-prince bodhisattvas three times. The method of invitation is detailed in the Guoqing Bailu. After inviting them, burn incense and direct the mind, making offerings with body, speech, and mind. After the offerings, bow to the Three Jewels just invited. Then, with complete sincerity, weep, state your offenses, and repent them.

After repentance, rise and circle one hundred and twenty times, reciting the dhāraṇī once per circuit at a pace neither fast nor slow and with a voice neither high nor low. When the circumambulation and recitation are complete, bow to the ten buddhas, the Vaipulya honored ones, and the ten Dharma princes; then withdraw to sit in contemplation. After contemplation, rise again to circle and recite, then withdraw again to sit. Repeat this cycle. The method remains the same throughout all seven days. From the second period onward, omit only the invitation; everything else remains unchanged.

〔科§01b-11〕 Vaipulya Mental Contemplation and the Symbolism of the Practice Site

The scripture instructs the practitioner to contemplate the Mohe Danchi dhāraṇī, translated as “the great secret essential that bars evil and preserves the wholesome.” The secret essential is the true mark, the Middle Way, and correct emptiness. The scripture’s meaning says: one comes from the real, and the real is the mark of quiescence and extinction. Within quiescence and extinction there is nothing sought, and the seeker is empty; the obtainer, clinger, real, comer, speaker, and questioner are all empty. Quiescence and extinction and nirvāṇa are empty, and every boundary separating space is empty〔其一〕. It also says that precisely because nothing is sought, one still seeks the Dharma; this real Dharma, empty even of emptiness, should be sought within the six perfections〔其二〕. This meaning is the same as the eighteen emptinesses in the Larger Prajñāpāramitā and no different from the emptiness of Kapilavastu, the Tathāgata, and great nirvāṇa taught in the Mahāparinirvāṇa Sūtra. When this wisdom of emptiness traverses every ritual form, there is nothing that cannot become a gate of contemplation.

“Vaipulya” can also be interpreted as “method and equality.” Method refers to Dharma and means. Prajñā has four skillful gates, like four gates opening into a cool pool; this is method. The principle realized is the great wisdom of equality; this is equality. Seeking the dream kings first is a preparatory means for entering the two kinds of contemplation.

The practice site represents a pure object. Removing the chaff of the afflictions of the five abodes discloses the rice of the true mark; it also represents adorning the Dharma body with concentration and wisdom. Scented clay on the ground represents unsurpassed precepts. The five-colored canopy represents contemplating the five aggregates, escaping bondage, and arousing great compassion that covers and protects the Dharma realm. The circular altar represents the unmoving ground of the true mark. Moving silken banners represent turning deluded feeling upon the Dharma realm and bringing forth understanding that moves out from it. Banner and altar are inseparable, showing that moving emergence and unmoving emergence are inseparable. Incense and lamp represent morality and wisdom. The high seat represents the emptiness of all dharmas, in which every buddha abides.

The twenty-four images represent the awakened wisdom that contemplates the twelve links in reverse and forward order. The sour taste of the food represents impermanence and suffering as an auxiliary contemplation. Fresh, clean clothing represents the patience of quiescence and extinction: accumulated anger is called old; turning the angry mind around and giving rise to patience is called new. Seven days represent the seven factors of awakening, while one day represents the single real truth. Bathing three times daily represents contemplating the single real, cultivating the three contemplations, washing away the three obstructions, and purifying the three wisdoms. One teacher represents the single real truth. The twenty-four precepts represent the precepts that arise together with the path through forward and reverse contemplation of the twelve links. The dhāraṇī has the meaning of correspondence. The Pusa Yingluo Benye Jing says that dependent origination has ten kinds of contemplation, giving one hundred and twenty links; one recitation corresponds to one link. Gathered together, these are simply the path of suffering, the path of karma, and the path of afflictions.

〔科§01b-12〕 Repentance of the Three Obstructions and the Three Portions of Treasure

Reciting the dhāraṇī while contemplating the twelve links is repentance in relation to the three paths. Ritual repentance addresses the paths of suffering and karma; contemplation of principle addresses the path of afflictions. The scripture says that those who violate the novice precepts through the bhikṣu precepts and then repent necessarily regain the precepts: this repents the path of karma. It says that the eye, ear, and other faculties become pure: this repents the path of suffering. It says that on the seventh day one sees the buddhas of the ten directions, hears the Dharma, and does not retreat: this repents the path of afflictions. When the three obstructions are removed, the tree of the twelve links breaks down and the house of the five aggregates becomes empty. Contemplating the true mark is precisely for breaking these three obstructions and is therefore called the buddhas’ repentance through real Dharma.

As encouragement, all buddhas attain the path through this Dharma, so it is the father and mother of the buddhas and the unsurpassed great treasure of the world. Actual cultivation obtains the full portion of treasure; reading and reciting alone obtains the middle portion; offering flowers and incense alone obtains the lower portion. The Buddha and Mañjuśrī cannot exhaust the merit even of the lower portion, much less the middle and full portions. Piling precious treasures from the earth to the Brahmā heaven and offering them to the Buddha would not equal giving one meal to sustain someone who receives and preserves this scripture〔云云〕.

〔科§01b-13〕 The Ten Lotus Dharmas and Practice with Marks and without Marks

Cultivating half walking and half sitting according to the Lotus also divides into method and encouragement. The method is again explained through bodily permission and prohibition, verbal speech and silence, and mental calming and contemplation. Ten items are permitted for bodily practice: first, purify the practice site; second, purify the body; third, make offerings through body, speech, and mind; fourth, invite the buddhas; fifth, bow to the buddhas; sixth, repent offenses of the six faculties; seventh, circumambulate and walk the path; eighth, recite the scripture; ninth, sit in meditation; and tenth, verify the signs of practice. A separate one-fascicle work on the Lotus samādhi composed by the Tiantai Master already circulates in the world, and practitioners should follow it. These ten dharmas already include both voicing and silence, so speech is not separately divided.

Mental calming and contemplation require reading the Contemplation of Samantabhadra together with the “Peaceful Practice” chapter so that each completes the other. The former teaches exclusive recitation of the Great Vehicle and repentance of offenses of the six faculties six times by day and night even before entering samādhi. The latter teaches that there is nothing practiced in any dharma and that one neither separately practices nor discriminates. The two scriptures originally complete one another and must not be made to reject each other by clinging to only one side of their wording. Each emphasizes a different aspect in response to the conditions of practice, but there is no fundamental difference.

The “Peaceful Practice” chapter also teaches preservation, recitation, explanation, and deep-minded worship: are these not ritual practices? The Contemplation of Samantabhadra also says that mind is originally empty, offense and merit have no master, and the sun of wisdom disperses the frost of offenses: are these not contemplations of principle? Master Nanyue established peaceful practice with marks and peaceful practice without marks, naming them according to phenomena and principle. Entering ritual forms to perform repentance of the six faculties uses them as a guide into awakening and is therefore called “with marks.” Directly using contemplation of the emptiness of all dharmas as the means is called “without marks.” When wondrous realization is attained, both marks and absence of marks must be relinquished. Understand this and there is no doubt concerning the two scriptures.

〔科§01b-14〕 The White Elephant with Six Tusks and Encouragement to Cultivate the Lotus

When contemplation is cultivated according to the scripture, the white elephant with six tusks represents the bodhisattva’s six uncontaminated superknowledges. Tusks are sharp and effective like the speed of superknowledge. The elephant’s great strength represents the Dharma body bearing sentient beings. Because uncontaminated means undefiled, the elephant is white. Three people stand upon its head: one holds an adamantine pestle, one an adamantine wheel, and one a wish-fulfilling jewel, representing the three wisdoms abiding at the crown of the uncontaminated〔云云〕. The pestle drives the elephant forward, representing wisdom guiding practice; the wheel turns, representing emergence into provisionality from emptiness; and the jewel represents the Middle Way.

A pool on the elephant’s tusks represents the eight liberations, the essence of meditative concentration. Superknowledge is concentration’s function. Because essence and function are inseparable, the pool is at the tips of the tusks. A flower in the pool represents the wondrous cause: purifying buddha lands and benefiting sentient beings through supernormal power is the wondrous cause. The cause is born from superknowledge as the flower grows from the pool. A woman in the flower represents kindness. Without great kindness free of conditions, how could one contract a vast body through supernormal power and enter the Sahā world? Superknowledge is moved by kindness as the woman is borne by the flower. The woman holds musical instruments, representing the four means of gathering: giving, kind speech, beneficial action, and shared activity. Compassion causes body and speech to manifest many shared activities, beneficial actions, and gifts of wealth and Dharma, guiding sentient beings in many ways like five hundred instruments emitting immeasurable sounds.

Manifesting a body that sentient beings delight to see is the universally manifested form-body samādhi. It appears according to what sentient beings need and enjoy and need not always resemble white jade. Verbal dhāraṇī means that compassion permeates verbal action and teaches many Dharmas. These are different names of the Lotus samādhi. Understand this meaning and the Dharma gates represented by the white elephant’s many forms can be understood freely.

The encouragement unfolds seven wishes. First, members of the seven assemblies who violate precepts may wish to eliminate offenses of birth and death accumulated through hundreds, thousands, ten-thousands, millions, and incalculable kalpas in the space of a finger snap. Second, they may wish to arouse the mind of awakening, enter nirvāṇa without severing afflictions, purify the faculties without leaving the five desires, and see beyond obstructions. Third, they may wish to see Śākyamuni’s emanations, Prabhūtaratna Buddha, and Śākyamuni Buddha. Fourth, they may wish to attain the Lotus samādhi and every verbal dhāraṇī. Fifth, they may wish to enter the Tathāgata’s room, wear his robe, and sit on his seat. Sixth, they may wish to teach among the eight classes of devas and nāgas. Seventh, they may wish for great bodhisattvas such as Mañjuśrī and Bhaiṣajyarāja to stand in the sky with flowers and incense and attend upon them. All should cultivate the Lotus, read and recite the Great Vehicle, and recollect matters of the Great Vehicle.

Also cause the wisdom of emptiness to correspond with the mind, remembering that the mother of the bodhisattvas and unsurpassed, excellent skillful means are born from contemplating the true mark. The many offenses resemble frost and dew; the sun of wisdom can disperse them. Cultivated in this way, every matter described will be fulfilled. Preserving this scripture is to see Śākyamuni and Samantabhadra, make offerings to Prabhūtaratna and the emanated buddhas, and bring delight to the buddhas. Who could hear such a Dharma without arousing the mind of awakening? Only an unworthy, deluded, benighted person without wisdom fails to arouse it.

Neither Walking nor Sitting Samādhi

〔科§01b-15〕 Neither Walking nor Sitting, Following One’s Own Intention, and Awareness of Mentation: Three Names, One Practice

The fourth is neither walking nor sitting samādhi. The first two exclusively use sitting and walking respectively, while the third divides between the two. The fourth is named neither walking nor sitting to complete a fourfold relation with the first three. In fact, it includes walking and sitting as well as every matter of daily life. Master Nanyue called it “following one’s own intention”: whenever mentation arises, cultivate samādhi immediately. The Larger Prajñāpāramitā calls it the “awareness-of-mentation samādhi”: clearly illuminate every direction toward which mentation turns. Although the three names differ, they designate one practice.

In the scriptural explanation, awareness means illumination and mentation is one class of mental factor; samādhi means what was explained above. As soon as a practitioner’s mental factors arise, turn back and illuminate them. No actual movement, source, endpoint, place of arrival, or place of departure can be seen. Hence the name awareness of mentation.

Mental factors are immeasurable; why is awareness discussed only in relation to mentation? Trace every dharma to its source and all are created by mentation, so mentation begins the explanation. Awareness of an object, different from wood or stone, is called mind. The next thought’s deliberation and calculation is called mentation. Clear differentiation is called consciousness. If these distinctions are grasped as substantially existent, one falls into the inversions of conception and view and cannot be called aware.

True awareness knows that mind cannot be fixed as possessing or lacking mentation, or possessing or lacking consciousness. Mentation cannot be fixed as possessing or lacking mind, or possessing or lacking consciousness. Consciousness cannot be fixed as possessing or lacking mentation, or possessing or lacking mind. Mind, mentation, and consciousness are not completely identical, so three names are established; they are not three isolated entities, so they are said to be one nature.

Knowing that the name is not a fixed name reveals that the so-called nature is not a graspable nature. The name is not real, so no fixed three is formed; the nature is not real, so no fixed one is formed. Because they are not three, they do not scatter; because they are not one, they do not merge. Because they do not merge, they cannot be declared empty nothingness; because they do not scatter, they cannot be declared substantial existence. Not substantially existent, they are not permanent; not empty nothingness, they are not annihilated. When permanence and annihilation are not seen, ultimately neither identity nor difference is seen. In contemplating mentation, mind and consciousness are included within it, and so are all dharmas. If grasping at mentation is broken, ignorance breaks and the remaining afflictions are removed with it. Therefore, although dharmas are many, only mentation is raised in naming this samādhi. Illumination straightens the mind and is therefore called awareness-of-mentation samādhi. Following one’s own intention and neither walking nor sitting are understood in the same way.

This Dharma has four gates: first, practices drawn from the scriptures; second, traversing every wholesome dharma; third, traversing every unwholesome dharma; and fourth, traversing the indeterminate, neither wholesome nor unwholesome.

〔科§01b-16〕 Using the Avalokiteśvara Invocation to Illustrate the Scriptural Practices Embraced by Following One’s Own Intention

Every scriptural practice not included in the first three kinds of samādhi belongs to following one’s own intention. The method is first illustrated by the Scripture of the Dhāraṇī for Invoking Avalokiteśvara Bodhisattva to Dispel and Subdue Poisonous Harm. Adorn a practice site in a quiet place with banners, canopies, incense, and lamps. Place images of Amitābha Buddha and Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta in the west, and prepare willow twigs and pure water. If you leave the seat to relieve yourself, return by scenting and bathing the body and changing into fresh, clean clothes.

Beginning on the fast day, face west and prostrate with all five limbs. Bow in order to the Three Jewels, the seven buddhas of the past, Śākyamuni Buddha, Amitābha Buddha, the three dhāraṇīs, Avalokiteśvara, Mahāsthāmaprāpta, and the entire noble assembly. Then kneel upright, burn incense, scatter flowers, and sincerely perform the customary visualization of offering. After the offering, straighten body and mind, sit cross-legged, bind mindfulness to counting breaths, and take ten breaths as one recollection. Having completed ten recollections, rise, burn incense, and invite the Three Jewels listed above three times on behalf of all sentient beings. Then recite the names of the Three Jewels three times and separately recite Avalokiteśvara’s name.

Next join the palms, recite a four-line verse, and then recite the three dhāraṇīs. Each may be recited once or seven times according to how early or late the hour is. After the recitations, state your repentance, recollect every offense you have committed, disclose it fully, and wash it away. Then bow to the invited noble assembly. One person ascends the high seat and chants or reads the scripture aloud while the others listen carefully. Follow this method before noon and during the first watch of night; follow the usual ritual in the other periods. If this brief account is insufficient, return to the scripture to complete it〔云云〕.

The scripture asks how one is gathered when eye corresponds with form, continuing through how one is gathered when mentation corresponds with its object. The Great Collection also says to abide according to mind. “According to” means emptiness. Each corresponding relation above enters the limit of things as they really are. “According to” and “empty” are merely different names.

Contemplate the earth element as lacking a solid nature. If earth is declared substantially existent, existence becomes reality and reality becomes solidity. If earth is declared substantially nonexistent, both existent and nonexistent, or neither existent nor nonexistent, grasping any one formulation as a real thing also makes it solid. Contemplating earth as ultimately unobtainable removes its solid nature.

Contemplate the nature of water as non-abiding. If water is declared substantially existent, this existence is abiding; through to grasping water as neither existent nor nonexistent, one still abides. Since one now abides neither in the four propositions of existence, the four propositions of nonexistence, nor the ineffable, the nature of water is said not to abide.

Contemplate the nature of wind as unobstructed. If wind is declared substantially existent, existence becomes obstruction; through to grasping wind as neither existent nor nonexistent, one still falls into verbal obstruction. Because all four propositions of wind’s existence and nonexistence are unobtainable, its nature is called unobstructed.

Contemplate the fire element as unreal. Fire does not arise from itself, another, both self and other, or no cause. Originally without intrinsic nature, it exists through many conditions and is therefore called unreal. As the form aggregate is so, sensation, perception, formations, and consciousness each enter the limit of things as they really are.

Contemplate the five aggregates in this way. Contemplate the twelve links as an echo in a valley, a plantain trunk without a solid core, dew, or a flash of lightning. Activate these contemplations together in one thought so that contemplation of emptiness is accomplished; cultivate diligently until correspondence is attained. Contemplative wisdom is the root of practice and cannot be omitted.

The dhāraṇī for dispelling and subduing poisonous harm breaks the obstruction of retribution and restored the people of Vaiśālī to their former condition. The dhāraṇī for breaking bad karma breaks karmic obstruction, washing away the filth of those who damaged pure conduct and restoring purity. The six-graph formula dhāraṇī breaks the obstruction of afflictions, purifies the roots of greed, anger, and delusion, and leaves no doubt about accomplishment of the Buddha path.

The six graphs also correspond to six Avalokiteśvaras that separately break the three obstructions of each of the six paths. First, Great-Compassion Avalokiteśvara breaks the three obstructions of the hell path; because hell has the gravest suffering, great compassion is appropriate. Second, Great-Kindness Avalokiteśvara breaks those of hungry ghosts; because hungry ghosts suffer hunger and thirst, great kindness is appropriate. Third, Lion-Fearlessness Avalokiteśvara breaks those of animals; because the king of beasts is mighty, fearlessness is appropriate. Fourth, Great-Light-Universal-Illumination Avalokiteśvara breaks those of asuras; because asuras are suspicious, jealous, and doubtful, universal illumination is especially appropriate. Fifth, Divine-and-Human-Hero Avalokiteśvara breaks those of humans; the human path includes both phenomena and principle. Phenomenally, pride is subdued, hence “divine and human”; in principle, buddha-nature is seen, hence “hero.” Sixth, Great-Brahmā-Profundity Avalokiteśvara breaks those of devas; Great Brahmā is lord of the devas, and naming the sovereign embraces the ministers.

Expanding the six Avalokiteśvaras gives the twenty-five samādhis. Great Compassion is the stainless samādhi; Great Kindness the mind-delight samādhi; Lion Fearlessness the non-retrogression samādhi; Great Light Universal Illumination the joy samādhi; Divine-and-Human Hero the four samādhis beginning with illusion-like; and Great Brahmā Profundity the seventeen beginning with unmoving. Contemplate accordingly and the relation becomes evident〔云云〕.

This scripture applies to repentance by practitioners of all three vehicles. One who only tames and liberates oneself and kills every enemy-thief of affliction becomes an arhat. One with deep merit and sharp faculties who contemplates the twelve links beginning with ignorance and formations completes the pratyekabuddha path. One who arouses great compassion, whose body resembles crystal, who sees buddhas in every pore, attains the Śūraṅgama samādhi, and abides in non-retrogression. Other Great Vehicle scriptures have cognate practices, such as the repentance of the seven buddhas and eight bodhisattvas or the eight hundred days spent cleaning latrines in the Ākāśagarbha practice. All are included in following one’s own intention〔云云〕.

〔科§01b-17〕 Distinguishing the Four Phases before Traversing Wholesome Dharmas

The second gate traverses every wholesome dharma in two steps: first distinguish the four phases, then traverse the many wholesome practices. Mental consciousness has no form and cannot be viewed directly, so it is distinguished through four temporal marks: before a thought, about to think, thinking, and after thinking. Before a thought, mind has not yet arisen; about to think, it is about to arise; thinking, it is engaging and abiding upon an object; after thinking, the object-engaging mind has ceased. Comprehending the four phases leads into the single signless mark.

Question: Before a thought it has not arisen, and after thinking it has already ceased. No mind is active in either period. Without mind there is no mark, so what can be contemplated?

Answer: Although the thought has not yet arisen, this is not absolute nothingness. It resembles someone who has not yet performed an act but later will perform it. Because the act has not yet occurred, one cannot say no person exists. If no person definitely existed, who would later perform it? Because the person who has not yet acted exists, there can be one about to act. Mind is the same: about-to-think depends upon before-a-thought. If before-a-thought were wholly absent, how could about-to-think occur? Thus, although no thought is presently active before a thought, it cannot be called absolute absence of thought.

After thinking can also be contemplated even though the thought has ceased. Someone who has completed an act cannot therefore be declared nonexistent. If no person definitely existed, who performed it before? Although the mind after thinking has ceased, it cannot be declared eternally annihilated. Eternal annihilation would become the annihilationist view and destroy cause and result. Therefore, although the after-thinking mind has ceased, it can still be contemplated.

Question: The past is gone, the future has not arrived, and the present does not remain. Apart from the three times there is no other mind. Which mind is actually contemplated?

Answer: The question is mistaken. If the past were eternally extinguished, it would be utterly unknowable; if the future has not arisen, it too would be unknowable; and if the present does not remain, it would likewise be unknowable. How, then, could noble ones know minds of the three times? Even spirits can know their own and others’ three times. How could practitioners of Buddha-Dharma instead give rise to an annihilationist view and regard mind as entirely absent like a turtle’s hair or a hare’s horn? Know that although minds of the three times have no fixed substance, they can still be known. The Dharma taught by the buddhas is empty yet not annihilated, continuous yet not permanent, and neither offense nor merit is lost. To give rise to annihilationism is to be a blind person before form, without the eye of correct contemplation in Buddha-Dharma, and ultimately to attain nothing. Once the four phases of mind are known, turn non-abiding wisdom back upon every wholesome or unwholesome thought that arises.

〔科§01b-18〕 The Six Receptions, Six Actions, and Giving

Wholesome practices are numerous, so begin with the six perfections. In relation to the six objects of form, sound, scent, taste, touch, and dharmas, relinquish the six modes of reception from the eye receiving form through mentation engaging dharmas. When there are no possessions to relinquish, direct the mind within the six actions of walking, standing, sitting, lying down, speaking, and silence. Six receptions and six actions together make twelve matters.

First contemplate the eye receiving form. From before seeing and about to see through seeing and after seeing, none of the four phases of mind can be seen; neither may one separately grasp a complete non-seeing. Then turn back to contemplate the mind aware of form. It does not come from outside, for then it would be unrelated to oneself; nor emerge from inside, for then it would not require conditions. It is neither inside nor outside, is not between them, and does not exist eternally without cause. Thus the mind aware of form is ultimately empty and quiescent. The contemplated form equals emptiness, and the one contemplating form equals a blind person.

Through to the faculty of mentation engaging a dharma-object, none of the four minds—before engaging, about to engage, engaging, and after engaging—can be obtained. Turn back to contemplate the mind aware of the dharma-object: it neither comes from outside nor emerges from within. Since there is no fixed dharma-object, everything equals emptiness. This is contemplation of the six receptions〔云云〕. The eye faculty, form object, space, and light can neither see nor discriminate on their own.

Eye-consciousness arises only through the convergence of conditions; mentation-consciousness arises through eye-consciousness as a condition. Once mentation-consciousness arises, it can discriminate. Eye-consciousness depends on mentation-consciousness; eye-consciousness sees, then greed arises. Greedily staining the form object and breaking precepts is the four phases of hell. Internally delighting in form while outwardly concealing and denying it is the four phases of hungry ghosts. Clinging to form and calculating self and what belongs to self is the four phases of animals. Discriminating my form and another’s, and my superiority and the other’s inferiority, is the four phases of asuras. Receiving an object of form when another gives it and not taking it when it is not given, and giving rise upon form to humanity, propriety, deference, rectitude, trustworthiness, and discernment within the five precepts and ten wholesome actions, is the four phases of humans and devas. Contemplating each thought in the four phases as arising and ceasing without abiding, receiving pleasant, painful, or neutral sensation in every thought, and lacking autonomy because it belongs to conditions, is the four phases of the Two Vehicles.

Seeing these defects in one’s own four phases and then contemplating the same in others brings forth compassion and practice of the six perfections. The nature and marks of the objects engaged by the six receptions have always been so, but for immeasurable kalpas sentient beings have stubbornly and foolishly protected and clung to them, unable to relinquish them or forget what is relinquished. Now contemplate the object as no fixed object and do not receive it; contemplate the faculty as no fixed faculty and do not cling to the body; contemplate the person as unobtainable and see no fixed recipient. Gift, recipient, and act of giving are all empty: this is the perfection of giving.

The Diamond Prajñāpāramitā says that giving while abiding in form, sound, scent, taste, touch, or dharmas is giving that abides in marks, like a person entering darkness and seeing nothing. Giving without abiding in form and the others is signless giving, like a sighted person seeing many forms under sunlight. Merely saying “do not see marks” remains too abbreviated to understand easily. True non-seeing does not fix form as having marks, lacking marks, both having and lacking marks, or neither having nor lacking marks. Wherever someone clings to a mark, guide them out from it so that none of the sixty-two views arises. This is signless giving that reaches the other shore. All dharmas tend toward giving and accomplish the Great Vehicle: this is the bodhisattva’s four phases.

Contemplating the four phases as equal to space is permanence; not being pressed by them is ease; not creating karma because of them is self; and not being defiled by them is purity. This is the four phases of the Buddha Dharma realm. Although the four phases are empty, within emptiness the many four phases through to Buddha-Dharmas as numerous as the sands of the Ganges can still be seen, accomplishing the Great Vehicle. This is the provisionally named four phases.

If they were only sheer emptiness, they could not possess the ten Dharma realms. Yet Dharma realms arise through conditions and have no substantially existent nature. Because they are not existent, they are empty; because they are not empty, they exist. Neither grasping emptiness or existence, simultaneously illuminate both. Emptiness, provisionality, and the Middle—the three truths—are distinctly complete, and the Buddha’s knowing and seeing fully appears. All this is clearly present in the four phases of mind. Contemplate the four phases of the remaining five receptions—sound, scent, taste, touch, and dharmas—in the same way, perfectly illuminating the three truths and the inconceivable without recording the repetitions at length.

Next contemplate giving in the action of walking. Contemplate the four phases of before intending to walk, about to walk, walking, and after walking. Whether slow or fast, none can be obtained, nor may one separately grasp an unobtainability. Turn back to contemplate the aware mind: it neither comes from outside, emerges from inside, abides in between, nor exists eternally. There is no fixed walking or walker; all is ultimately empty and quiescent.

Yet coming and going occur only through the mind’s direction. Walking may be for breaking precepts, deceiving another, one’s family, surpassing another, propriety and deference, wholesome meditation, or nirvāṇa. It may also come from compassion and relinquish the six objects while directing the six actions. In skillfully coming and going, lifting and lowering the foot are illusion-like, vague and insubstantial, and both walker and walking are forgotten. A thousand miles do not seem far, and a few steps are not grasped as near. Whatever is done, do not let the effort be wasted and do not seek repayment. Abiding in giving in this way embraces Buddha-Dharmas as numerous as the Ganges sands, possesses the Great Vehicle, and reaches the other shore.

Again contemplate one direction of mind as possessing the ten Dharma realms. One is not fixed as one and therefore can become ten; ten is not fixed as ten and therefore can become one. It is neither one nor ten, yet illuminates one and ten simultaneously. The three truths are complete in one thought of mind. Standing, sitting, lying down, speaking, and silence are all the same. The Lotus passage in which children of the Buddha give fine garments and superior clothing in quest of the Buddha path has this meaning.

Giving was first explained jointly through the twelve matters; now each matter is used to explain all six perfections. While walking, a practitioner views sentient beings with the eye of great compassion without obtaining their marks, so that they feel no fear toward the bodhisattva: this is giving within walking. Causing sentient beings no harm and not grasping marks of offense or merit is morality. During walking, thoughts do not arise; there is no movement or abode, and the five aggregates, twelve sense fields, and eighteen elements do not move: this is patience. While walking, no substantially existent lifting or lowering of the foot is obtained, mind has no thought before or awareness after, and no fixed arising, abiding, or ceasing exists in any dharma: this is vigor. No fixed body or mind, birth and death or nirvāṇa, is obtained; within any dharma there is no reception, recollection, or grasping, no savoring and no distraction: this is meditative concentration. During walking, the six parts—head, hands, and feet—are like clouds, shadow, dream, illusion, echo, and transformation, without arising, ceasing, annihilation, or permanence; aggregates, elements, and sense fields are empty and quiescent, with neither bondage nor liberation: this is prajñā.

Quiescence during walking may disclose a mark of concentration. Without examination, one could become defiled by that object and greedily savor meditation. Now turn back and contemplate the concentrated mind: mind itself has no fixed mind, so where could concentration be? Know that this mark of concentration arises from inversion. Contemplating in this way, neither an emptiness nor a non-emptiness is seen; the mark of concentration breaks and attachment does not arise. Only what arises through skillful means is the bodhisattva’s understanding.

Before awakening, practitioners may also cling to “I can contemplate mind,” treat the contemplator as wondrous wisdom, and become arrogant through attachment to wisdom. This is an obstruction of knowledge equal to that of non-Buddhists, and liberation is impossible. Therefore turn illumination back upon the contemplating mind: no abode, fixed arising, or ceasing can be seen. Ultimately there is neither a contemplator nor a non-contemplator. Since a contemplator cannot be obtained, who contemplates dharmas? When the person who contemplates mind cannot be obtained, conception of contemplation is left behind. The treatise says that recollection, conception, and contemplation are removed, the mind of conceptual proliferation entirely ceases, immeasurable karmic offenses are removed, and the pure mind is constantly one; only such a noble and wondrous person sees prajñā. Contemplating mind within mind in the Great Collection has the same meaning.

Walking in this way possesses the three samādhis. The first contemplation breaks all kinds of existent marks and sees neither inside nor outside: this is emptiness samādhi. Next contemplate the emptiness that breaks marks: this is signlessness samādhi. Last, see no agent: this is wishlessness samādhi. It also breaks the three inversions and three poisons, passes beyond the currents of desire existence, form existence, and formless existence, subdues the four enemies of afflictions, aggregates, death, and the devas’ māra, fulfills the perfections, embraces the Dharma realm, and increases and completes all Dharma gates—not merely the six perfections and three samādhis. If walking, one matter, possesses all dharmas, the remaining eleven matters do likewise.

〔科§01b-19〕 Cultivating Morality within the Twelve Matters

Next comes morality. Some people compete to remain cautious and pure amid the six objects, like holding a bowl of oil without spilling one drop. They maintain exact deportment and ordered advance and retreat during walking, standing, sitting, lying down, speech, and silence. Yet this is still only called keeping precepts. Its result makes one ascend and enjoy pleasure, but this is neither samādhi nor perfection. When contemplative wisdom is attained, morality within the twelve matters is naturally fulfilled.

For example, while contemplating form, investigate the four phases of before seeing, about to see, seeing, and after seeing in many ways. Neither the arising mind nor the contemplating mind can be obtained. It is neither inside nor outside, neither comes nor goes, and is quiescent, neither arising nor ceasing〔其一〕. Contemplating in this way purifies the seven branches of body and speech like space and successively accomplishes ten kinds of morality. First, morality without deficiency; second, unbroken morality; third, morality without puncture: these three moral disciplines all arise from purification of the seven branches. Fourth, breaking the many unwholesome mental activities of the four phases is unmingled morality. Fifth, not being disturbed by the four phases is morality shared with concentration. Sixth, non-arising of the four-phase mind is morality shared with the path. Seventh, distinguishing the many four phases without obstruction is unattached morality. Eighth, distinguishing them without error is morality praised by the wise. Ninth, knowing that the four phases embrace every Dharma is the Great Vehicle’s sovereign morality. Tenth, discerning permanence, ease, self, and purity within the four phases is ultimate morality〔其二〕.

Once mind is bright and pure, it simultaneously blocks the extremes of emptiness and existence and correctly enters the Middle Way; at the same time it illuminates the conventional and true realities. The inconceivable Buddha object is complete and undiminished〔其三〕.

With respect to form, form, the dharma of form, and a recipient cannot be obtained; gift, recipient, and giving all vanish: this is giving. Settling the mind without movement toward form or its recipient is patience. Cultivating without interruption and without defilement by form or recipient is vigor. Not being disturbed by form or recipient is meditative concentration. Seeing both as illusion and transformation is prajñā. Seeing them as space is emptiness samādhi; even that emptiness being unobtainable is signlessness samādhi; absence of agent and act is wishlessness samādhi. Not only the three truths, six perfections, and three samādhis, but Buddha-Dharmas as numerous as the Ganges sands can all be understood accordingly. Contemplation of form is so, and so are sound, scent, taste, touch, and dharmas; all six receptions and six actions are the same. The Lotus passage in which children of the Buddha seek the Buddha path with complete deportment expresses this meaning.

〔科§01b-20〕 Patience, Vigor, Meditative Concentration, Wisdom, and the Mutual Completion of the Six Perfections

Next traverse the wholesome practice of patience, still through the six receptions and six actions, each of which contains agreeable and adverse objects. Agreeable objects accord with the mind and adverse ones do not. Do not become angry with the adverse or attached to the agreeable. What is seen, the seer, the act, and the agent are all unobtainable; the remaining contemplations follow the foregoing.

Next traverse the wholesome practice of vigor. An older explanation says that vigor has no separate essence and only urges every practice onward. Examining the meaning, vigor should have its own essence: ignorance pervades every affliction yet can still be separately established. Take scripture recitation as an example. Urge the mind onward to disclose vigor, never omitting it by day or night until the wording becomes fluent and familiar. Diligent recitation alone, however, is not yet samādhi or wisdom.

Go on to contemplate breath touching seven places in the body and converging to emit echo-like sound. Sound is neither inside nor outside, with no fixed reciter or recited text. Investigate each of the four phases. In relation to objects, no recipient arises; in relation to conditions, no agent arises. Afflictions do not interrupt the work of recitation, and thought after thought flows into the ocean of great nirvāṇa. Only this is vigor〔云云〕.

Next traverse the meditations. The fundamental meditations, nine perceptions, eight liberations, and the rest, when only objects of concentration, are meditation and not yet perfection. Contemplate the four phases of entering concentration: even a fixed mind cannot be seen, so where could a separate concentration be? One thereby penetrates the true mark of meditation and embraces every Dharma through meditation. After explaining the eight perceptions in its fifth fascicle, the Dazhidu Lun proceeds to explain the ten powers, four fearlessnesses, and all dharmas. Some commentators fail to understand its profound intent and suppose the treatise’s order to be mistaken. In fact, its author discloses the eight perceptions as marks of the Great Vehicle and therefore explains all dharmas extensively〔云云〕.

Next traverse wisdom. The treatise explains prajñā in eight ways. Here, take worldly wisdom provisionally and contemplate the six receptions and six actions, investigating worldly wisdom through the four phases until it ultimately cannot be obtained. Contemplate every other wholesome Dharma in the same way.

Question: If one Dharma already embraces all dharmas, would contemplation alone not suffice? Why is calming also needed? If one perfection already embraces all, why are the other five necessary?

Answer: The six perfections complete one another in turn, like entering battle in armor, where protection cannot fail to be comprehensive〔云云〕. Contemplation resembles a lamp and calming a sealed room without drafts; washing clothes, cutting grass, and similar tasks each require their appropriate supports〔云云〕. From one side, prajñā is the Dharma realm and universally embraces everything, so the other dharmas may seem unnecessary. Yet every other Dharma is also the Dharma realm and also embraces everything, so prajñā could equally seem unnecessary. Ultimately, prajñā is the dharmas and the dharmas are prajñā, neither two nor different. Thus prajñā cannot be omitted, the other five perfections cannot be discarded, and calming and contemplation must assist one another〔云云〕.

〔科§01b-21〕 Cultivating Contemplation while Traversing Unwholesome Dharmas

The third gate uses following one’s own intention to traverse unwholesome matters. Wholesome and unwholesome are not fixed names at every level. The six coverings are commonly called unwholesome, and the phenomenal six perfections that counteract them wholesome. Yet when pleasant human or divine results end, one still falls into the three unwholesome paths. From the standpoint of escape, they again become unwholesome, because neither the coverings nor phenomenal perfections genuinely shake or transcend birth and death. The Two Vehicles escape suffering and are relatively called wholesome, but they liberate only themselves and lack the marks of good people of the Great Vehicle. The treatise even rebukes their lack of great compassion by preferring the mind of a foul, leprous jackal to the intention of a śrāvaka or pratyekabuddha. From this level, both birth and death and the Two Vehicles’ nirvāṇa retain unexhausted unwholesomeness.

Bodhisattvas of the six perfections possess compassion and benefit sentient beings, and so may be called wholesome. Yet if the principle they see remains partial, it resembles fine food served in a poisoned vessel, killing whoever eats; it becomes unwholesome again. The three vehicles’ common elimination of delusion is better, but without seeing a distinct principle beyond the two extremes, they remain within those extremes and have not removed ignorance; their goodness is not ultimate. Although the Separate Teaching sees a distinct principle, it still carries skillful means and does not fully correspond with principle. The Mahāparinirvāṇa Sūtra says that before the perfect view all are still called people of wrong views, and wrong views are certainly unwholesome. Only the perfect Dharma is ultimately called wholesome. What accords with the true mark is called the path, and what turns away is called the non-path. If one penetrates the absence of fixed unwholesome nature in all evils and sees each as the true mark in its identity, one can proceed through the non-path and penetrate the Buddha path. Conversely, if attachment arises toward the Buddha path and its ambrosia cannot be digested, even the path becomes the non-path. In this sense, the meanings of wholesome and unwholesome extend through every level.

Here, provisionally distinguish them phenomenally: phenomenal perfections are wholesome and the six coverings unwholesome. Contemplation of the wholesome has been explained; now contemplation within the unwholesome is clarified. Contemplating the wholesome does not end the six coverings forever. Afflictions are vast and may arise at any time; contemplating others, one sees immeasurable unwholesome conduct. When cultivating the perception that everything worldly is undesirable, one may see no good person or land, only sentient beings wrapped in many unwholesome coverings. Even if all six are not present, some unwholesome tendency predominates: one person is stingy and greedy, another breaks precepts, another is angry, another indolent, another addicted to alcohol. Ordinary faculties are easily seized by objects; who is wholly faultless? Those who leave the world for monastic life cannot yet perfect every practice. Laypeople experience desire and are not exclusively practitioners, so unwholesomeness is part of daily life. Even arhats retain residual habits, much more ordinary beings.

If ordinary beings indulge the unwholesome coverings, they are crushed, fall downward, and never escape. Contemplative wisdom must therefore be cultivated precisely when an unwholesome thought appears. In the Buddha’s time, householders with spouses and children who handled official and worldly affairs still attained the path through them. Aṅgulimāla turned from killing to kindness; Prince Jeta and Queen Mallikā respectively drank alcohol and kept precepts; Hexumiduo manifested desire and accomplished pure conduct; and Devadatta’s wrong views were used to disclose the correct. If evil had a fixed evil nature and practice of the path within it were wholly impossible, these people could only remain ordinary forever. Precisely because practice is possible amid unwholesome objects, one can still become noble despite the six coverings. Thus an unwholesome object need not sever the path.

Nor does attainment of the path immediately consume every residual habit. A stream-enterer’s desire may even grow stronger, Pilindavatsa still retained a habit of arrogance, and Śāriputra still manifested a habit of anger, without damaging their uncontaminated realization. Like brightness and darkness in space, which cannot eliminate one another, this can disclose the Buddha’s awakening.

If someone has an especially strong habit of desire, burning and impure, coarse counteraction may only intensify it. Instead of continuing to fight it head-on, follow it immediately with contemplation whenever it appears. When fishing, if the fish is strong and the line weak, do not pull violently. Let the hook and bait enter its mouth and follow as it goes near or far, sinks or rises, without letting go; before long it can be gathered in. The unwholesome covering is the fish and calming-and-contemplation the hook and bait. Without fish, the hook has nothing upon which to work. The more and larger the fish, the more closely the hook must follow without abandonment. Before long the covering can be governed by contemplative wisdom. This means illuminating it at the place where it appears; it does not mean creating evil at will.

How is desire contemplated? When it arises, carefully view the four marks of not yet desiring, about to desire, desiring, and after desiring. First ask how about-to-desire arises from not-yet-desiring: does it arise after not-yet-desiring has ceased, while it has not ceased, from both ceasing and not ceasing, or from neither ceasing nor not ceasing?

First, if not-yet-desiring ceases and about-to-desire arises, do arising and ceasing occupy one place or remain separate? If it arises precisely where ceasing occurs, arising and ceasing are opposites and cannot be simultaneous. If it arises apart from ceasing, it has no cause.

Second, if not-yet-desiring has not ceased when about-to-desire arises, ask likewise whether they are identical or separate. If arising occurs within non-ceasing, two arisings stand simultaneously and generate further arisings without end. If it arises apart from non-ceasing, it is likewise causeless.

Third, if it arises from both ceasing and not ceasing, then if it really arises from ceasing there is no need also to say non-ceasing; if it arises from non-ceasing there is no need also to say ceasing. How could an indeterminate cause produce a determinate result? If ceasing and non-ceasing are one in essence, their natures and marks contradict each other; if they are two, they are originally unrelated.

Fourth, if it arises from neither ceasing nor not ceasing, is this doubly negated location existent or nonexistent? If existent, it is not truly a double negation; if nonexistent, how could empty nothingness produce desire?

Since the arising of about-to-desire cannot be found through these four propositions, reverse the propositions and the ceasing of not-yet-desiring likewise cannot be found. Ask of about-to-desire itself whether it arises, does not arise, both arises and does not arise, or neither arises nor does not arise, and investigate as above. Thus contemplate the covering of desire as ultimately empty and quiescent, while simultaneously and clearly illuminating its conditions. This is the hook and bait. If the covering constantly arises, contemplation constantly follows. Ultimately no substantial arising or substantial illumination is seen, while conditional arising and illumination remain distinct. This is the first level〔其一〕.

At the second level, contemplate from which object the covering arises: form or one of the other five; from which action: walking, standing, sitting, lying down, speaking, or silence; and for what matter: breaking precepts, family, deception, jealousy, humanity and deference, wholesome meditation, nirvāṇa, the four virtues of permanence, ease, self, and purity, the six perfections, the three samādhis of emptiness, signlessness, and wishlessness, or Buddha-Dharmas as numerous as the sands of the Ganges? Each condition must be distinguished where it actually arises〔其二〕.

Contemplating in this way, no fixed recipient is present in the object and no fixed agent in the conditions, while object, reception, faculty, and condition are distinctly illuminated. Illusion, emptiness, and Dharma-nature do not obstruct one another. If the unwholesome covering obstructed Dharma-nature, Dharma-nature should be destroyed; if Dharma-nature obstructed the covering, the covering should not arise. Know that the covering does not depart from Dharma-nature: when it arises, it arises without departing from Dharma-nature; when it ceases, it ceases without departing from Dharma-nature.

Scriptures therefore separately say that greed and desire, anger, and delusion can become the path of contemplation and that the three contain all Buddha-Dharmas. Seeking a separate awakening apart from desire would instead place them as far apart as heaven and earth. They also say that a bodhisattva proceeds through the non-path and penetrates the Buddha path; that all sentient beings are themselves the mark of awakening, with no separate awakening to attain, and themselves the mark of nirvāṇa, with no separate extinction to realize; that for people of overweening pride the Buddha calls separation from lust, anger, and delusion liberation, while for those without such pride he calls the nature of lust, anger, and delusion itself liberation; and that all defilement is the lineage of the Tathāgata. As the colors and flavors of mountains and seas are neither two nor different within the true mark, this is the third level, contemplating the inconceivable principle of unwholesome dharmas〔其三〕.

Constant cultivation of contemplative wisdom gradually makes contemplation and the principle of the covering correspond like form and shadow; this is identity in contemplative practice. Making every unwholesome dharma and worldly livelihood accord with real contemplation is identity in resemblance. Entering the copper-wheel stage of the first abode breaks the root ignorance of the covering; when the root falls, branches break, and buddha-nature appears. This is identity in partial realization. When buddhas exhaust the source of every covering, this is ultimate identity. Thus the covering of desire vertically possesses the six identities—principle, name, contemplative practice, resemblance, partial realization, and the ultimate—and horizontally possesses the six perfections and all Buddha-Dharmas〔云云〕.

Contemplate anger in the same way. If a person has much anger, resentment surges continually in the mind and can neither be cut off nor suppressed. Immediately illuminate the angry thought with calming-and-contemplation at the moment it appears. Contemplate the four marks of not yet angry, about to become angry, angry, and after anger, asking where anger arises. Neither arising nor ceasing can be obtained. Then traverse the twelve matters of six receptions and six actions: from whom does anger arise, who is angry, and at whom is it directed? In such contemplation, anger itself, its tracks of coming and going, and its appearance are all empty and quiescent. Contemplate anger as possessing the ten Dharma realms and the four virtues of permanence, ease, self, and purity, as above〔云云〕. This is penetration of the Buddha path within anger as non-path. Contemplate breaking precepts, indolence, distraction, wrong views, delusion, and every other unwholesome matter in the same way.

〔科§01b-22〕 Contemplating the Indeterminate, Neither Wholesome nor Unwholesome

The fourth gate contemplates what is neither wholesome nor unwholesome: the dim and hazy indeterminate. Why contemplate it? Some people are naturally inclined toward neither wholesome nor unwholesome action and seem to lack conditions for leaving the world through following one’s own intention. Such people cannot be abandoned. Thus the treatise says that prajñā and contemplation can be applied even within the indeterminate.

Is the indeterminate ultimately identical with or different from wholesome and unwholesome? If wholly identical, it would not be called indeterminate. If different, ask again: does the indeterminate arise when the determinable mind has ceased, while it has not ceased, while it both has and has not ceased, or while it neither has nor has not ceased? Even the determinable mind cannot be found, much less a fixed identity or difference between determinate and indeterminate. They are not fixed as identical and therefore do not merge; not fixed as different and therefore do not scatter. Because they do not merge, they do not arise; because they do not scatter, they do not cease.

Then examine each of the twelve matters of six receptions and six actions: within which matter does the indeterminate arise, for whom, and who is the indeterminate person? In such contemplation it is equal to space. Also know that one indeterminate dharma can produce the ten Dharma realms and all dharmas. The indeterminate does not depart from Dharma-nature. Dharma-nature’s constant quiescence is calming; quiescent yet constantly illuminating is contemplation. In this way one penetrates the Buddha path within the indeterminate as non-path. The indeterminate becomes the Dharma realm, horizontally embracing every Dharma and vertically embracing the six identities, complete in height and breadth as in the preceding model.

The three kinds of calming-and-contemplation are also embraced here. Explaining following one’s own intention only through the final class of wholesome practices expresses the gradual; explaining it through wholesome and unwholesome together expresses the perfect and sudden; and explaining it through wholesome practices that alternate, interpenetrate, and overlap before and after expresses the indeterminate〔云云〕.

〔科§01b-23〕 The Four Practices Differ in Method but Share the Same Contemplation of Principle

The four kinds of samādhi have distinct methods but the same contemplation of principle. Because the first three have many procedures, they often activate Dharma gates that assist the path and may also stir obstructive events. Following one’s own intention has few fixed procedures and therefore produces fewer such events. If only the method is understood, the assisting events that arise cannot be integrated. If contemplation of principle is understood, every event can be penetrated. Conversely, without the intent of contemplation of principle, the phenomenal aids to the path cannot be established; once that intent is attained, phenomenal samādhi is naturally accomplished.

Those who practice only through fixed forms apply the mind when entering a practice site but cannot apply it after leaving. Following one’s own intention has no gap between inside and outside. Fixed methods are chiefly restricted to the first three kinds, but contemplation of principle extends through all four〔云云〕.

Question: Each of the first three samādhis includes encouragement to cultivate. Why is this one not separately encouraged?

Answer: The non-path of the six coverings can become the path of liberation within correct contemplation. People of dull faculties and heavy obstruction might hear this and immediately sink into misunderstanding. Strongly encouraging them to practice would carry them still farther from the purport. The text therefore does not explicitly encourage it and instead turns at once to a long warning against abuse.

〔科§01b-24〕 A Stern Warning against Abusing False Emptiness

North of the Huai River there was once a school that claimed to cultivate Great Vehicle emptiness but resembled someone grasping a snake without knowing the method. It must now be explained. Its founding teacher contemplated wholesome dharmas for a long time without penetrating them, then let the mind turn freely toward contemplating evil. He attained a little concentration and a shallow understanding of emptiness. Knowing neither sentient beings’ faculties nor the Buddha’s intent, he taught this method indiscriminately. After a long time, one or two people happened to gain a small benefit, like a worm accidentally boring the shape of a written graph into wood. This was treated as real evidence, while every other teaching was called false.

The school mocked those who kept precepts and cultivated goodness, saying wholesome conduct was not the path, and specifically instructed people to commit every evil. People blind to right and wrong, with dull spiritual faculties and heavy afflictions, heard a teaching that accorded with their desires, believed and followed it, abandoned prohibitions, committed every evil, and piled offenses like a mountain. Ordinary people therefore treated Buddha-Dharma as straw, and rulers and ministers used it to eradicate Buddhism. The poison penetrated deeply and had not changed by the author’s time.

The treatise also cites a historical simile of ritual collapse and disorder at the end of the Zhou, then mentions the gifted Ruan Ji wearing loose hair and an unfastened sash, which later descendants of nobles competed to imitate. People insulted one another as slaves, dogs, and horses and called this penetrating naturalness, while cautious people of integrity were called rustics. This became a sign of the Sima house’s decline. Emperor Wu of Northern Zhou’s destruction of Buddhism was likewise traced to the evil karma of Wei Yuansong. Such figures are monsters within Buddha-Dharma and monsters of their age. What do they have to do with genuine following of one’s own intention?

These people have no wisdom or understanding. They trust only their own teacher, revere predecessors, and decide that this is the path. Following desire is easy, so they indulge themselves and never correct the delusion. It is like the beautiful Xishi, whose illness of the heart caused her to frown and groan, making every gesture more beautiful; an ugly neighbor imitated the frown and only became more repellent. Poor people who saw her fled, rich people shut their gates and hid, cave dwellers hid more deeply, and birds flew high. Deviant practitioners imitating a noble one’s skillful means resemble the ugly woman imitating the frown, or a mad dog chasing thunder. They create the karma of hell and are truly pitiable. Unable to stop their appetite for desire, they also resemble flies trapped in spit. Such, in outline, are the faults of abusive practice.

The teacher’s error lies in not knowing faculties or understanding the Buddha’s intent. The Buddha said that greed and desire can become the path because he saw particular sentient beings of scant merit and inferior faculties who could never cultivate the path in a wholesome object. If left to revolve in offense, they would never escape; therefore he instructed them to cultivate calming-and-contemplation precisely where desire was active. This was a teaching of last resort. It resembles parents whose sick child responds to no other medicine and must be given yellow-dragon decoction, even having the teeth pried open so it can be poured in; after taking it, the child recovers. The Buddha likewise teaches in exact accordance with that capacity. A swift horse sees only the whip’s shadow and immediately enters the correct road. This is the Buddha’s intent in saying desire can become the path.

If a sentient being is not suited to cultivating calming-and-contemplation within an unwholesome object, the Buddha teaches that wholesome dharmas are the path. The Buddha teaches both sides. Why does the deviant teacher denounce the wholesome and insist only on evil? If he considers himself right, he elevates himself above the Buddha and openly contradicts the Buddha’s teaching in the Buddha’s presence.

At other times, an age may be disordered and people bound by royal service, unable freely to cultivate goodness. Only then does the Buddha instruct them to cultivate calming-and-contemplation within unavoidable unwholesome objects. When there is neither calamity nor constraint, why use poisonous milk-medicine to harm others’ wisdom-life? The cattle tender in the Āgama knew the good ford and brought the herd safely across. Only if the good ford became dangerous and the need was desperate would he use the bad ford. It has so many dangers that scarcely one cow in a hundred survives. When nothing is wrong and a good ford is available, drive the cattle along the wholesome path. Why insist on the evil one and drown oneself with others? Destroying Buddha-Dharma, diminishing its radiance, and harming sentient beings—the fault of the bad spiritual friend lies in not understanding the Buddha’s intent.

Again, both level and dangerous roads may arrive; why abandon the easy for the difficult? Wholesome and unwholesome objects may both open the path, but faculties must be examined before entering an unwholesome covering. If the deviant teacher can truly penetrate through the non-path, why can he not walk through water and fire or pass through a mountain wall? If he cannot penetrate even a worldly dangerous road, how much less create evil and enter the correct path. He cannot necessarily know even when one person delights in wholesome or unwholesome practice, much less immeasurable sentient beings. How could he teach all through desire indiscriminately?

Even the śrāvaka in the Vimalakīrtinirdeśa rebuked himself for failing to contemplate faculties and teaching when he should not. Failure to contemplate faculties causes error even in the Two Vehicles; how much more for someone blind, sightless, and governed only by his own teacher-mind. This contradicts scripture, capacity, and principle, and is delusion at its extreme. Someone who teaches in this way without knowing appropriate capacity is a corpse in the ocean of precepts. Discipline requires expelling him so that a poisonous tree does not remain in the pure garden〔云云〕.

Examine his evil conduct further and it is both partial and deviant. If he says desire is the path, he violates only women but will not say anger is also the path. He may harm men and delight only in smooth touch while fearing the bitter touch of a beating; there he says there is no path. Practicing one but not another, finding the path in one place and not another, he is dark as lacquer and his practice partially defiled. He resembles a corpse polluting a beautiful garden〔云云〕. If questioned in the same way about non-paths such as water, fire, blades, and clubs, he becomes silent, or answers against his own mind that although others cannot see it, he constantly enters the path. This is shameless speech and also shows no understanding of the six identities.

This long passage is necessary because the first three practices are arduous and their procedures difficult, and so they require encouragement. Following one’s own intention accords with daily life and can easily appear to license entry into evil, so it requires a severe warning. It resembles taking the violent medicine rhubarb: one must prepare a plain rice drink to regulate and prevent excess〔云云〕.

〔科§01b-25〕 If One Contemplation Suffices, Why Are Four Kinds of Samādhi Needed?

Question: Correct contemplation of the Middle Way can concentrate the mind. Would this one practice not suffice? Why list four kinds of samādhi and traverse wholesome and unwholesome dharmas and the twelve matters? The more water is stirred, the muddier it becomes and the dimmer the luminous pearl; the more wind, the greater the waves. How does that assist clarity and quiet?

Answer: This resembles a poor person who obtains a little and is satisfied, no longer seeking what is better. If there were only one method of contemplating mind, what would happen when many different minds arose? This already fails one’s own practice. When used to transform others, sentient beings’ faculties differ from one another. Even one person has immeasurable afflictions, much more many people. A physician gathers every medicine in order to treat every illness. Someone with one illness needs only one medicine but asks why the doctor possesses so many; this question is the same. The illnesses of afflicted mind are boundless, for one person and even more for many.

Even for one person, all four may need to be taught. If the person wishes to hear the four kinds of samādhi and delights upon hearing them, teach all four: this is the worldly siddhānta. If hearing and practicing all four in sequence produces wholesome dharmas, teach all four: this is the individually adapted siddhānta. The person may need to counteract evil in constantly sitting, constantly walking, half walking and half sitting, or following one’s own intention: this is the counteractive siddhānta. The person may require all four dharmas to break open and enter: this is the ultimate-meaning siddhānta. If all four must be taught even to one person, how could they be unnecessary?

For many people, one delights in constantly sitting and not the other three; another wants constantly walking and not the other three. Responding universally to their different delights is the worldly siddhānta. The other three—the individually adapted, counteractive, and ultimate-meaning siddhāntas—are likewise established according to different faculties.

Even within one samādhi all four siddhāntas are present. If one delights in walking, walk; if in sitting, sit. Walk when wholesome roots unfold and entry into Dharma gates occurs; sit when the mind-ground is cool, joyful, and stable. This is suitability and the production of goodness. If sitting brings torpor, rise and walk; if walking brings distraction and fatigue, stop and sit. This is counteraction. If walking suddenly becomes empty and quiescent, continue walking; if sitting becomes clear and sharp, continue sitting. This is entry. Each of the other three samādhis likewise possesses the meaning of all four siddhāntas〔云云〕.

〔科§01b-26〕 Four Alternatives of Sharp and Dull Faculties, with and without Obstruction

Question: Wholesome dharmas support correct principle, so calming-and-contemplation can be cultivated within them. Unwholesome dharmas oppose correct principle. How can it be cultivated there?

Answer: The Dazhidu Lun distinguishes four classes by faculties and obstructions: first, sharp faculties without obstruction; second, sharp faculties with obstruction; third, dull faculties without obstruction; and fourth, dull faculties with obstruction.

The first is the highest class, represented by Śāriputra and others in the Buddha’s time. A practitioner cultivates calming-and-contemplation within wholesome dharmas. Diligently cultivating the wholesome creates absence of obstruction in the future; constantly cultivating calming-and-contemplation creates sharp future faculties. If the two past causes of unobstructed and sharp faculties are already present, a little cultivation in this life brings correspondence and movement from identity in contemplative practice into resemblance and real realization. Failure to enter in this life means those two causes were not previously complete. Cultivating through the wholesome now prepares rapid entry in the future.

The second class has sharp faculties for attaining the path but has accumulated grave karmic obstructions in the past. King Ajātaśatru and Aṅgulimāla in the Buddha’s time are examples. Their heinous offenses were heavy obstructions that should have led to hell, yet seeing the Buddha and hearing the Dharma made them suddenly noble. Because their faculties were sharp, obstruction could not block the path. This is the meaning of practitioners today cultivating calming-and-contemplation when unwholesome dharmas appear: creating evil produces future obstruction, while cultivating contemplation produces sharp faculties in a later life. Encountering a good spiritual friend whose goad turns them to the correct road, they can still attain the path. How could contemplation be refused merely because evil contradicts principle?

The third class has dull faculties without obstruction, represented by Cūḍapanthaka in the Buddha’s time. His body, speech, and mind had no faults, but his faculties were extremely slow. Even in ninety days he struggled to memorize one Kumāra verse: the wise commit no evil with body, speech, or mind, constantly keep right mindfulness present, neither cling greedily to desires nor undertake useless worldly ascetic practice. Some people today keep precepts and practice goodness but do not study calming-and-contemplation. Although they will have no future obstruction, awakening to the path will remain very difficult.

The fourth class includes everyone who both creates evil and does not cultivate calming-and-contemplation. Because they do not cultivate it, they cannot attain the path. Their faculties are dull, so even a thousand explanations leave them wooden and uncomprehending. They also commit many offenses, producing countless obstructions. Like a leper whose body is numb and feels nothing even when pierced to the bone, they wrap themselves in many kinds of bad karma.

〔科§01b-27〕 Urgency and Laxity in Vehicle and Precepts, and the Chapter’s Conclusion

Thus, although the wholesome supports principle, attaining the path still requires calming-and-contemplation. Although the unwholesome opposes principle, sharp faculties joined with cultivated contemplation may still break obstruction. The path alone is most honored. How could committing evil become a reason to abandon calming-and-contemplation? The Mahāparinirvāṇa Sūtra says that laxity in keeping precepts is not yet the most fundamental laxity; laxity in cultivating the vehicle of contemplative wisdom is what is truly called lax. The four alternatives—urgency in both vehicle and precepts, urgency in the vehicle with laxity in precepts, laxity in the vehicle with urgency in precepts, and laxity in both—must be fully explained and correlated with the preceding four alternatives of faculties and obstruction〔云云〕.

The treatise also cites the statement that one would rather be Devadatta than Udraka Rāmaputra, taking its meaning to be that the contemplative vehicle matters deeply and contaminated concentration must not be treated as ultimate. From the very beginning, practitioners should diligently cultivate hearing, reflection, and actual practice without ever stopping, like the drunken brahman whose head was shaved or the actress who donned a kāṣāya〔云云〕.

The third summary teaches calming-and-contemplation in order to clarify the pure great fruition brought forth by a bodhisattva. Practice that opposes the Middle Way brings forth fruition at the two extremes; practice that accords with the Middle Way brings forth excellent and wondrous fruition. Even before one has left fragmentary birth and death, the anticipatory result obtained already differs from that of the seven preparatory means—how much more the true fruition. The Fragrant City has seven walls, and its bridges and fords are like a painting: this is the appearance of such fruition. This meaning should be extensively distinguished later in the eighth Broad Chapter.

Someone asks: The Sequential Dharma Gate of Dhyāna explains cultivation and realization. Are they identical with or different from the fruition discussed here?

The answer: cultivation is called “habituated practice,” and realization “arising attainment.” Cultivation may also be called “habituated cause,” and realization “habituated result.” All of these can be attained in this life. What is discussed here is realm-retribution, received only across a future life, so the two differ. The Two Vehicles have only habituated result and do not have this fruition; the Great Vehicle possesses both habituated result and fruition〔云云〕.

Fourth, this calming-and-contemplation is taught in order to interconnect the scriptures and treatises and tear apart the great net knotted by doubt.

If someone can skillfully use calming-and-contemplation to contemplate their own mind, inner wisdom becomes clear and they can penetrate the gradual, sudden, and other teachings. It is like breaking open a mote of dust and bringing forth the great trichiliocosm scripture scroll within it. Buddha-Dharmas as numerous as the sands of the Ganges can be clearly understood within a single mind.

If one further wishes to benefit sentient beings outwardly and establish teachings according to their faculties, teach each a Dharma appropriate to what that person can receive. Through to becoming a buddha and transforming beings, one may teach sudden and gradual Dharmas as a Dharma king; manifest as a bodhisattva, śrāvaka, deva, māra, human, or ghost; or manifest the many images of the ten Dharma realms and respond before the Buddha to initiate teaching.

At times, when questioned by the Buddha, one may answer broadly with the sudden and gradual. At other times, in order to prompt the Dharma capacity, one may pose a question to the Buddha; the Buddha then answers and turns the sudden and gradual Dharma wheel. This level of meaning should be extensively explained in the ninth Broad Chapter and has also been briefly indicated in Embracing the Dharmas.

Why Explain the Place of Return?

Fifth is Returning to the Great Abode. Because all dharmas are ultimately empty, this passage of calming-and-contemplation is taught.

A person’s mind resembles a hand smeared with glue: as soon as it touches something, it easily sticks. It also resembles talking in a dream: delusive grasping is deep, and waking is difficult. Some people seal themselves within wording, take the one part they have grasped as the whole meaning, and believe that they alone are right. People compete to seize rubble, yet each takes it for a beryl jewel. If even matters close at hand and words plainly disclosed cannot be recognized, how could one avoid confusion about distant principle and the hidden meaning of the teaching? For this very reason, the destination toward which the text’s purport finally tends must be explained.

Two Directions of Purport and Return

“Purport and return” means the place toward which the purport of the teaching text tends. It is like water flowing toward the ocean or flame rising toward space. If one can recognize the hidden meaning of the teaching and penetrate distant principle, one will not be detained and obstructed by nearby wording and explicit statements.

It is also like a wise minister who can understand the king’s secret speech on different occasions. Whenever the minister hears the king give an order, he knows what is truly intended. Penetrating the teaching’s meaning in this way enables one to reach the ground of omniscience.

One who obtains this purport can understand purport and return. The first division is this: “purport” means that one personally tends toward the three virtues, while “return” means guiding others to enter the three virtues together; they are therefore jointly called purport and return. The second division reverses the terms and speaks from the action: personally entering the three virtues is called “return,” while causing others to enter the three virtues is called “purport”; this too is called purport and return. Both explanations preserve one’s own practice and transforming others. Only when read together are both directions complete.

General Aspect: Buddhas and Sentient Beings Return Together to the Three Virtues

Purport and return will now be explained through their general and distinct aspects.

The buddhas appear in the world for the causes and conditions of one great work. They manifest many forms so that sentient beings may see the Dharma body together. After sentient beings see the Dharma body, buddhas and sentient beings all return to the Dharma body.

The buddhas also teach many Dharmas so that sentient beings may ultimately accomplish the Tathāgata’s omniscience of all aspects. Once omniscience of all aspects is complete, buddhas and sentient beings all return to prajñā.

The buddhas further manifest many skillful means, supernormal powers, and transformations, releasing sentient beings from every bond. They do not allow anyone alone to attain extinction but cause sentient beings all to attain extinction through the Tathāgata’s extinction. After extinction, buddhas and sentient beings all return to liberation. The Great Scripture says that the Buddha will place his children within the secret treasury and that before long he too will dwell within it. This is the general aspect of purport and return.

Distinct Aspect: Body, Wisdom, and Liberation Each Open into Three

The distinct aspect of purport and return first presents three kinds of body: first, form body; second, Dharma-gate body; and third, true-mark body. When their place of return is discussed after the conditions of transformation are complete, form body returns to liberation, Dharma-gate body returns to prajñā, and true-mark body returns to Dharma body.

Prajñā is likewise presented in three kinds: first, wisdom of the varieties of the path; second, omniscience; and third, omniscience of all aspects. When their place of return is discussed after transformation is complete, wisdom of the varieties of the path returns to liberation, omniscience returns to prajñā, and omniscience of all aspects returns to Dharma body.

Liberation also has three kinds: first, release from the bond of non-knowing; second, release from the bond of grasping marks; and third, release from the bond of ignorance. When transformation has ceased and return to the real is discussed, release from the bond of non-knowing returns to liberation, release from the bond of grasping marks returns to prajñā, and release from the bond of ignorance returns to Dharma body.

Thus, although the distinct aspect of purport and return opens body, prajñā, and liberation into three items each, all finally return together to the secret treasury of the three virtues—Dharma body, prajñā, and liberation.

The Three Virtues Are Not Three Things, Yet Cannot Be Erased into One

Going a step further, the three virtues cannot be fixedly grasped as three things, nor can they be erased into an undifferentiated one. Their meaning is inconceivable.

If one considers Dharma body to be only a fixed, unchanging Dharma body, then it is not the true Dharma body. One should know that Dharma body can be called body, can also be called non-body, and can further be called neither body nor non-body.

Dharma body abides in the Śūraṅgama samādhi and can manifest in many ways, making many colored bodily images; it is therefore called body. When the work of transformation is complete, it returns to liberation. Wisdom illuminates and comprehends the many forms and non-forms; it is therefore called non-body. When the work of transformation is complete, it returns to prajñā. True-mark body is neither a body of colored images nor a Dharma-gate body; it is therefore called neither body nor non-body. When the work of transformation is complete, it returns to Dharma body.

Penetrating that these three bodies have no fixed mark of sameness or difference is called return. Teaching others that these three bodies have no fixed mark of sameness or difference is called purport. One’s own practice and transforming others both enter the secret treasury; this is why it is called purport and return.

If one considers prajñā to be only a fixed prajñā, then it is not true prajñā. One should know that prajñā can be called knowing, can also be called non-knowing, and can further be called neither knowing nor non-knowing.

The prajñā of wisdom of the varieties of the path knows conventional dharmas throughout and is therefore called knowing. When the work of transformation is complete, it returns to liberation. The prajñā of omniscience knows the ultimate truth throughout and is therefore called non-knowing; here non-knowing does not mean ignorance. When the work of transformation is complete, it returns to prajñā. The prajñā of omniscience of all aspects knows the Middle throughout and is therefore called neither knowing nor non-knowing. When the work of transformation is complete, it returns to Dharma body.

Penetrating that the three kinds of prajñā have no fixed mark of sameness or difference is called return. Teaching others that the three kinds of prajñā have no fixed mark of sameness or difference is called purport. One’s own practice and transforming others both enter the secret treasury; this is why it is called purport and return.

If one considers liberation to be only a fixed liberation, then it is not true liberation. One should know that liberation can be called release, can also be called non-release, and can further be called neither release nor non-release.

Liberation through purity of skillful means can discipline sentient beings without being stained by their objects and is therefore called release. When the work of transformation is complete, it returns to liberation. Liberation through perfect purity does not see a fixed sentient being and does not grasp the mark of liberation; it is therefore called non-release. When the work of transformation is complete, it returns to prajñā. Liberation through purity of nature is neither a release that can be grasped nor an absence of liberation; it is therefore called neither release nor non-release. When the work of transformation is complete, it returns to Dharma body.

Whether one penetrates them in one’s own practice or teaches them to others, these three kinds of liberation have no fixed mark of sameness or difference. All enter the secret treasury together; this is why it is called purport and return.

Why the Three Virtues Are Neither New nor Old, Yet Can Be Called New and Old

From another perspective, the three virtues are not newly acquired and are not something old that existed beforehand, yet according to the conditions of practice they can be called new and old.

Ignorance obstructs Dharma body, grasping marks obstructs prajñā, and non-knowing obstructs liberation. These are called the three obstructions obstructing the three virtues. The three obstructions are already present before practitioners disclose the three virtues and are therefore called old. The three virtues remove the three obstructions and only now begin to become manifest; they are therefore called new.

Yet the three obstructions do not depart from the three virtues, and the three virtues do not depart from the three obstructions. Because the three obstructions do not depart from the three virtues, the obstructions cannot fixedly be called old. Because the three virtues do not depart from the three obstructions, the virtues cannot fixedly be called new.

Precisely because they are not new yet can be called new according to their disclosure, there are three virtues attained at the first arousal of the mind and three virtues attained all the way through the ultimate. Precisely because they are not old yet can be called old according to what is treated, there are three obstructions treated at the first arousal of the mind and three obstructions treated all the way through the ultimate. New yet not fixedly new, old yet not fixedly old—this discloses the three virtues intrinsically possessed in principle.

If one generally penetrates for oneself that the three virtues are neither new nor old yet can be called new and old according to phenomena, and knows that the three have no fixed mark of sameness or difference, and if one can explain this to others as well, this is purporting and returning to the secret treasury.

To distinguish them further: ignorance comes first and is called old; Dharma body is luminosity, which can remove ignorance, and is called new. Ignorance does not depart from luminosity, and luminosity does not depart from ignorance. Therefore ignorance cannot fixedly be called old, and luminosity cannot fixedly be called new.

Grasping marks comes first and is called old; signlessness removes grasping marks, and signlessness is called new. Yet marks do not depart from signlessness, and signlessness does not depart from marks. Where could there be anything fixedly new or old?

Non-knowing comes first and is called old; knowing can remove non-knowing, and knowing is called new. Yet non-knowing does not depart from knowing, and knowing does not depart from non-knowing. Where could there be anything fixedly new or old?

If one can penetrate that the new and old in their general and distinct aspects have no fixed mark of sameness or difference, and can teach this to others, this is called purport and return and is entry into the secret treasury. The same can be understood when explained through vertical sequence, horizontal mutual inclusion, opening, gathering, beginning, and ultimate.

Where Do All Names Finally Return?

The same applies when the two graphs “purport” and “return” themselves are used to explain the teaching. One may speak of purport, non-purport, and neither purport nor non-purport; one may also speak of return, non-return, and neither return nor non-return. Every level must enter the secret treasury and can be understood according to the examples above.

“Purport” is spoken from one’s own practice, “non-purport” from transforming others, and “neither purport nor non-purport” from the absence of any fixed self or other. Purport and return to the three virtues are quiescent in this way—what fixed name could still be declared or indicated? There is truly no knowing what name to use; names can only be provisionally established in accord with transformation.

From the perspective of Dharma body, one may provisionally speak of the Middle, true mark, Dharma body, neither calming nor contemplation, and so forth. From the perspective of prajñā, one may provisionally speak of omniscience of all aspects, great wisdom of equality, the contemplation of prajñāpāramitā, and so forth. From the perspective of liberation, one may provisionally speak of the Śūraṅgama samādhi, great nirvāṇa, the calming of inconceivable liberation, and so forth.

One should know that every kind of form, every kind of teaching, and every kind of supernormal power enters the secret treasury. Ultimately, what is purport and return? Where does purport and return go? Who is the one who purports and returns? At this point, the path traveled by words is severed, the place traveled by thought ceases, and all is forever quiescent like space. Only this is called purport and return. It will be explained extensively in the tenth Broad Chapter.

Mohe Zhiguan, Fascicle Two [Part Two].

Why Is It Called Calming-and-Contemplation?

The third fascicle of the Mohe Zhiguan was taught by the Great Master Zhizhe of Tiantai in the Sui and recorded by his disciple Guanding.

The second chapter explains the name calming-and-contemplation. Its general outline has already been taught. The question now is: through what meaning is the name “calming-and-contemplation” ultimately established? In brief there are four aspects: first, relative; second, absolute; third, integrating differences; and fourth, communicating with the three virtues.

Relative: Three Meanings of Calming

First is the relative. Calming and contemplation each have three meanings. The three meanings of calming are cessation, staying, and calming spoken in relation to non-calming.

First, cessation. Every evil examination and consideration, delusive thought, and conceptual reflection quiescently ceases. The meaning of the Vimalakīrti is to ask: What is climbing and conditioning? It is climbing and conditioning on the three realms. What is ceasing that climbing and conditioning? It is the mind’s attaining nothing. This meaning is named according to the delusive thoughts that are broken and is therefore called cessation.

Second, staying. The mind that climbs and conditions rests in true principle, binding right mindfulness to what is present, staying without movement. The Benevolent Kings says that entering the prajñā of principle is called abiding. The Great Perfection of Wisdom further says to abide within prajñāpāramitā through the mode of not abiding in any Dharma. This meaning is named according to the wisdom that can bring about staying and is therefore called staying.

Third, calming spoken in relation to non-calming. On the surface this sentence may seem to apply to the preceding two meanings, but its actual meaning is very different. The first two calmings speak generally in terms of wisdom and the severing of delusion: cessation from the side of nirvāṇa in relation to the movement of birth and death, and staying from the side of prajñā in relation to mental activity racing beyond true principle. The third meaning speaks of the relative specifically according to the principle of truth.

Ignorance in its very essence does not depart from Dharma-nature, and Dharma-nature does not depart from ignorance. Ignorance originally cannot fixedly be called either calming or non-calming, yet in order to establish a name it is called non-calming. Dharma-nature originally likewise cannot fixedly be called calming or non-calming, yet it is called calming. Thus Dharma-nature is called calming in relation to the name non-calming assigned to ignorance. It resembles scriptural statements that Dharma-nature is originally neither arising nor ceasing yet is called quiescent extinction, and originally neither defiled nor pure yet is called pure. This is calming spoken in relation to non-calming.

Relative: Three Meanings of Contemplation

Contemplation also has three meanings: penetrating, contemplative comprehension, and contemplation spoken in relation to non-contemplation.

First, penetrating. The function of wisdom is sharp and can pierce through and extinguish afflictions. The Mahāparinirvāṇa Sūtra uses the simile of a sharp mattock digging into the earth, passing through bedrock, sand, and gravel until it reaches vajra. The Lotus further says that when digging into a high plateau, one initially sees only dry earth, but by continuing to apply effort without cease one gradually sees mud. This meaning is named according to the afflictions that are broken and therefore establishes the contemplation of penetrating.

Second, contemplative comprehension. The wisdom of contemplation penetrates true principle and accords with suchness. The Auspicious Response says that one ceases the mind that climbs and conditions and penetrates the source, and is therefore called a śramaṇa. The Dazhidu Lun says that when the pure mind is constantly one, one can see prajñā. This meaning is named according to the wisdom that can contemplate and therefore establishes the contemplation of contemplative comprehension.

Third, contemplation spoken in relation to non-contemplation. On the surface this statement likewise applies to the preceding two meanings, but its intent remains distinct. The first two contemplations may generally speak of penetrating in relation to the dense covering of the afflictions of birth and death, and of contemplative comprehension in relation to delusion and darkness. This is speaking of the relative generally according to wisdom and the severing of delusion. The third meaning explains it specifically according to the principle of truth.

Ignorance in its very essence does not depart from Dharma-nature, and Dharma-nature does not depart from ignorance. Ignorance originally cannot fixedly be called contemplation or non-contemplation, yet it is called non-contemplation. Dharma-nature originally likewise cannot fixedly be called contemplation or non-contemplation, yet it is called contemplation. It resembles scriptural statements that Dharma-nature is originally neither bright nor dark yet is called bright, and that emptiness of the ultimate truth is originally neither wise nor foolish yet is called wisdom. This is contemplation spoken in relation to non-contemplation.

Thus calming and contemplation are each named from three meanings.

Absolute: First Breaking the Four Horizontal Propositions

Second, calming-and-contemplation is explained through the absolute—that is, by breaking the three preceding kinds of calming-and-contemplation, all of which still depend upon something. First the four horizontal propositions are broken; then the four vertical propositions.

Suppose the calming of cessation is said to be named from the afflictions it breaks. Illuminating the object of true principle is primary, while removing affliction is only incidental. Yet if it is now named from the affliction left behind, its name arises from another and falls into the nature of other.

Suppose the calming of staying is said to be named from the wisdom that breaks. Illuminating the object is primary, while removing delusion is only incidental. Yet if a wisdom that can illuminate is now asserted, its name arises from its own wisdom and falls into self-nature.

Suppose calming is established neither through the cessation of delusive thought nor through abiding in true principle, but only through the combination of the conditions wisdom and severing delusion. Its name then arises jointly from self and other and falls into shared nature.

Suppose it is established neither from what is broken nor from that which breaks, but calming is asserted without any cause. It then falls into the nature of no cause.

Nāgārjuna therefore says that dharmas do not arise from themselves, from another, from both self and other, or from no cause; hence all dharmas are non-arising. How could non-arising calming-and-contemplation be named through the four propositions self, other, both, and no cause? A name established from the four propositions arises through dependent causes and conditions and can still be thought and spoken. Because it also arises from the afflictions that bind, it can still be broken and destroyed. Since it remains an arising that originates, ceases, and moves, how could it be called staying? Since it remains an arising of delusion and inversion, how could it be called contemplative comprehension?

Absolute: Next Breaking the Four Vertical Propositions

Next they are broken vertically. If calming-and-contemplation arises from the four propositions, this is the “arising-arising” in which arising gives rise again, not absolute calming-and-contemplation.

If it can cease the delusions of views and thought and stay in the ultimate truth, this merely stands in relation to the preceding level of arising-arising and speaks of the calming-and-contemplation of “arising-non-arising.”

If the mind that contemplates emptiness enters provisional existence, ceases the delusions as numerous as dust and sand, and stays in the principle of conventional truth, this merely stands in relation to the preceding level of arising-non-arising and speaks of the calming-and-contemplation of “non-arising-arising.”

If ignorance is ceased and mind rests in the principle of the Middle, this still discusses calming-and-contemplation by standing in relation to the non-calming of the two extremes, birth and death and nirvāṇa. It is the last level in a succession of dependencies.

All four levels still depend upon something and can be conceptually understood. All give rise to binding afflictions and can therefore be destroyed. They are not yet true calming, so how much less could one speak of a non-calming opposed to them? They are not yet true contemplation, so how much less could one speak of a non-contemplation opposed to them? The reason is that grasping has not yet been completely dismissed, the path of words has not yet been severed, and neither karma born from delusion nor the result brought forth by karma has ended.

Absolute: Retaining Neither What Is Depended Upon nor That Which Ends It

The absolute calming-and-contemplation taught now ends every horizontal and vertical dependence, every conceptual construction, all affliction, karma, and result, and also teaching, contemplation, realization, and the other things grasped as successive dependencies. Because none of them arises, it is called calming; yet even this calming cannot be attained.

The wisdom that contemplates interpenetrates with the object contemplated. Once the object is quiescently extinguished, even the name purity cannot be attained. Where could an independent contemplation remain? If neither calming nor contemplation possesses an attainable essence, how could calming-and-contemplation be asserted in relation to non-calming and non-contemplation; non-calming and non-contemplation asserted in relation to calming-and-contemplation; or neither calming nor non-calming asserted in relation to calming and non-calming?

Therefore know that neither calming nor non-calming can be attained, and neither calming nor non-calming likewise cannot be attained. Once dependence has ended, this is not a conditioned Dharma. It cannot be conceived through the four propositions, so it does not belong to the path of discourse and is not an object of discriminating consciousness. Because there is no name or mark that can be grasped, binding afflictions do not arise. When affliction does not arise, there is no birth and death produced from it and no thing that can be destroyed.

Extinguishing what is depended upon is called “extinguishing the absolute.” Not retaining even that which extinguishes is called “absolutely extinguished.” It is therefore called absolute calming. Because inverted delusive thought is severed, it is called absolute contemplation. It can also be called calming-and-contemplation absolute from the conditioned, through to calming-and-contemplation absolute from birth and death.

The Absolute Can Still Be Taught through the Four Siddhāntas

Absolute calming-and-contemplation cannot itself be fixedly expressed. Yet when the causes and conditions of the four siddhāntas are present, it can be taught for sentient beings. With the causes and conditions of the worldly siddhānta, it is taught by integrating differences. With those of the individually adapted siddhānta, it is taught by communicating with the three virtues. With those of the counteractive siddhānta, it is taught through the relative. With those of the siddhānta of the ultimate truth, it is taught through the absolute. All four modes of teaching can be called calming-and-contemplation.

This name is not within, without, or in between within and without; nor does it naturally and constantly exist. This name does not abide, yet neither can it fixedly be said not to abide. It does not abide in the four horizontal or four vertical propositions and is therefore called non-abiding. Nor does it abide in a realm without horizontal or vertical, and therefore it is again said not to be fixed as non-abiding.

Ultimately this name cannot be attained. It is therefore called absolute calming-and-contemplation, and also inconceivable calming-and-contemplation, non-arising calming-and-contemplation, and calming-and-contemplation of one great work.

This great work is not called great in relation to some small work. Space is not called great space because there is some other small space. Calming-and-contemplation is the same: it is not called calming-and-contemplation because there is some other foolish confusion. It has nothing upon which it depends and is the singular Dharma realm; it is therefore called absolute calming-and-contemplation.

Worldly people use many kinds of language to explain the absolute, yet ultimately cannot truly end dependence. Why? Ordinary feeling and cognition rush through delusive thought, making all kinds of inferences, depictions, and discriminations. Awakening and non-awakening, mind and non-mind, ordinary and sage are made into opposites. The absolute thereby remains relative to the non-absolute, and the inconceivable remains relative to the conceivable. In repeatedly falling into the relative, there is nowhere to establish “absolute.”

If one truly attains the intent and forgets the words, inner fabrication also ceases. Subtly entering in accord with wisdom and no longer discriminating, one no longer insistently speaks of awakening or non-awakening, sage or non-sage, mind or non-mind, conceivable or inconceivable. Every discrimination produced when delusive thought climbs toward principle is called dependence.

When true wisdom develops, it ends these dependencies. Once dependence has ended, the absolute that was established is itself ended again. It resembles the earlier fire burning wood: when the wood is exhausted, the fire naturally goes out as well. This is why it is called absolute. The Vimalakīrti says that dharmas do not depend upon one another and not even a single thought abides. This is precisely its meaning.

Someone asks: If so, the absolute is a sage’s realm. Do beginners have no share in it at all? The answer is that viewed through the six identities, beginners do not lose the principle they intrinsically possess, while a sage’s realm is not usurped by the beginner.

Integrating Differences: Different Names Enter Calming-and-Contemplation

Third is integrating differences. The preceding absolute calming-and-contemplation is also called inconceivable and is also called great. The Mahāparinirvāṇa Sūtra says that great means inconceivable.

Other scriptures and treatises sometimes call it detachment; sometimes non-abiding, non-attachment, unconditioned, quiescent extinction, non-discrimination, meditative concentration, discarding, removing, or relinquishing. All are different names for calming. Since calming is absolute, vast, and inconceivable, the ultimate meaning indicated by detachment and the other names is likewise absolute, vast, and inconceivable.

Elsewhere it is called knowledge and vision, bright discernment, eye and awakening, wisdom, illumination and comprehension, reflecting and penetrating, and so forth. All are different names for contemplation. Since contemplation is absolute, vast, and inconceivable, the ultimate meaning indicated by knowledge and vision and the other names is likewise absolute, vast, and inconceivable.

The reason is that prajñā is originally one Dharma for which the Buddha teaches many names according to sentient beings. Liberation is likewise so and has many names. Space too can be called without possession, unmoving, or unobstructed. One should know that the three virtues—Dharma body, prajñā, and liberation—are only one Dharma, with different names established according to different kinds of sentient beings.

Therefore, do not be frightened when hearing “absolute,” and do not doubt and injure yourself when hearing “integrating differences.”

Calming and contemplation can also be mutually integrated. Calming can be called contemplation and can also be called non-calming. Contemplation can be called calming and can also be called non-contemplation. This agrees with the meaning of the preceding explanation of the name.

Communicating with the Three Virtues: The Two Graphs Calming and Contemplation Communicate Jointly

Fourth is communicating with the three virtues. If the many names in the scriptures can all be integrated as calming-and-contemplation, then names are immeasurable and meanings likewise immeasurable. Why is calming-and-contemplation explained through only three meanings? Because these three meanings are established to correspond to the three virtues. Dharmas are originally immeasurable, so why in turn are the three virtues selected?

The Dazhidu Lun says that from first arousing the mind, a bodhisattva constantly contemplates nirvāṇa and practices the path. The Mahāparinirvāṇa Sūtra further says to place both buddhas and sentient beings within the secret treasury. The secret treasury is nirvāṇa; nirvāṇa is the three virtues; and the three virtues are calming-and-contemplation. Self and other, beginning and end, can all cultivate and enter through this. The three virtues are therefore used to correspond to the three meanings of calming-and-contemplation.

When the two graphs calming and contemplation jointly communicate with the three virtues, calming means severing delusion, which communicates with liberation. Contemplation means wisdom, which communicates with prajñā. Calming and contemplation equally relinquish the two extremes and are called the mark of relinquishing, which communicates with Dharma body.

Calming is also śamatha and contemplation is vipaśyanā; the equality of calming and contemplation is upekṣā. Their joint communication with the three virtues has the same meaning as above.

Someone asks: Calming and contemplation are plainly two Dharmas. How can they communicate with the inconceivable three virtues? The answer is: precisely because what is taught is inconceivable calming-and-contemplation, it can communicate with them.

The Great Perfection of Wisdom explains prajñā through the eighteen emptinesses, while the Dazhidu Lun explains meditative concentration through the 108 samādhis. Although they are explained separately in earlier and later places, how could one say there is no prajñā within concentration or no concentration within prajñā? What was originally nondual is provisionally divided into two; although divided into two, it remains nondual. The nondual is Dharma body, while the two are concentration and wisdom. Dharma body, concentration, and wisdom have never been separate from one another.

The Mahāparinirvāṇa Sūtra therefore says that buddha-nature has five names and may be called Śūraṅgama or prajñā. What is now neither calming nor contemplation can also be called calming and can also be called contemplation. This is inconceivable calming-and-contemplation communicating with the inconceivable three virtues.

Calming and Contemplation Each Communicate with the Three Virtues

Calming and contemplation next each communicate with the three virtues because contemplation is present within calming and calming within contemplation.

The calming of cessation is calming-goodness and belongs to the gate of concentration; it therefore communicates with liberation. The calming of staying is practice-goodness and belongs to the gate of contemplation; it therefore communicates with prajñā. Calming as non-calming belongs to principle and therefore communicates with Dharma body.

The contemplation of penetrating is calming-goodness and belongs to the gate of concentration; it therefore communicates with liberation. The contemplation of contemplative comprehension is practice-goodness and belongs to the gate of contemplation; it therefore communicates with prajñā. Contemplation as non-contemplation belongs to principle and therefore communicates with Dharma body. Each assignment can be understood from the preceding meanings.

Calming and Contemplation Paired to Communicate Together with the Three Virtues

Calming and contemplation next communicate together with the three virtues. The calming of cessation and contemplation of penetrating are both named from the afflictions left behind and are therefore paired to communicate with liberation. The calming of staying and contemplation of contemplative comprehension are both named from the wisdom that can condition true principle and are therefore paired to communicate with prajñā. Calming as non-calming and contemplation as non-contemplation are both named through Dharma-nature and are therefore paired to communicate with Dharma body.

The Three Virtues Communicate Back to Calming-and-Contemplation

Now the direction is reversed: the three virtues also communicate with calming-and-contemplation. First the three virtues jointly communicate with the two graphs, then each of the three virtues communicates with the two graphs.

When they communicate jointly, liberation communicates with calming, prajñā with contemplation, and Dharma body with neither calming nor contemplation.

When they communicate individually, liberation originally possesses three liberations. Liberation through purity of skillful means communicates with the calming of cessation; liberation through perfect purity communicates with the calming of staying; and liberation through purity of nature communicates with calming as non-calming.

Prajñā likewise possesses three kinds. Prajñā as path wisdom communicates with the contemplation of penetrating; prajñā as wisdom of the varieties of the path communicates with the contemplation of contemplative comprehension; and prajñā as omniscience of all aspects communicates with contemplation as non-contemplation.

Dharma body likewise possesses three kinds. Form body communicates with one kind of calming and one kind of contemplation; Dharma-gate body communicates with one kind of calming and one kind of contemplation; and true-mark body also communicates with one kind of calming and one kind of contemplation. Their respective meanings can be understood through the preceding three sets of relations.

The Three Calmings and Three Contemplations Are All the Secret Treasury

If one believes that the three virtues are absolute, vast, and inconceivable, one should also believe that they communicate mutually with calming-and-contemplation. If one believes that the three Dharmas of nirvāṇa are complete and are called the secret treasury, one should also believe that the three calmings are complete and are called the great quiescent concentration and secret treasury; that the three contemplations are complete and are called great wisdom and secret treasury; and that the three Dharmas of neither calming nor contemplation are complete and are likewise called the secret treasury.

If one believes that the three virtues are neither arrayed vertically nor laid out horizontally, neither combined nor separate, like the three dots of the graph yi and the three eyes on a face, one should also believe that the three calmings and three contemplations are likewise neither vertical nor horizontal, neither combined nor distinct.

To accord with different causes and conditions, the scriptures often present one Dharma partially in order to disclose one aspect of the meaning. The Śūraṅgama Samādhi Sūtra partially presents the calming side, yet calming possesses all Dharmas without diminution and is therefore also called the secret treasury. The Dazhidu Lun and Lotus partially present the contemplation side, yet contemplation likewise possesses all Dharmas without diminution. The Mahāparinirvāṇa Sūtra presents all three Dharmas together, yet no Dharma is thereby increased; it is likewise called the secret treasury.

Calming-and-contemplation is the same: it can be opened out or taught in combination. Opening it out adds nothing, and combining it diminishes nothing. Each single Dharma is the Dharma realm and embraces all Dharmas; all are called the secret treasury. If this is true even when one Dharma is presented partially, how much more so when calming and contemplation are presented together in full?

Just as calming-and-contemplation can communicate with the three virtues in this way, it can likewise communicate with all different names such as detachment and knowledge and vision. It can further communicate with every Dharma gate having three names, such as the three bodhis, three buddha-natures, and Three Jewels. Every threefold Dharma can be understood in the same way.

Why Are the Three Dots Neither Vertical nor Horizontal?

Someone asks: How do names and meanings fall into the vertical and horizontal? And what is it to be neither vertical nor horizontal?

Some Hīnayāna treatise masters say that prajñā’s omniscience of all aspects is already complete, but the bonds of retribution still remain. Liberation is not yet complete, the body must still be sustained by mixed food, and it remains impermanent. Among the three Dharmas, one is superior and two inferior, like fire running across a horizontal river. This is horizontal.

Others say that first there is a body complete with its marks, next one attains the prajñā of omniscience of all aspects, and finally body and wisdom are extinguished so that liberation becomes complete. This has upper and lower, before and after, like stacking the three dots of the water radical vertically. This is vertical.

Still others say that when one enters the concentration of cessation, there is body but no manifest wisdom; when an arhat is born in the formless realm, there is wisdom but no form body; and when one enters nirvāṇa without remainder, only isolated liberation remains. The three are unrelated: arranged simultaneously, they are horizontal; stacked before and after, they are vertical; separated, they become mutually different.

Some Mahāyāna treatise masters say that Dharma body is the primary essence. Whether or not a buddha is present, it intrinsically exists and does not arise only now. Prajñā as the discerning cause and liberation as freedom from bonds will exist only in the future, spanning this and future lives, defiled and pure lands. This reading of the graphs is still vertical.

Others say that the three virtues have no before or after and are originally complete as one essence. Only because meanings are distinguished on the basis of the essence are there three differences. This still makes the essence horizontal and the meanings vertical.

Still others say that essence and meaning are entirely without difference, with only the distinction between concealment and disclosure. Saying that essence and meaning are wholly undifferentiated still cannot escape the horizontal; saying concealment and disclosure differ cannot escape the vertical. How could these explanations accord with the scripture’s meaning?

The present explanation says that all three virtues are inconceivable, so how could they suddenly become vertical? All are inconceivable, so how could they suddenly become horizontal? All are inconceivable, so how could they fixedly be called one? All are inconceivable, so how could they fixedly be called different?

Explained through the treasury of principle, Dharma body constantly abides, wisdom is complete, and severing delusion is fulfilled. All are Buddha-Dharma and none is superior or inferior; hence they are not vertical. The three virtues interpenetrate as the same single Dharma realm. Where could there be another Dharma outside the Dharma realm? Hence they are not horizontal.

Explained through the causes of practice, the three virtues can establish many things and therefore are not fixedly one; they all return to the ultimate truth and therefore are not mutually different.

Explained through the function of the graph, the one itself is three and is therefore not horizontal; the three themselves are one and are therefore not vertical. They are not fixedly three yet can be spoken of as three, and therefore are not one. They are not fixedly one yet can be spoken of as one, and therefore are not different. The three dots of the true graph yi disclose precisely this meaning.

How Does Each of the Three Virtues Possess Permanence, Bliss, Self, and Purity?

Someone asks: What is the relation between the three virtues and the four virtues permanence, bliss, self, and purity?

When the three virtues are explained generally, each possesses permanence, bliss, self, and purity. The Mahāparinirvāṇa Sūtra says that what the buddhas honor as teacher is the Dharma, and because the Dharma constantly abides, the buddhas constantly abide as well. The Dharma is Dharma body, while the Buddha’s wisdom and liberation are prajñā and liberation. Since Dharma body constantly abides, it can be inferred that the other two virtues likewise possess permanence, bliss, self, and purity.

The Mahāparinirvāṇa Sūtra further says that by extinguishing form one obtains constant form; feeling, perception, formations, and consciousness are likewise so. This means that the five aggregates within Dharma body all possess permanence, bliss, self, and purity, and that the virtues prajñā and liberation likewise possess them in full.

According to one distinct assignment, transforming form becomes Dharma body, and Dharma body is assigned permanence and bliss. Transforming consciousness and perception becomes prajñā, and prajñā is assigned purity. Transforming feeling and formations becomes liberation, and liberation is assigned self.

According to another assignment through the four establishments of mindfulness, transforming consciousness becomes permanence, transforming feeling becomes bliss, transforming perception and formations becomes self, and transforming form becomes purity.

Thus there are two general explanations and two distinct assignments. Understood according to the Perfect Teaching, this is the sudden meaning; understood according to the Distinct Teaching, it is the gradual meaning.

The Three Obstructions, Three Paths, and Four Inversions Can Also Be Unfolded to the Utmost

Someone asks: The three obstructions and three paths can both obstruct the three virtues. Since the three obstructions can be opened all the way through the ultimate, can the three paths and four inversions likewise be opened all the way through the ultimate?

The answer is that they can be unfolded according to the same pattern. Karma has three kinds: outflow karma, non-outflow karma, and neither-outflow-nor-non-outflow karma. The three kinds of karma bring forth three kinds of retribution: delimited retribution, expedient retribution, and true retribution. The treatise then says that the three retributions arise from three kinds of affliction: the delusion of grasping marks, delusions as numerous as dust and sand, and the delusion of ignorance.

Next, three paths are opened within each of the three kinds of retribution, and four inversions within each of the three afflictions—grasping marks, dust-and-sand, and ignorance. Explaining the Name thereby does not stop at lexical meaning but communicates the name calming-and-contemplation all the way to the three virtues and every level of sentient beings’ delusion and awakening.

Four Roads Disclose the Essence of Calming-and-Contemplation

The third chapter explains the essence and characteristics of calming-and-contemplation. The work’s Great Purport is already known, and the name calming-and-contemplation has been explained broadly and deeply. Now its profound essential principle must be recognized more fully. The treatise first discloses this essence in summary through four directions: teaching characteristics, eye and wisdom, objects, and gain and loss.

Why are these four divisions needed? Principle must be made clear through teaching, and teachings have many differences, so it is disclosed through teaching characteristics. Entrances into principle differ, so it is disclosed through eye and wisdom. The truths taught can be provisional or real, so it is disclosed through objects. People may accord with or depart from this principle, so it is disclosed through gain and loss. The Commentary on the Lotus uses four unities to disclose the real, while this treatise uses four divisions to disclose the essence; the two may be broadly compared.

First are teaching characteristics. Ordinary beings and sages alike may use calming and contemplation as names for teachings. One cannot follow this common name alone and believe that the distinct essence taught here has been found. Its characteristics must therefore be used to distinguish it.

First Distinguishing Ordinary Beings and the Two Vehicles

The calming of ordinary beings includes using wholesome dharmas to subdue the evils treated, as well as the four dhyānas and four immeasurable minds. Their contemplation includes observation born from wholesome conduct and the six practices of delighting in higher states and rejecting lower ones. These kinds of calming-and-contemplation have not escaped birth and death and bear the characteristic of outflow; they are not the calming-and-contemplation taught here. The treatise therefore cites the simile that apart from Mount Mali, nowhere produces superior sandalwood, and apart from the wisdom of the Three Vehicles, the rest is not true wisdom.

The nine perceptions, ten perceptions, eight liberations, and nine successive concentrations cultivated by the Two Vehicles mostly belong to phenomenal meditative concentration and, in a general statement, have the characteristic of calming. Wisdom that contemplates the active Four Truths has the characteristic of contemplation. Although this calming-and-contemplation can leave birth and death, it is a clumsy method of crossing that extinguishes form and enters emptiness. This emptiness may be called calming and may be called neither calming nor non-calming, but cannot be called contemplation. Why? Because it returns to reducing body to ashes and extinguishing wisdom, it cannot be called contemplation. It merely analyzes dharmas to enter emptiness, bears the characteristic of non-outflow, and is likewise not the calming-and-contemplation taught here.

The Three Successive Calmings

There are three calmings used for skillful crossing: calming that embodies truth, expedient calming that follows conditions, and calming that ceases discrimination of the two extremes.

First is calming that embodies truth. Dharmas arise from causes and conditions, while causes and conditions are originally empty and lack any autonomous entity. Mind ceases and penetrates the source; hence one is called a śramaṇa. Knowing that causes and conditions are only temporary combinations, empty and quiescent in nature like illusions and transformations, is called “embodying.” When climbing delusive thought realizes emptiness, it ceases. Emptiness is true, and this is therefore called calming that embodies truth.

Second is expedient calming that follows conditions. The Three Vehicles together rely upon the path beyond speech, sever afflictions, and enter the true. In terms of the true entered, there is no difference; only afflictions and habituations may be exhausted or unexhausted. After embodying the true, the Two Vehicles need not practice expedient calming further. Bodhisattvas, however, must enter the provisional from emptiness and therefore need to employ skillful means. Knowing that emptiness is not an emptiness in which one becomes stuck is called expedient. Being able to distinguish sentient beings’ illnesses and corresponding medicines is called following conditions. Mind abiding in conventional truth without scattering or movement is called calming. The scriptural statement “in movement and stillness, mind is constantly one” can also verify this meaning.

Third is calming that ceases discrimination of the two extremes. Birth and death move and flow, while nirvāṇa is grasped as a guarantee. Both extremes are one-sided practices and functions that cannot enter the Middle Way. Now one knows that the conventional is not a fixed conventional, and the conventional extreme is therefore quiescent. At the same time, one cannot grasp a non-conventional, and the empty extreme is therefore quiescent. When discrimination of both extremes ceases, this is called calming that ceases the two extremes.

Although these three names for calming do not directly occur as one list in the scriptures and treatises, they are established according to meaning in correspondence with the three contemplations. The Explanatory Treatise says that a bodhisattva follows scriptural teaching and establishes names, and this is called the gift of Dharma. There is therefore no fault in establishing names according to meaning. If the same names are later found in a scripture, this means only that those names accorded with this meaning from afar. Closely examined, the three calmings here seem to have the same names as those in the preceding Explaining the Name, but their characteristics actually differ.

The resemblance is this: the preceding calming of cessation resembles the present calming that embodies truth; the calming of staying resembles expedient calming that follows conditions; and calming as non-calming resembles calming that ceases the two extremes. The difference is that each present calming takes one truth as its characteristic. The preceding three meanings together accomplish each later calming, and every later calming fully possesses the preceding three meanings.

When cultivating calming that embodies truth, penetrating provisional names arising from conditions as empty and without autonomy ceases the moving evil; this is the meaning of cessation. Mind staying in principle is precisely penetrating causes and conditions; this is the meaning of staying. This principle is the true, the true is the source, and the source falls into neither calming nor non-calming; this is the meaning of calming as non-calming. The three meanings together accomplish the characteristic of calming that embodies truth.

When cultivating expedient calming, illuminating provisional dharmas with mastery ceases scattering and non-knowing; this is the meaning of cessation. Mind stays in provisional principle, just as Vimalakīrti entered samādhi, contemplated the faculties and nature of the monks, and distinguished illness from medicine; this is the meaning of staying. Provisional principle itself does not move; this is the meaning of calming as non-calming. The three meanings together accomplish the characteristic of expedient calming that follows conditions.

When cultivating calming that ceases the two extremes, both the marks of birth and death and nirvāṇa cease; this is the meaning of cessation. Prajñā that enters principle is called abiding, and mind conditions the Middle Way; this is the meaning of staying. The principle of true mark is neither calming nor non-calming; this is the meaning of calming as non-calming. The three meanings together accomplish the characteristic of calming that ceases the two extremes. Thus the three calmings here forever differ from those in the preceding chapter and are still not the perfect-and-sudden calming-and-contemplation ultimately adopted by this treatise.

The Three Successive Contemplations

Next are the characteristics of contemplation. There are three contemplations: entering emptiness from the provisional is called the contemplation of the two truths; entering the provisional from emptiness is called the contemplation of equality; and the preceding two contemplations serve as an expedient path that permits entry into the Middle Way, illuminates the ultimate and conventional truths together, becomes quiescently extinguished thought by thought, and naturally flows into the ocean of omniscience—this is called contemplation of the Middle and ultimate truth. The names of these three contemplations come from the Yingluo Jing.

Why is the first called contemplation of the two truths? Contemplating the provisional is that which expresses entry into emptiness, while emptiness is realized through what expresses it. Because contemplator and object contemplated are spoken of together, it is called contemplation of the two truths. Further, when emptiness is realized, one not only sees emptiness but still recognizes the provisional. It resembles clouds being removed: when the obstruction opens, the sky above and earth below become clear together. The true and provisional both appear, so it can be called contemplation of the two truths. Since it meets the true through the provisional, how could it not be called contemplation of the two truths?

Explained further through breaking and use, the conventional is what is broken and the true is what is used. Named only from what is broken, it should be called contemplation of conventional truth. Named only from what is used, it should be called contemplation of ultimate truth. Because breaking and use are spoken of together, it is called contemplation of the two truths. This contemplation can again be divided into three: according to teaching it is contemplation of the two truths following sentient understanding; according to practice it is contemplation of the two truths following sentient understanding and wisdom; and according to realization it is contemplation of the two truths following wisdom. Although the work of the initial contemplation has not yet accorded with the true, it can still be discussed as contemplation of the two truths according to teaching and practice.

Someone asks: The first contemplation receives the name two truths because breaking and use are spoken of together. The second contemplation likewise has breaking and use; should it not also be called contemplation of the two truths? The answer is that the preceding contemplation has already received the name two truths. Although the later contemplation likewise has breaking and use, it is called the contemplation of equality from its more excellent meaning.

Another asks: The third contemplation also has breaking and use. Why is another name not established from its more excellent meaning? The answer is that each of the first two contemplations has an obstruction and therefore still requires further breaking and use. The third has no obstruction and is named only from the Middle Way it employs. They cannot be treated identically.

Another asks: The first two contemplations both contemplate the two truths; do they also both enter the two truths? The answer is that the initial contemplation contemplates the provisional in order to break the illness of the provisional and contemplates the true in order to use the true. It therefore contemplates both, but it uses the true and does not use the provisional and thus does not enter both.

Another asks: The true and the Middle can both be called truths. Since the conventional inside and outside the realms is not principle, how can it also be called truth? The answer is that the Bodhisattva Stages teaches two Dharma-natures: phenomenal Dharma-nature because phenomena are differentiated, and real Dharma-nature because its nature is true. These are precisely different names for the two truths. If both phenomenal and real can be called Dharma-nature, conventional and true can of course both be called truths.

Another asks: If so, can both also be called nirvāṇa? The answer is that scriptures speak of a poor person obtaining treasure and of a macaque obtaining wine; the concentration of neither-perception-nor-non-perception can also be called worldly nirvāṇa. This is the intent.

Another asks: If so, can both be called non-outflow? The answer is that treatises speak both of right view of the world and world-transcending right view.

Another asks: If so, can both be called non-arising? The answer is that the scriptural statement that different marks are mutually absent also has precisely this meaning.

Another asks: When entering emptiness from the provisional, must one first break the provisional and only afterward enter emptiness? The answer is that generally there should be four propositions: entering without breaking, entering by breaking, breaking without entering, and neither breaking nor entering. These can be expanded through thirty-six propositions, to be explained later.

Second, entering the provisional from emptiness is called contemplation of equality. If one has entered emptiness and not even an emptiness remains to be grasped, what provisionality could be entered? One should know that this contemplation is for transforming sentient beings. Knowing that the true realized is not a true in which one may abide, one expediently leaves emptiness and enters provisional dharmas. It can distinguish illness and medicine without error and is therefore called entering the provisional. Equality is spoken in relation to the preceding contemplation. The preceding contemplation breaks the illness of the provisional, does not use provisional dharmas, and uses only true Dharma. It breaks one side without breaking the other and is not yet equal. The later contemplation breaks the illness of emptiness and once again uses provisional dharmas. The breaking and use of the two contemplations are equal when compared across their different times and stations, so it is called equal.

The treatise uses opening the eyes as a simile. When a blind person’s eyes first open, they can see empty space and forms. Although seeing forms, they cannot distinguish the roots, stems, branches, and leaves of different flowers, grasses, and trees or know which are medicine and which poison. Entering emptiness from the provisional and seeing according to wisdom is the same: one sees the two truths but cannot employ provisional dharmas. If, after the eyes open, one can see space and form, distinguish types, understand causes and conditions, and recognize and use coarse and subtle, medicine and food, one can benefit others. This directly compares entering the provisional from emptiness. It likewise sees the true and conventional, but chiefly employs provisional dharmas to transform sentient beings. It is therefore called entering the provisional and, in relation to the preceding contemplation, equal.

Third is contemplation of the Middle and ultimate truth. The preceding contemplation empties the provisional—emptiness removes birth and death. The later contemplation empties emptiness—emptiness removes nirvāṇa. Obstructing both extremes is called the contemplation of two emptinesses. Using this as an expedient path, one can enter the Middle Way; hence it is said that thought after thought is quiescently extinguished and flows into the ocean of omniscience. From another side, the initial contemplation uses emptiness and the later contemplation uses the provisional, preserving two skillful means together. Upon entering the Middle Way, both truths can then be illuminated. The scripture says that if mind is in concentration, it can know the marks of worldly dharmas arising and ceasing. The intent of the first two contemplations as two skillful means lies precisely in illuminating both truths upon entry into the Middle Way.

Someone asks: The Great Scripture says that both an excess of concentration and an excess of wisdom prevent one from seeing buddha-nature. What does this mean? The answer is that within the three successive contemplations, the Two Vehicles and bodhisattvas of the Shared Teaching possess one part of the first contemplation, having more concentration and less wisdom, and cannot see buddha-nature. Bodhisattvas of the Distinct Teaching possess one part of the second contemplation, having more wisdom and less concentration, and likewise cannot see buddha-nature. Only when the first two serve as skillful means and one enters the third contemplation is buddha-nature seen.

Another asks: The scripture says that because bodhisattvas of the ten abodes possess the wisdom eye, they see without clarity; it does not say they wholly fail to see. The first contemplation is the station of the wisdom eye and the second that of the Dharma eye. Why say neither eye sees at all? The answer is that eyes in successive stations incline toward concentration or toward wisdom; this is precisely the one-sided error rebuked by the Buddha. The name alone cannot establish that they have seen. When the scripture says the wisdom eye can see, although the name is the same, it actually refers to the ten abodes of the Perfect Teaching. When the three contemplations appear, one enters the principle of the three truths and is then called abiding; the seeing of this station of abiding is called wisdom eye. Hence the Lotus vows to attain the foremost pure wisdom eye like the World-Honored One. This wisdom eye has seen one portion of buddha-nature but not yet clearly, like seeing forms at night or looking at geese in the sky. It is not a name that can belong to the wisdom eye of the Two Vehicles’ one-sided emptiness.

The Lotus further uses digging a well on a high plateau as a simile: first only dry earth appears; continued effort reveals damp earth, then mud, and finally water. The treatise compares dry earth to the first contemplation, damp earth to the second, mud to the third, and water to perfect-and-sudden contemplation. Applied to teachings, the Tripiṭaka Teaching does not express the Middle Way and resembles dry earth; the Shared Teaching resembles damp earth; the Distinct Teaching resembles mud; and the Perfect Teaching expresses the Middle Way and resembles water. How could the wisdom eye of one-sided emptiness see the nature that the Tripiṭaka and Shared Teachings do not express and the first two practices do not reach? There is no principle by which it could already have seen.

The three contemplations here appear to resemble those in Explaining the Name, but their meanings and characteristics differ. The resemblance is that the preceding contemplation of penetrating can contemplate and break the false, like entering emptiness from the provisional; the preceding contemplative comprehension can penetrate principle so principle is harmonized and penetrate phenomena so phenomena are harmonized, like the equal contemplation entering the provisional; and the preceding contemplation as non-contemplation resembles contemplation of the Middle Way.

The difference is that the preceding three meanings together form the characteristic of one truth, while the present three contemplations each form the characteristic of one truth. The preceding three contemplations together accomplish each later contemplation, and every later contemplation possesses all three preceding meanings. When entering emptiness from the provisional, the ability to break the bedrock of the four abiding afflictions has the meaning of penetrating. The emptiness entered is principle, and wisdom can disclose principle; this has the meaning of contemplative comprehension. Empty principle itself is neither contemplation nor non-contemplation; this has the meaning of contemplation as non-contemplation. The three meanings together accomplish the contemplation of entering emptiness.

Entering the provisional from emptiness likewise possesses the three meanings. Recognizing the dharmas of provisional names and breaking the obstruction of non-knowing is penetrating. Illuminating the principle of provisional names and discerning without error is contemplative comprehension. Provisional principle is constantly so and is contemplation as non-contemplation. The three meanings together accomplish provisional contemplation.

Contemplation of the Middle Way also possesses the three meanings. Emptying the two extremes is penetrating. Properly entering the Middle Way is contemplative comprehension. Dharma-nature of the Middle Way itself is contemplation as non-contemplation. The three meanings together accomplish contemplation of the Middle Way.

The preceding explanation presents the characteristics of the three calmings and three contemplations according to Mahāyāna. Meanings divide according to characteristics, clearly ordered and individually distinct. In speaking of the three contemplations there are provisional and real, shallow and deep. In speaking of the three wisdoms there are superior and inferior, before and after. In speaking of the three kinds of persons there are great and small stations. This remains successive division and is not what the treatise ultimately employs.

Perfect and Sudden: One Contains Three, Three Do Not Depart from One

The characteristic of perfect-and-sudden calming-and-contemplation is this: when calming conditions truth, one truth is itself three truths; when truth holds calming, one calming is itself three calmings. It resembles one thought possessing three kinds of marks. Although it is one thought, this does not prevent it from having three marks. Calming and truth are the same: the Dharma calmed is one and three, while the mind that calms is three and one.

When contemplation contemplates the object, one object is itself three objects; when the object gives rise to contemplation, one contemplation is itself three contemplations. It resembles Maheśvara having three eyes on one face. Although there are three eyes, there is still only one face. Contemplation and object are the same: contemplating three is itself one, while arising from one object becomes three contemplations—inconceivable. It is not fixed as provisional or real, does not divide superior and inferior, establishes neither before nor after, falls into neither parallel arrangement nor separation, and judges neither great nor small.

The Mūlamadhyamakakārikā therefore says that dharmas arising through causes and conditions are emptiness itself, provisionality itself, and the Middle itself. The Vajracchedikā Prajñāpāramitā Sūtra further says that a person must have eyes and be illuminated by bright sunlight to see the many forms. If the eye could see by itself, sunlight would not be needed. If there were no forms, even with sun and eyes there would be nothing to see. Eye, sun, and form are neither separated in time nor apart from one another. The treatise compares eye to calming, sun to contemplation, and form to object. The three have no before or after, can be spoken of as three simultaneously, and within the three can again be spoken of as one. Understanding this makes the characteristics of the Perfect Teaching’s calming-and-contemplation intelligible.

The mutual possession of three and one is not all; every preceding name and meaning is present in one mind. Penetrating ignorance and inversion in their very essence as the true of true mark is called calming that embodies truth. True mark pervading everywhere, mind abiding unmoved while following conditions through objects, is called expedient calming that follows conditions. Both extremes—birth and death and nirvāṇa, stillness and scattering—ceasing is called calming that ceases the two extremes. Penetrating every provisional dharma as entirely empty, with emptiness itself true mark, is called contemplation entering emptiness. When this emptiness is penetrated, contemplation interpenetrates with the Middle Way and can also know and see the worldly marks of dharmas arising and ceasing as they really are; this is called contemplation entering the provisional. This empty wisdom itself is the Middle Way without dual difference; this is called contemplation of the Middle Way.

At the moment of embodying truth, the five abiding afflictions resemble bedrock, sand, and gravel and cease in one thought; this is the meaning of cessation. Mind conditions the Middle Way and enters the wisdom of true mark; this is the meaning of staying. The nature of true mark is the meaning of neither calming nor non-calming. In the same thought one can penetrate the five abidings and reach true mark; true mark is neither contemplation nor non-contemplation. All these meanings are within one thought-moment, unmoved from the limit of the true while possessing many differences. The scripture says to skillfully distinguish the marks of dharmas while remaining unmoved in the ultimate truth. Though names are many, it is only the same prajñā taught by the Buddha under many names. Every name is perfect and every meaning perfect. Relative and absolute together disclose that this essence is inconceivable. Because it is inconceivable, it is unobstructed; because unobstructed, it is complete without diminution. This is disclosing the essence of calming-and-contemplation through perfect-and-sudden teaching characteristics.

Eye and Wisdom: Disclosing the Essence through Cause and Result

The second division is eye and wisdom. This essence is originally neither knowing nor seeing, neither cause nor result. Explaining it is already difficult; how much more so indicating it to others. Although it cannot be acquired through fixed knowing and seeing, eye and wisdom can be provisionally used to let people know and see it. Although it is not fixed cause and result, cause and result can be used provisionally to disclose it. Calming-and-contemplation is cause; wisdom and eye are result. Cause is the distant occasion for disclosing the essence, result the near occasion. Because the essence is deep, subtle, and beyond discrimination, eye and wisdom are borrowed to make it intelligible.

First is successive eye and wisdom: the three calmings and three contemplations are causes, while the resulting three eyes and three wisdoms are results. Calming that embodies truth prevents false delusion from arising. Calming gives rise to concentration; concentration gives rise to non-outflow. The wisdom eye opens and sees the ultimate truth, accomplishing the samādhi of ultimate truth. Thus calming accomplishes eye, eye sees the essence, and what is attained is the true essence. Through expedient calming that follows conditions, one interpenetrates with the true and emerges into the provisional, with mind settled in conventional truth. One therefore attains dhāraṇī, distinguishes illness and medicine, opens the Dharma eye brightly, breaks obstruction and penetrates non-knowing, remains constantly in samādhi, and sees the buddhas’ lands without dual marks, accomplishing the samādhi of conventional truth. Calming gives rise to eye, eye attains essence, and what is attained is the conventional essence. Calming that ceases the two extremes makes birth and death, nirvāṇa, emptiness, and existence quiescent together. From this arises concentration on the Middle Way; the Buddha eye opens brightly and illuminates everywhere without remainder, accomplishing the samādhi of the Middle Way. Calming attains eye, eye attains essence, and what is attained is the essence of the Middle Way.

The three contemplations likewise each accomplish one of the three wisdoms. Entering emptiness from the provisional corresponds with empty wisdom, breaks the delusions of views and thought, accomplishes omniscience, and attains the true essence. Entering the provisional from emptiness distinguishes illness, medicine, and many Dharma gates, breaks non-knowing, accomplishes wisdom of the varieties of the path, and attains the conventional essence. Obstructing both extremes serves as the expedient for entering the Middle, breaks ignorance, accomplishes omniscience of all aspects, and attains the essence of the Middle Way. The three calmings and three contemplations therefore together accomplish the three eyes and three wisdoms and each attain three essences. This is the intent of disclosing the essence through eye and wisdom.

Someone asks: Eye is seeing and wisdom is knowing. Do knowing and seeing differ? The answer must distinguish four propositions: knowing but not seeing, seeing but not knowing, both knowing and seeing, neither knowing nor seeing. Ordinary beings have not entered realization and therefore do not see; they have not heard and therefore do not know. People of the Two Vehicles have realized and therefore see; they have also heard and therefore know. Pratyekabuddhas see through self-realization but have not heard from another and therefore do not know. People on the expedient path know through hearing but have not yet entered realization and therefore do not see.

Consider further practitioners who follow faith. Hearing gives rise to wisdom; wisdom gives rise to non-outflow and attains omniscience. Because this wisdom comes from hearing, it is called wisdom knowing. Practitioners who follow Dharma gain concentration through reflection; concentration gives rise to non-outflow and accomplishes the wisdom eye. Because this eye comes from meditation, it is called eye seeing. Knowing and seeing both realize ultimate truth, but because each has a different source, they retain the names knowing and seeing according to their original causes. This distinction is made through the wisdom eye and omniscience; the other two eyes and two wisdoms can be understood in the same way. With eye and wisdom in one mind, no such distinction is made.

Non-Successive: One Eye with Five Functions, Three Wisdoms in One Mind

In the eye and wisdom of non-successive calming-and-contemplation, as taught above, calming is contemplation and contemplation is calming, without dual difference. The near occasions for disclosing the essence are likewise so: eye is wisdom and wisdom is eye. From the function of eye it is called seeing; from the function of wisdom, knowing. Knowing is seeing and seeing is knowing. The Buddha eye possesses the functions of the five eyes, and Buddha wisdom possesses the three wisdoms. The king samādhi embraces all samādhis, and the Śūraṅgama concentration embraces all concentrations. The Great Perfection of Wisdom says that if one wishes to attain path wisdom, wisdom of the varieties of the path, omniscience, and omniscience of all aspects, one should study prajñā.

Someone asks: Since the Explanatory Treatise says the three wisdoms are within one mind, why does it separately say that to attain path wisdom and the others one should study prajñā? The answer is that the three wisdoms truly are within one mind, but in explaining them to people, a successive presentation is given to make them easier to understand.

The Vajracchedikā Prajñāpāramitā Sūtra asks one by one whether the Tathāgata has the flesh eye, through to whether he has the Buddha eye. Although five eyes are listed, they are not actually divided and arrayed; one eye possesses five functions and illuminates five kinds of object. The Buddha eye can illuminate coarse forms, like yet surpassing human vision, and is called the flesh eye. It can illuminate subtle forms, like yet surpassing deva vision, and is called the deva eye. It penetrates coarse and subtle form and emptiness, like the vision of the Two Vehicles, and is called the wisdom eye. It penetrates provisional names without error, like bodhisattva vision, and is called the Dharma eye. It sees true mark in every Dharma and is called the Buddha eye. The Buddha eye perfectly illuminates without remainder, and the scripture therefore says that with the five eyes complete one accomplishes awakening and forever becomes father and mother to the three realms. Calling it simply Buddha eye resembles streams losing their former river names after entering the ocean; it does not mean the other four functions are absent.

Buddha wisdom illuminating emptiness, like the seeing of the Two Vehicles, is called omniscience. Buddha wisdom illuminating the provisional, like bodhisattva seeing, is called wisdom of the varieties of the path. Buddha wisdom illuminating emptiness, provisionality, and the Middle and seeing true mark in all is called omniscience of all aspects. Thus the three wisdoms are attained within one mind. The three eyes accomplished by the three calmings in one mind see the inconceivable three truths. Because this seeing is attained through calming, it receives the name eye. The three wisdoms accomplished by the three contemplations in one mind know the inconceivable three objects. Because this knowing is attained through contemplation, it receives the name wisdom.

Object and truth are only different names given to the same thing from left and right. Seeing and knowing are only different names for eye and wisdom and should not be divided into two affairs. Here object is borrowed to disclose wisdom and make the three contemplations easy to understand; truth is borrowed to explain eye and make the three calmings easy to understand. Although divided into three modes of explanation, it is actually only one inconceivable Dharma. Through eye and wisdom as this one Dharma, one attains the essence of perfect-and-sudden calming-and-contemplation. This explanation is grounded in contemplating mind, not in first reading scriptures and then arranging their sentences into a sequence. Scriptures are cited only to remove suspicion, increase faith, and show that what is taught fortunately accords with the sūtras.

Why Must Objects Still Be Explained?

The third division explains objects. If one already understands how eye and wisdom disclose the essence, there would be no need to wait for a separate explanation of the truth-object disclosed. For those who do not yet understand, however, another division must be opened. Practitioners who follow faith depend mainly upon hearing and enter the perfect and wondrous through discrimination. Practitioners who follow Dharma emphasize deep contemplation and, by reflecting upon this, see the proper object. This division has two parts: why objects are taught and how the objects are separated and combined.

The scripture speaks of opening the Buddha’s knowledge and vision for sentient beings. Without the object of the Middle Way, wisdom would have nothing to know and eye nothing to see; there must therefore be an object seen by the Buddha eye. The scripture further asks who in the world has the true deva eye and can see the buddhas’ lands without dual marks. Without conventional objects, the deva eye should not see buddha lands. The scripture also says that the deva eye opens and the wisdom eye sees the true; there should therefore be an object seen by the wisdom eye.

The principle of the three truths is inconceivable and has no fixed self-nature; in reality it cannot be expressed. When taught through causes and conditions, it does not go beyond three intents: first, teaching according to sentient understanding, or speech according to another’s intent; second, teaching according to sentient understanding and wisdom, or speech according to the intent of self and other; and third, teaching according to wisdom, or speech according to one’s own intent.

According to Sentient Understanding, Understanding and Wisdom, and Wisdom

What is teaching the three truths according to sentient understanding? It resembles a blind person who does not recognize the color of milk and asks another what milk’s color is like. The answer is that it is white like a shell, rice flour, snow, or a crane. Hearing this, the blind person still does not understand the true color of milk but interprets it according to one simile, grasps shell or flour, and gives rise to four kinds of dispute.

Ordinary feeling obscured by delusion is the same. People do not recognize the three truths, so great compassion provisionally distinguishes them: the three truths may be taught through the gate of existence, like the blind person hearing “shell”; through the gate of emptiness, like hearing “rice flour”; through the gate of emptiness and existence, like hearing “snow”; or through the gate of neither emptiness nor existence, like hearing “crane.” Although people hear these teachings, they have not personally realized the principle of truth and cannot see the real marks of permanence, bliss, self, and purity. Yet each grasps emptiness or existence and judges the others right or wrong.

The twenty-three ordinary explanations of the two truths differ in every tradition, each presenting a different view while all cite scriptures and treatises, leaving people unable to know which is correct. If all are said to be correct, principle becomes immeasurable; if all are said to be wrong, each does have scriptural and treatise support. Each therefore grasps itself and rejects others. Though drinking ambrosia, people instead injure life and die young. A scripture even says that before Mañjuśrī and Maitreya awakened, they disputed the two truths and both fell into hell. If ordinary feeling today partially grasps one passage, becomes rigidly attached, and believes itself superior, it may instead oppose the Buddha’s intent. Such people still do not recognize the three truths taught according to sentient understanding.

If one recognizes the intent of following sentient understanding, upon hearing many teachings one knows that the Tathāgata lowers himself and follows sentient beings’ faculties and feelings. Because faculties and feelings are many, the teachings are not limited to one. This is teaching the three truths according to another’s intent.

Teaching the three truths according to sentient understanding and wisdom means speaking of two from the side of understanding and one from the side of wisdom. Looking at only one side, one cannot obtain three within the same subject. Everything seen by ordinary understanding belongs to skillful means. Although the one is itself three, it is gathered as two truths. Everything realized by sage wisdom is real. Although the one is itself three, it is gathered as one Middle and ultimate truth. Setting understanding and wisdom in relation gives the name three truths.

For example, people at the stage resembling realization who reach purity of the six faculties have not yet given rise to true seeing of the Middle Way. Although they contemplate the three truths, in terms of station they have only broken the four abiding and dust-and-sand delusions and realized the expedient path, so what they see is gathered as two truths. Upon entering the first abode, breaking ignorance, seeing buddha-nature, and illuminating the two truths together, one is called wise. This wisdom also possesses the three truths but gathers them into the Middle and ultimate truth. Understanding and wisdom considered together are speech according to the intent of self and other.

Teaching the three truths according to wisdom is spoken from the first abode upward. Not only is the Middle Way beyond ordinary seeing and hearing; the true and conventional are likewise so. The three truths are subtle and are illuminated only by wisdom. They cannot be displayed or conceived, and listeners easily become startled. They are neither within nor without, neither difficult nor easy, neither marks nor non-marks, and not worldly dharmas; they have no fixed appearance. A hundred negations are dismissed and all four propositions disappear. Only buddhas together with buddhas can exhaust them. The path of speech is severed and the place of mental activity extinguished. Ordinary feeling cannot imagine them as one or three. Even the Two Vehicles cannot fathom them, how much less ordinary beings. The true color of milk must be seen when the eyes open; however much is said, a blind person ultimately cannot recognize it. This is teaching the three truths according to wisdom, or speech according to one’s own intent.

The treatise further uses three scriptural presentations of the two truths to establish the three truths. To say that ordinary people can embody and penetrate causes and conditions and give rise to contemplative understanding teaches the conventional according to ordinary feeling; to say that embodying causes and conditions is itself emptiness teaches the true according to ordinary feeling. This is the two truths according to sentient understanding. To say that what an ordinary person’s mind sees is called conventional truth and what a sage’s mind sees is called ultimate truth is the two truths according to sentient understanding and wisdom. To say that ordinary beings move through the world without knowing the marks of the world means they do not know even the conventional, much less the true; neither truth is known by ordinary feeling. This is the two truths according to wisdom. Since the two truths have three presentations, the three truths can be understood in the same way.

If someone doubts this, thinking that the Buddha always relies on the two truths to teach Dharma and that this alone explains three presentations of the two truths, the treatise gives the Middle Way as a parallel. The Buddha constantly delights in the Middle Way. The five events—entering the womb, birth, leaving home, awakening, and nirvāṇa—all occurred at midnight; not a single color or fragrance is other than the Middle Way. Since the Middle Way too is taught through conditions, how could it not have three modes of teaching according to conditions?

Each of the Three Modes Possesses the Four Siddhāntas

Each of the three modes of teaching the truths further possesses the four siddhāntas. First are the four intents within teaching according to sentient understanding.

First, the worldly siddhānta. The principle of truth cannot be spoken. Once spoken, it must be entrusted to language, and language must accord with sentient beings’ understanding; accord gives rise to delight. Some rejoice upon hearing ultimate truth, some conventional truth, and some the Middle Way. This is employing the worldly siddhānta within teaching according to sentient understanding.

Second, the individually adapted siddhānta. Sentient beings’ needs differ: some hear absence and their morality and wisdom grow; some hear existence and their morality and wisdom grow; some hear the Middle and their morality and wisdom grow. Causing goodness to grow according to each person’s needs is the individually adapted siddhānta within teaching according to sentient understanding.

Third, the counteractive siddhānta. The evils practitioners need to break differ. Some hear a Dharma of existence and can break sleepiness, examination, and the like. Some hear a Dharma of absence and can break sleepiness, scattering, and the like. Some hear the Middle Way and can likewise break sleepiness, scattering, and the like. Applying treatment according to illness is the counteractive siddhānta within teaching according to sentient understanding.

Fourth, the siddhānta of the ultimate truth. Sentient beings enter awakening differently: some hear absence and understanding opens; some hear existence and suddenly awaken; some hear the Middle and penetrate. Contemplating mind is likewise so. Some contemplate existence and mind and object appear like cloud-shadows; some contemplate absence and body and mind disappear; some contemplate the Middle and mind-wisdom becomes clear. Circumstances differ. At times the response lies in one and not two, at other times in two and not one. The Buddha therefore sometimes teaches arising dharmas while sentient beings are liberated through non-arising dharmas, and sometimes teaches non-arising dharmas while sentient beings are liberated through arising dharmas. This is the siddhānta of the ultimate truth.

The Lotus says the Buddha knows sentient beings’ many desires, practices, natures, recollections, and thoughts. These correspond to the four intents: many desires to following the world, many natures to giving rise to goodness, many practices to counteraction, and many recollections and thoughts to the ultimate truth.

Why are nature and giving rise to goodness paired, and practice with counteraction that breaks evil? Generally speaking, wholesome nature can be concealed or manifest, and evil practice likewise concealed or manifest. To make the meaning convenient here, goodness is said usually to lie hidden and evil usually to appear. Before a buddha appears in the world, the wholesome roots of the Three Vehicles lie concealed and do not manifest; hence wholesome nature is subtle and hidden. As soon as the three truths are heard, wholesome roots arise. Many natures therefore belong to giving rise to goodness and correspond to the individually adapted siddhānta. Before a buddha appears, sentient beings’ evil practices are openly manifest; the faults of deviance, wrongness, partiality, and inversion appear. The Buddha teaches the three truths to break these evils. Many practices therefore belong to breaking evil and correspond to the counteractive siddhānta.

Many recollections and thoughts correspond to the ultimate truth because perception belongs to the mental factor of wisdom. When perception is partial and deviant, it becomes inversions of mind and view. If a good spiritual friend directs this perceptive wisdom correctly, it becomes three kinds of non-inversion. The Buddha teaches the three truths to direct its wisdom correctly, and it therefore belongs to the ultimate truth.

Since teaching the three truths according to sentient understanding possesses four intents, teaching according to understanding and wisdom and teaching according to wisdom each likewise possess four. Three modes of teaching multiplied by four siddhāntas make twelve functions for teaching the three truths. How could ordinary feeling restrict a sage’s teaching, insist there is only one, and destroy itself through contentious grasping? Knowing that sage teaching has no limit, one no longer clings to this and rejects that, gives rise to overweening pride, or raises sharp corners. Like a wise blind person, one should not dispute the color of milk but diligently cultivate skillful means with shame and conscience.

Through the three calmings one realizes the three eyes and sees the three Dharmas; through the three contemplations one obtains the three wisdoms and knows the three truths. Only after seeing the Middle Way distinctly and clearly illuminating both truths—like clouds scattering and obstruction being removed, so what is above appears and what is below also brightens—can one judge right and wrong and utter the decisive lion’s roar.

The recorder gives a separate private explanation here. Teaching according to sentient understanding is full granting; according to understanding and wisdom is half granting and half withholding; according to wisdom is full withholding. Full granting means that a sage says to an ordinary person: what you now conceive in mind is the conventional, and embodying and penetrating the falsity of conventional dharmas is the true. Both conventional and true are granted to ordinary beings. Half granting and half withholding means that all the hundred thousand searches, inferences, and depictions known by ordinary beings belong to the conventional, while only what sages know is true: the conventional is granted and the true withheld. Full withholding means that ordinary beings know neither truth at all and only superior sages can know; ordinary feeling is permitted to claim neither true nor conventional. The recorder believed this explanation easy to understand and therefore recorded it.

How Are the Truths Separated and Combined?

The second part explains the separation and combination of object and wisdom, first objects and then wisdom. Scriptures sometimes teach four truths, sometimes three, sometimes two, and sometimes one. Their opening and separation, integration and combination differ; the treatise now explains them together.

The Tripiṭaka Teaching is expedient and clarifies only the two truths. At the beginning, a bodhisattva’s mind conditions ultimate truth and subdues the four abiding afflictions so that the fat of affliction thins. Across three asaṃkhyeya kalpas the bodhisattva cultivates the six perfections so that the body of virtue grows. For a hundred kalpas the bodhisattva plants the marks and excellences, attains the five superknowledges and Dharma eye, illuminates conventional truth, distinguishes faculties and natures, matures sentient beings, and performs buddha-work. Finally seated at the site of awakening, the bodhisattva exhausts the delusions of views and thought in thirty-four moments of mind: eight endurances, eight wisdoms, nine unobstructed paths, and nine paths of liberation.

A scripture says there are six hundred arisings and ceasings in one thought, while masters of the Satyasiddhi say there are sixty moments in one thought. Still within a single thought, the bodhisattva enters emptiness from the provisional, attains the wisdom eye, illuminates ultimate truth, and becomes a buddha. Having illuminated the conventional before and the true afterward, the bodhisattva understands both truths and therefore differs from the disciples. In the causal stage the bodhisattva illuminates only the conventional and not the true; the Two Vehicles illuminate only the true and not the conventional; the Buddha illuminates both in succession. The treatise further adds the Middle and ultimate truth above the two truths.

The Tripiṭaka’s two truths are already skillful means, and adding the Middle Way above them adds skillful means upon skillful means. Illuminating this truth adds the Buddha eye; knowing it adds omniscience of all aspects. Separated there are only two truths; combined they become three. This is the form of separating and combining the two and three truths in the Tripiṭaka Teaching.

Within the Shared Teaching, the Three Vehicles together rely on the path beyond speech to sever affliction. In separating and combining truths, conventional truth is the same, but ultimate truth differs. The Great Treatise says emptiness has two kinds: only emptiness and not-only emptiness. The Great Scripture says people of the Two Vehicles see only emptiness and not non-emptiness, while the wise see not only emptiness but non-emptiness; non-emptiness is great nirvāṇa. The Two Vehicles’ wisdom of only emptiness resembles a firefly; bodhisattva wisdom resembles sunlight. Since the emptinesses differ, the wisdoms also differ. There should be two ultimate truths, yet they can now be combined as one ultimate truth.

The Two Vehicles embody the provisional and enter the true, but enter only-emptiness. They cannot proceed from only-emptiness to enter the provisional and have no function of transforming others. Bodhisattvas also embody the provisional and enter only-truth, yet can enter the provisional from only-emptiness, transform sentient beings, and purify buddha lands. Bodhisattvas of sharp faculties first enter only-emptiness and later enter not-only emptiness, break ignorance, and see buddha-nature. This forever differs from the preceding true. How could they be treated as only one ultimate truth?

The earlier Zhuangyan tradition said that the Buddha’s fruit goes beyond the two truths. It obtained one side of the present intent but did not establish the meaning completely, because it failed to explain what different object Buddha wisdom illuminates and what different delusion it severs. With the present intent of this treatise, the meaning of going beyond can stand. The Kaishan tradition said that the Buddha’s fruit does not go beyond the two truths and therefore could not distinguish Buddha wisdom from that of the Two Vehicles; its meaning was likewise incomplete. With the present intent, the meaning of not going beyond can also stand. Historically this problem was called the elegant two truths; this is its intent.

When only-emptiness and not-only emptiness are combined, there is only one ultimate truth; separated, they become two ultimate truths and differ from the Tripiṭaka. The third truth added in the Tripiṭaka has only the name Middle Way without a distinct essence; eye has no distinct seeing and wisdom no distinct knowing. Here in the Shared Teaching, the third truth is called both ultimate truth and the Middle and ultimate truth. It has a distinct essence, distinct seeing, and distinct knowing. This is the form of separating and combining the two and three truths in the Shared Teaching.

The Distinct Teaching’s two truths differ again from the preceding. The true and conventional truths of the Tripiṭaka and Shared Teachings combine into the Distinct Teaching’s conventional truth. Conventional signifies worlds separated from one another: existence is conventional, and absence is also gathered into the conventional. Ordinary beings are included in the conventional truth of existence, while the Two Vehicles are included in the ultimate truth of absence. Because existence and absence differ in marks, the two together are called the conventional of the Distinct Teaching. The Śrīmālādevī Siṃhanāda Sūtra calls people of the Two Vehicles sentient beings whose minds are confused about emptiness. The Great Scripture says that the Buddha and Maitreya discussed conventional truth together, while five hundred śrāvakas thought they were speaking of ultimate truth.

If only the Distinct Teaching’s two truths are discussed, conventional truth is not separated further. If three truths are taught, existence is opened as conventional, absence as true, and not-only emptiness as the ultimate truth. This is the form of separation and combination in the Distinct Teaching.

At this point the original fascicle moves from Part One to Part Two of the third fascicle of the Mohe Zhiguan. Part Two still bears the bylines “taught by the Great Master Zhizhe of Tiantai in the Sui” and “recorded by his disciple Guanding.” This is a fascicle boundary; the same discussion of separation and combination continues below.

The Perfect Teaching clarifies only the one real truth. The Great Scripture says that in reality there is one truth and through skillful means three are taught; the treatise says the same—one truth in reality, three through skillful means. The Lotus says to use different skillful means further to help disclose the ultimate truth. This is the form of separating and combining two, three, and one truth in the Perfect Teaching.

Next are the separation and combination of the Four Truths. The preceding three, two, and one truths were discussed vertically according to depth and shallowness; the Four Truths are discussed horizontally through suffering, arising, cessation, and the path. The four kinds of Four Truths are active, non-arising, immeasurable, and actionless. The active Four Truths horizontally open the Tripiṭaka’s two truths; the non-arising Four Truths open the Shared Teaching’s two truths; the immeasurable Four Truths open the Distinct Teaching’s two truths; and the actionless Four Truths open the Perfect Teaching’s one real truth.

The treatise then uses the four clauses of the Mūlamadhyamakakārikā to integrate the four kinds of Four Truths. “Dharmas arising from causes and conditions” corresponds to the active Four Truths. “I say they are emptiness itself” corresponds to the non-arising Four Truths. “They are also provisional names” corresponds to the immeasurable Four Truths. “They are also called the meaning of the Middle Way” corresponds to the actionless Four Truths.

How Is Wisdom Separated and Combined, and How Is It Taught Together with Truth?

Next is the separation and combination of wisdom. Scriptures sometimes teach one wisdom, two, three, four, through to eleven. Three wisdoms can directly contemplate the three truths. If the number of wisdoms increases or decreases, how are they assigned in contemplation?

When one wisdom is taught, the scripture says that all Tathāgatas share one Dharma body, one mind, one wisdom, and likewise powers and fearlessnesses. The single Buddha wisdom is omniscience of all aspects. Its characteristic is the quiescent extinction of one mark, yet it can know the categories and appearances of many practices. Quiescent extinction of one mark contemplates the Middle Way; knowing the many categories and appearances illuminates the true and conventional truths together. One wisdom can therefore still contemplate the three truths.

When two wisdoms are taught, they are provisional and real wisdom. Provisional wisdom includes omniscience and wisdom of the varieties of the path and contemplates the two truths existence and absence. Real wisdom is omniscience of all aspects and contemplates the truth of the Middle Way. The relation of three wisdoms to three truths is clear and need not be explained further.

When four wisdoms are taught, they are path wisdom, wisdom of the varieties of the path, omniscience, and omniscience of all aspects as listed in the Great Perfection of Wisdom. The Explanatory Treatise gives several explanations. First, in the causal stage only the essential principle is present and is called path wisdom and wisdom of the varieties of the path; at the fruit, phenomena and principle are both complete and are called omniscience and omniscience of all aspects. Second, the causal stage is already divided into provisional and real: path wisdom is real wisdom entering emptiness, and wisdom of the varieties of the path is provisional wisdom entering the provisional. Third, the fruit is divided into provisional and real and is therefore called omniscience and omniscience of all aspects: directly conditioning the Middle Way is omniscience, and illuminating the two truths together is omniscience of all aspects. Fourth, the causal stage has general and distinct and the fruit also has general and distinct. Fifth, path wisdom and wisdom of the varieties of the path simply state provisional and real once, while omniscience and omniscience of all aspects state provisional and real in compound form. Although the four wisdoms receive these different explanations, they still illuminate only the three truths.

If scriptures teach five, six, seven, eight, nine, or immeasurable truths, the same intent should be grasped so that they are embraced within the three truths. Among the eleven wisdoms, worldly wisdom and knowledge of others’ minds illuminate conventional truth; the other eight contemplate ultimate truth; and wisdom of things as they really are contemplates the Middle Way. Although the names and numbers of wisdoms are separated and combined, the three truths do not move.

Wisdom and truth can next be opened together, with corresponding numbers mutually embracing one another: three truths have three wisdoms, and two truths two wisdoms; this is easy to understand. Wisdom and truth may also both remain unopened, based only on one truth and one wisdom without increase or decrease. Although names for wisdom open and combine, ultimately it is the real wisdom that can disclose the real essence.

When truth and wisdom are discerned together, in the Tripiṭaka Teaching ultimate truth gives rise to one eye and one wisdom, conventional truth to one eye and one wisdom, and the two truths true and conventional together to another eye and wisdom. The wisdom eye and omniscience condition ultimate truth; the Dharma eye and wisdom of the varieties of the path condition conventional truth; the Buddha eye and omniscience of all aspects jointly condition the true and conventional truths. But a Tripiṭaka buddha cannot illuminate both at the same moment and can only illuminate them successively in combination.

In the Shared Teaching, ultimate truth gives rise to two eyes and two wisdoms, while conventional truth gives rise to one eye and one wisdom. Omniscience and omniscience of all aspects jointly condition ultimate truth, while wisdom of the varieties of the path conditions conventional truth. When the Distinct Teaching receives the Shared, conventional truth gives rise to one eye and one wisdom, ultimate truth to one eye and one wisdom, and the Middle Way is further opened from ultimate truth to give rise to one eye and one wisdom. The relation of wisdom conditioning truth is the same.

In the Distinct Teaching, each of the three truths gives rise to one eye and one wisdom, and each wisdom conditions one truth. When the Distinct Teaching is presented as two truths, emptiness within the conventional gives rise to one eye and wisdom, existence within the conventional gives rise to one eye and wisdom, and ultimate truth gives rise to one eye and wisdom. Wisdom conditions truth in the same way. In the Perfect Teaching, the one real truth gives rise to three eyes and three wisdoms, and all three wisdoms condition the one real truth.

Someone asks: What is the Distinct Teaching receiving the Shared? The answer is that practitioners of the Shared Teaching first use the contemplations of emptiness and provisionality to exhaust delusions concerning the true and conventional, and only then hear the Middle Way. After hearing, they must still cultivate contemplation and break ignorance before they can manifest becoming a buddha through the eight marks. This Buddha fruit still takes the preceding contemplations of emptiness and provisionality as causes and is therefore called the Distinct Teaching receiving the Shared.

This Buddha fruit is not used to receive the Tripiṭaka causes of practice for three asaṃkhyeya kalpas and planting marks for a hundred kalpas, so it does not receive the Tripiṭaka. It is not used to receive the causal ten grounds, so it does not receive the Distinct. It is not used to receive the ten abodes’ severing of ignorance, so it does not receive the Perfect. Only the Distinct receives the Shared; this is precisely the meaning.

Gain and Loss: Once Grasping Arises, the Ocean of Suffering Continues

The fourth division is gain and loss. Loss is the conceivable; gain is the inconceivable.

The first view says that wisdom arises by itself from mind and naturally illuminates the object, like a torch illuminating things. Whether already illuminated or not, things originally exist; whether contemplated or not, objects likewise naturally exist. Truth and wisdom do not depend on each other. This is object and wisdom through self-nature.

The second view says that wisdom cannot make itself wisdom but becomes wisdom through the object; the object cannot make itself object but becomes object through wisdom, like long and short established in dependence. This is object and wisdom through other-nature, each arising through the other.

The third view says that the object is not made an object by itself and not made so by wisdom alone, but becomes object through the union of object and wisdom as causes and conditions; wisdom is explained in the same way. This is object and wisdom through shared nature, named through joint combination.

The fourth view says none of the preceding three applies and object and wisdom are simply naturally so. This is object and wisdom without cause.

All four explanations have faults. Once there are the four kinds of grasping, there is dependence. With dependence, one judges oneself right and others wrong. Right and wrong give rise to love and anger; love and anger give rise to every affliction; when affliction arises, conceptual play and contentious struggle arise; when contention arises, bodily, verbal, and mental karma begins; when karma arises, beings cycle through the ocean of suffering with no time of liberation. The four graspings are therefore precisely the root of birth and death, which Nāgārjuna breaks.

Dharmas do not arise from themselves; how could there be self-arisen object and wisdom? They do not arise from another; how could there be object and wisdom arising through one another? They do not arise jointly; how could there be object and wisdom grasped as a combination of causes and conditions? They do not arise without cause; how could there be natural object and wisdom? When the four views are grasped, foolishness and confusion proliferate. How could this be called wisdom? Here the four natures are broken by non-arising from self, other, both, or no cause. Once grasping at nature is broken, dependence is absent, through to karma and suffering being absent. When the pure mind is constantly one, one can see prajñā.

Thus suffering and arising produced by self-nature object and wisdom do not arise; this is arising-arising inexpressible, and Śāriputra is silent. Through to suffering and arising produced by causeless object and wisdom not arising; this is non-arising-non-arising inexpressible, and Vimalakīrti closes his mouth. The path of speech is severed and the place of mental activity extinguished.

Although inexpressible, it can still be taught through the causes and conditions of the four siddhāntas. Object and wisdom arising from self can be taught, as can those arising from other, both, and no cause. Although four modes of teaching exist, grasping at nature has already been broken. As stated before, there are only provisional names. Names have no self-nature; a word without nature neither abides nor fails to abide, and this is inconceivable. The Suvarṇaprabhāsa Sūtra therefore speaks of the inconceivable object of wisdom and inconceivable illumination by wisdom. This is the intent.

Breaking object and wisdom through the four natures is called real wisdom. Teaching four kinds of object and wisdom in accord with sentient beings’ conditions through the four siddhāntas is called provisional wisdom. Measured through one’s own practice and transforming others, ordinary beings lose both, the Two Vehicles gain one and lose one, and bodhisattvas gain both.

Ordinary beings grasp the four natures and lose in their own practice; lacking the skillful means of the four siddhāntas, they also lose in transforming others. The Two Vehicles break the four natures and enter the ultimate truth, gaining in their own practice; unable to liberate sentient beings, they lose in transforming others. Bodhisattvas break nature and can accord with conditions, gaining both in their own practice and transforming others.

Explained further through conceivable and inconceivable, ordinary beings’ two losses are conceivable losses. The Two Vehicles’ one gain and one loss—the gain and loss alike—remain within the conceivable. Bodhisattvas’ two gains are both inconceivable. This discerns gain and loss according to the Shared Teaching.

Viewed from the Distinct Teaching, both gains called gains in the Shared Teaching are conceivable, while only the Distinct Teaching’s two gains are inconceivable. Viewed from the Perfect Teaching, both gains in one’s own practice and transforming others within the teaching path of the Distinct Teaching remain conceivable. Why? The Distinct Teaching’s gate of teaching remains skillful means: at times ignorance is said to give rise to all dharmas; at times Dharma-nature is said to give rise to all dharmas; at times cultivation through conditions is said to disclose true cultivation; at times true cultivation is said to disclose itself. Grasping these teachings still creates the errors of self-nature, other-nature, and the rest and falls within the conceivable. Only upon reaching the path of realization is it inconceivable.

In the Perfect Teaching, teaching and realization are both inconceivable. Ultimate principle is originally beyond speech, yet four modes of teaching arise through causes and conditions. They are only provisional names, and provisional names are themselves non-arising; both teaching and realization are therefore inconceivable. When mind is without thought or conceptualization, there is no dependence, conceptual play, or formation of karma. Without karma there is no birth and death; this is gain in one’s own practice. Having oneself attained the real essence, one can also use skillful means to teach the inexpressible, transform and guide sentient beings, bring them out of birth and death, and cause them to attain the real essence. This is self and other together gaining the essence.

How Can the Two Names Calming and Contemplation Embrace All Dharmas?

The fourth chapter explains Embracing the Dharmas. Someone doubts that the two names “calming” and “contemplation” are too concise and perhaps cannot gather all Dharmas comprehensively. What follows shows that this is not so. Calming-and-contemplation has the function of total inclusion and can universally gather every Dharma.

Why? Calming can make all Dharmas quiescent, just as finding the right point when cauterizing an illness removes every ailment. Contemplation can illuminate truth, just as obtaining the king of jewels brings every treasure with it; all Buddha-Dharmas are thereby complete. The Great Perfection of Wisdom lists 120 items and all Dharmas, and in every case says that prajñā should be studied. Prajñā is contemplative wisdom. Since contemplative wisdom embraces all Dharmas, nothing is outside contemplation. Calming, moreover, is the king samādhi into which all samādhis enter.

The comprehensive embrace of Dharmas by calming-and-contemplation is now explained broadly through six intents: first, embracing all principle; second, embracing all delusion; third, embracing all wisdom; fourth, embracing all practice; fifth, embracing all stations; and sixth, embracing all teaching.

Why are these six arranged in this order? Whether a Buddha appears in the world or does not appear, the nature of principle constantly abides unchanged. Because sentient beings lose sight of principle, the delusions of cyclic birth and death arise. Because they contemplate in accord with principle, wisdom is discussed next. With understanding, practice is established. Through practice, stations are realized. Once stations are fulfilled, one teaches and transforms others. Phenomena and principle, understanding and practice, cause and result, self and others, and every other preceding and following sequence are all embraced by calming-and-contemplation.

1. Embracing All Principle

The three calmings and three contemplations embrace all principle. Principle is the Dharma of truths. As explained earlier, it may be opened and gathered in different ways and distinguished as partial or perfect, but in summary it does not exceed the two principles provisional and real. Beyond provisional and real there is no other principle. Just as there is no sandalwood anywhere apart from Mount Moli, to say that another principle exists outside provisional and real would be false speech. Since calming-and-contemplation discloses the real essence, it also embraces all principle.

2. Embracing All Delusion

Calming-and-contemplation also embraces all delusion. Because sentient beings are confused about the principle of truth, they give rise to the delusions that perpetuate cyclic birth and death. What is called confusion is ignorance.

Delusions within the Realms from Confusion about Provisional Principle

Confusion about provisional principle gives rise to associated ignorance, solitary-head ignorance, and the rest within the three realms. Ignorance joined with the various dispositions of the delusions of views and thoughts is called “associated.” Ignorance not associated with them is called “solitary-head.”

Because one does not understand the present matter, craving arises. Not understanding is “ignorance.” The activation of craving is “formations.” The mind that craves is “consciousness.” Consciousness arising together with the remaining aggregates of feeling, perception, and formations and with form is “name-and-form.” The material body activating the faculties is the “six entrances.” The six entrances reaching toward an object is “contact.” Contact conforming to the object conditioned is “feeling.” Delight arising toward the object felt is “craving.” Craving together with the bonds born along with it is “grasping.” The karma producing a future birth is “existence.” The arising of the five aggregates in the future is “birth.” The maturation of the five aggregates is “aging.” Their abandonment is “death.”

These twelve links turn like a wheel and in succession become causes and results for one another. Affliction communicates with karma, karma with suffering, and suffering again with affliction; together they are therefore called the “three paths.”

The wording of the Satyasiddhi Śāstra says that the functions of intention operate first within the latter three kinds of karma, while the actions of body and speech operate later within the former seven. The former seven are both karma and paths leading toward later lives. The latter three are not karma, but they lead to the former seven and therefore may also be called paths.

Scripture also calls the twelve links the “twelve entangling connections” and the “twelve wheels.” Because their binding is not exhausted, they are called wheels. Because births in the three times—past, present, and future—are separated from one another, this is called segmentary birth and death. These delusions cover the true truth and prevent sentient beings from liberation; this is illness. Once illness is clarified, its medicine can be known. The medicine is the calming-and-contemplation that enters emptiness from provisionality. Contemplating the medicine can also disclose the illness it treats. Delusions of this kind are therefore embraced by calming-and-contemplation that enters emptiness.

Delusions beyond the Realms from Confusion about Real Principle

Confusion about real principle gives rise to associated ignorance, solitary-head ignorance, and the rest beyond the three realms. Why? Although associated and solitary-head ignorance within the realms has been severed, habituations remain. Hīnayāna Dharma does not classify habituations as primary dispositions, but the Mahāyāna, speaking according to real meaning, treats them as another kind of delusion: ignorance beyond the realms.

The Ratnagotravibhāga therefore says that although people of the Two Vehicles have cultivated counteractions such as impermanence, suffering, emptiness, and non-self, they remain inverted with respect to the Buddha’s Dharma body. This inversion corresponds to “ignorance” and belongs to solitary-head ignorance. The karma activated by non-outflow wisdom is “formations.” The three kinds of mind-made body may also, by opening and gathering, be explained as five kinds. Mind there is “consciousness,” while body comprises “name-and-form,” the “six entrances,” “contact,” and “feeling.” The subtle delusions of ignorance and conceptual play not yet exhausted are “craving” and “grasping.” The stains of affliction, karma, and birth not yet exhausted are “existence.” The transference of the causes of the three kinds of mind-made body is “birth,” while the transformation of their retribution is “aging and death.”

Gathering these twelve links together gives the four obstructions in the realm of non-outflow: condition, characteristic, arising, and destruction. Condition belongs to the path of affliction, characteristic to the path of karma, and arising and destruction to the path of suffering. One can therefore know that the twelve links of dependent origination also exist beyond the three realms.

Why? Every station below buddhahood still has ignorance. Ignorance moistens karma; once karma is moistened, how could there be no suffering? Although these twelve links neither retreat into the three realms nor fall into a lower realm, ignorance can still revolve toward aging and death, and aging and death toward ignorance. The delusion that obstructs real principle is precisely this. It is treated by the two contemplations that enter provisionality and the Middle.

Discerning Sharp and Dull Faculties in Mind-Made Bodies

A further distinction is needed. Why? The three kinds of mind-made body include several different situations.

People of the Two Vehicles who enter emptiness by analyzing Dharmas or embodying Dharmas, bodhisattvas of the Shared Teaching, and others first exhaust delusions within the three realms but have never cultivated the provisional or middle contemplation. When born beyond the realms, none of their delusions there has been subdued, so their faculties are dull. In contemplating beyond the realms, they must cultivate successively for many eons, learning Buddha-Dharmas as numerous as the sands of the Ganges and first breaking delusions like dust and sand. Although dust-and-sand delusions do not directly moisten birth, they obstruct the path of teaching and transforming sentient beings and must therefore be severed first. Severing dust-and-sand delusions is only an expedient for disciplining one’s mind and can subdue delusions beyond the realms. They then sever the three paths beyond the realms, removing associated and solitary-head ignorance as well as branches and root. Provisional contemplation therefore directly embraces dust-and-sand delusions and also embraces ignorance along with them.

Practitioners of the Separate and Perfect Teachings, by contrast, have first exhausted shared delusions within the realms and have also subdued the distinct delusions beyond the realms. When born beyond the realms, their faculties are sharp. They cultivate only the middle contemplation to treat the three paths beyond the realms. From the first ground through the later grounds, every ground has three paths. At each ground a portion of ignorance is extinguished, karma is extinguished accordingly, and suffering is likewise extinguished. When the associated ignorance of a ground is removed, its solitary-head ignorance is also removed.

Although every ground already has wisdom, that wisdom remains mixed with ignorance not yet exhausted. Because it is mixed, this too may be called an obstruction of wisdom, for it obstructs the next portion of wisdom. Only the Buddha’s mind is entirely free of ignorance, so only there is the path of affliction ultimately exhausted. Because affliction is exhausted, karma is exhausted; because karma is exhausted, suffering is exhausted. Only in the Tathāgata are the three paths ultimately extinguished. Middle contemplation therefore embraces the treatment of delusions beyond the realms.

3. Embracing All Wisdom

Calming-and-contemplation also embraces all wisdom. The ways in which the various kinds of wisdom are opened and gathered have already been explained. When gathered back through the three contemplations, none remains unembraced. Worldly wisdom cannot illuminate principle and has already been included within the eleven wisdoms; if twenty wisdoms are explained broadly, they too are embraced by the three contemplations.

4. Embracing All Practice

Calming-and-contemplation also embraces every practice. The preceding item, wisdom, belongs to understanding; with understanding but without actual practice, one can never reach the goal. Practice has two kinds: wisdom-practice and practice-practice. From the two practices in the Tripiṭaka Teaching through those in the Perfect Teaching, none lies outside these two classes. Wisdom-practice is primary practice, while practice-practice is auxiliary practice.

Vipaśyanā can break afflictions, yet it still needs the power of śamatha to assist right knowledge and vision. Primary and auxiliary practices move with wisdom, like two feet advancing behind the eyes.

In the Tripiṭaka Teaching, contemplating impermanence and analyzing Dharmas to enter emptiness are wisdom-practice; contemplation of impurity, contemplation of kindness, and the rest are practice-practice. Both kinds of practice follow the wisdom that analyzes Dharmas into emptiness.

In the Shared Teaching, directly comprehending all Dharmas as illusions and transformations is wisdom-practice. Cultivating mindfulness of breathing and the establishments of mindfulness through every conditioned Dharma, as well as phenomenal calming-and-contemplation, is practice-practice. Both kinds follow the wisdom that embodies Dharmas and enters emptiness.

When one cultivates wisdom of the varieties of the path to teach and transform sentient beings, conditioning the principle of conventional truth is wisdom-practice, while conditioning the differentiated phenomena of the conventional is practice-practice. Both kinds follow wisdom of the varieties of the path and enter provisionality.

When one conditions true mark through the Middle Way, the one path pure, this is wisdom-practice. Passing through every Dharma gate, knowing that all perfections are Mahāyāna, that the twelve links of dependent origination are themselves buddha-nature, and that the establishments of mindfulness are themselves sitting at the place of awakening, and so forth, is practice-practice. Both kinds follow wisdom of the Middle Way and enter true mark.

The various gates of practice can be embraced through further distinctions:

• In the four root dhyānas, concentration and wisdom are equal, so both calming and contemplation embrace them. Concentration in the desire realm has little concentration and much wisdom and belongs to the embrace of contemplation; the intermediate dhyāna is the same. The four formless concentrations have much concentration and little wisdom and belong to the embrace of calming.
• Among the four immeasurable minds, the first three belong to the embrace of contemplation, while equanimity belongs to calming. The nine perceptions, eight recollections, and ten perceptions all belong to contemplation.
• Of the eight liberations, the first three belong to the embrace of contemplation and the last five to calming. The nine successive concentrations, Lion’s-Spring Samādhi, Transcending Samādhi, and the rest all belong to calming.
• The four establishments of mindfulness take wisdom as their nature and belong to the embrace of contemplation. In the terminology of the Four Intentional Calmings, making mind retain contemplations such as impurity is a calming function and belongs to calming, but contemplation remains primary in the end.
• The four right efforts accomplish the four establishments of mindfulness and in general belong to contemplation. More finely distinguished, preventing the two kinds of evil Dharma from arising belongs to calming, while causing the two kinds of wholesome Dharma to arise belongs to contemplation.
• The four bases of spiritual power attain concentration through four conditions and are named from the result attained; they therefore belong to calming.
• Among the five faculties, faith, effort, and wisdom belong to the embrace of contemplation, while mindfulness and concentration belong to calming. From another perspective, faith and mindfulness may both extend across calming and contemplation. The five powers are the same.
• Among the seven factors of awakening, investigation of Dharmas, joy, effort, and the others apart from equanimity and concentration belong to contemplation. Equanimity and concentration belong to calming, while mindfulness extends across both.
• Among the eight right practices, right view and right intention belong to contemplation. Right action, right speech, and right livelihood belong to precepts and therefore to calming. Right mindfulness, right concentration, and right effort also belong to calming.
• Among the Four Truths, suffering, origin, and path are conditioned practices and belong to the gate of contemplation; cessation is an unconditioned practice and belongs to the gate of calming. All sixteen aspects belong to contemplation.
• The four great vows arise in dependence on the Four Truths, so their assignments follow the preceding meanings.
• Among the eighteen distinctive Dharmas, the three kinds of action following wisdom belong to contemplation, while the three kinds of freedom from error belong to calming. Knowledge of the three times belongs to contemplation; the remaining items may be inferred according to their meanings.
• Among the four fearlessnesses, fearlessness in omniscience belongs to contemplation, freedom from outflows to calming, the path leading to every destination to contemplation, and what obstructs the path to calming.
• The three gates of samādhi belong to calming, while the three gates of liberation belong to contemplation.
• The six perfections can be embraced in three ways. The first three are merit and belong to calming, while the latter three are wisdom and belong to contemplation. Or the first five may all be merit-adornment embraced by calming and prajñā alone embraced by contemplation. Or all six may be described generally as merit-adornment and entirely embraced by calming.

Thus the nine kinds of great dhyāna and the 108 samādhis all belong to the embrace of calming, while the eighteen emptinesses, ten similes, and five hundred dhāraṇīs belong to contemplation. In this way, no wisdom-practice or practice-practice remains outside calming-and-contemplation. One should know that although its name is concise, the meaning it embraces is vast.

5. Embracing All Stations

Calming-and-contemplation also embraces every station.

Someone may say: “One ground is itself the second ground, and the second is itself the third. In quiescent true thusness, where could successive stations exist?” From that perspective there are indeed no successive stations. Yet throughout the Mahāyāna scriptures all stations are also taught. Dharmas neither arise nor cease, and right wisdom has nothing attained, yet it can treat affliction, karma, and suffering. Since purification of the three paths has greater and lesser depths, differences exist within the unconditioned Dharma. What obstruction is there to establishing stations?

When the three paths are severed through analyzing Dharmas and entering emptiness by the four gates of existence, nonexistence, and the rest, the Abhidharma describes the distinctive station-characteristics of seven worthies, seven sages, and four fruits of a śramaṇa; the Satyasiddhi Śāstra describes twenty-seven worthies and sages. Through to stations in the gate of neither existence nor nonexistence, all are embraced by analytical contemplation of emptiness.

When the three paths are severed by directly embodying Dharmas and entering emptiness through the four gates, the shared stations of the Three Vehicles taught in the Great Perfection of Wisdom, from the ground of dry wisdom through the eighth ground, are all embraced by the same calming-and-contemplation that enters emptiness.

If one enters provisionality from emptiness and cultivates differentiated practices without grasping their profound intent, this becomes the stations of the thirty minds that subdue delusion and is embraced by the contemplations of emptiness and provisionality. If one has grasped the intent, can break the three paths, and accomplishes the stations of the ten grounds, it is embraced by the third, middle contemplation. The embrace may also be explained solely through provisional contemplation, and likewise through distinctions according to the four gates.

In the Perfect Teaching, one has faith, understanding, and practice while immediate phenomena are themselves principle. From the station of contemplative practice one enters the station of resemblance, then breaks ignorance and opens, shows, awakens to, and enters the Buddha’s knowledge and vision. The forty-two stations together mount the jeweled vehicle and go directly to the place of awakening. The Mahāparinirvāṇa Sūtra says that by the fifteenth day the function of moonlight becomes increasingly manifest, a simile for the virtue of wisdom; from the sixteenth day its function gradually diminishes, a simile for the virtue of severance. One may also say that the fourteen prajñās are causal stations while the fifteenth, such as wondrous awakening, is the resultant station. All are embraced by middle contemplation and can likewise be distinguished through the four gates.

Questions and Answers on Stations and No Stations

Question: The Mahāyāna does not teach grounds and stations. What stations could calming-and-contemplation embrace?

Answer: Mahāyāna scriptures and treatises explicitly teach grounds and stations. Afraid of stations, you enter what you call no stations, but still do not escape attachment to “no bondage.” The nature of written words is free and is itself liberation. Although stations are spoken, stations still have no intrinsic nature.

The meaning of the Mūlamadhyamakakārikā is this: if, like an opponent of emptiness, one destroys worldly cause and result, then there is no present or future life; if one destroys world-transcending cause and result, then there are no Three Jewels, Four Truths, or four fruits of a śramaṇa. Which kinds of Three Jewels would be absent in the end? If delusions of views were not extinguished, the Three Jewels, Four Truths, and fruits of a śramaṇa in the Tripiṭaka Teaching could not be established, much less those of the later Shared, Separate, and Perfect Teachings. This rebukes non-Buddhist paths for denying all four kinds of Three Jewels and the rest.

If one rebukes only the clumsy method of crossing, one retains only the Three Jewels, Four Truths, and fruits of a śramaṇa in the Tripiṭaka Teaching and has none of the fruits of the path in the later three teachings.

After the Mūlamadhyamakakārikā has performed its own refutation, the Three Jewels, Four Truths, and fruits of a śramaṇa remain established. When analytical Dharma breaks affliction, karma, and suffering within the realms, there are the Three Jewels, Four Truths, and fruits of a śramaṇa of the Tripiṭaka Teaching. When emptiness that embodies Dharmas breaks delusions, there are those of the later three teachings. Pointing out this key statement can both treat the inner obstructions of Buddhist practitioners and break external paths so as to guard against wrong views. Once the errors of the two extremes and the obstructions retained by the Hīnayāna are removed, the Three Jewels and Four Truths can be rightly established. How could one say that everything is wholly absent?

As for stations and no stations, one cannot ultimately know them without personal realization. For now, one trusts what the Buddha’s teaching says. When the teaching says they exist, the graded stations stand distinctly present; when it says they do not, they open unobstructedly into empty, quiescent purity. No meaning of a phrase is the bodhisattva’s meaning of a phrase. When stations are pointed out within emptiness, the stations themselves cannot be attained, so there should be no contention over them.

The four clauses of the verse in the Mūlamadhyamakakārikā can also disclose the meaning of stations.

“Dharmas arising from causes and conditions, I say, are emptiness itself” means breaking affliction, karma, and suffering. There is therefore the stream-enterer’s wisdom and severance of delusion, as well as the bodhisattva’s endurance of nonarising Dharmas. The sixth ground is equal to the Two Vehicles, the seventh cultivates skillful means, and the tenth is like a buddha. The sequence of stations is naturally distinct—how could it be absent?

“They are also called provisional names” means successively breaking the three paths beyond the realms. There are therefore the forty-two stations of worthies and sages—how could they be absent?

“They are also called the meaning of the Middle Way” means perfectly breaking the afflictions of the five dwellings. There are therefore the stations of the six identities—how could they be absent?

These four clauses alone can embrace every station. No station lies outside the four clauses, and the four clauses do not lie outside calming-and-contemplation. This is why the section is called Embracing Stations.

6. Embracing All Teaching

Calming-and-contemplation also embraces all teaching. A Vibhāṣā says that mind can establish names for all Dharmas; without mind, there would be no names for any Dharma. One should therefore know that every worldly and world-transcending name and teaching arises from mind.

If one contemplates mind in a partial and wrong way, departing from right principle and following the stream of ignorance, every evil teaching arises, such as the ninety-five kinds of teaching of wrong views represented by Sāṃkhya and Vaiśeṣika. Mind also gives rise to many wholesome worldly teachings, including the five phases and six cyclical signs, yin and yang and the eight trigrams, the Five Classics, philosophers, histories, and other writings. These are all names and teachings established by worldly wisdom that cannot penetrate the world-transcending path, and all arise from mind.

How Does World-Transcending Teaching Arise from Mind?

How do all world-transcending names and teachings also arise from mind? The Ratnagotravibhāga by Sthiramati says that it is like an immense scripture scroll the size of a great trichiliocosm, recording every matter in that entire cosmos. Scrolls of different sizes corresponding to the medium and small chiliocosms, the four continents, the three realms, and the rest likewise record their matters and are stored in a single mote. This is true of one mote and of every mote.

Later, a person appears in the world and with a pure divine eye sees the immense scroll inside the mote. The person thinks: “Why is such an immense scroll stored inside a mote, unable to benefit all sentient beings?” Skillful means are then employed to break open the mote and bring forth the scroll for the benefit of others.

The scripture scroll of the Tathāgata’s unobstructed wisdom exists complete within the bodies of sentient beings. Only because inversion covers it are sentient beings unable to believe or see it. The Buddha teaches them to cultivate the Eightfold Noble Path and break every falsehood, causing them to see their own wisdom as equal to the Tathāgata’s. This is a simile based on a mote and established by lodging in conditioned phenomena.

There is also a simile stated in dependence upon space. The Treatise on Arousing the Mind of Awakening says that it is like someone who sees the Buddha-Dharma approaching extinction and writes the Tathāgata’s twelve divisions of scripture upward upon space, with every phrase and graph clearly complete, although no sentient being knows of them. After a long time, another person travels through space, sees the scriptural text, and laments: “Why do sentient beings neither know nor see it?” That person copies down the text, displays it, and guides sentient beings.

What does it mean to copy the scripture? It means causing sentient beings to cultivate the Eightfold Noble Path, break falsehood, and so forth.

There are several modes of cultivation. If one contemplates mind’s causes and conditions as arising and ceasing and impermanent and accordingly cultivates the Eightfold Noble Path, one writes out the scripture of the Tripiṭaka Teaching. If one contemplates mind’s conditionally arisen Dharmas as empty in their very essence and accordingly cultivates the Eightfold Noble Path, one writes out the scripture of the Shared Teaching. If one contemplates the Dharmas discriminated and reckoned by mind as immeasurable, beyond the knowing of ordinary beings and the Two Vehicles and visible only to bodhisattvas possessing the Dharma eye, and accordingly cultivates immeasurable forms of the Eightfold Noble Path, one writes out the scripture of the Separate Teaching. If one contemplates mind in its very essence as buddha-nature and perfectly cultivates the Eightfold Noble Path, one writes out the scripture of the Middle Way. Thus all Dharmas are disclosed as coming forth from mind. Mind is itself Mahāyāna; mind is itself buddha-nature; practitioners personally see their own wisdom as equal to the Tathāgata’s.

The teachings are next classified and embraced through contemplation of mind. Contemplating mind in its very essence as provisional and as Middle embraces the Avataṃsaka scriptures. Contemplating conditionally arisen Dharmas in mind as arising and ceasing embraces the Tripiṭaka Teaching of the Four Āgamas, like the flavor of milk. Contemplating mind as empty in its very essence embraces the shared prajñā, like the flavor of curds. Contemplating conditionally arisen Dharmas in mind fully as empty, provisional, and Middle in their very essence embraces the Vaipulya Teaching, like raw cream. Employing only the three contemplations of immediate emptiness, provisionality, and the Middle embraces the Great Perfection of Wisdom, like clarified cream. Contemplating mind with only immediate middle contemplation embraces the Lotus, opening the one great work of the Buddha’s knowledge and vision, the scripture of upright ghee. Contemplating mind through the mutual identity of the four clauses gives the Mahāparinirvāṇa Sūtra, in which all equally see buddha-nature, also a scripture of ghee.

The simile of the five levels—milk, curds, raw cream, clarified cream, and ghee—further explains indeterminate teaching. If one contemplates dependent origination and also contemplates dependent origination as itself buddha-nature and buddha-nature as itself the Tathāgata, this is called killing a person in milk. If one contemplates analytical Dharma-emptiness and also contemplates analytical emptiness as itself buddha-nature and buddha-nature as itself the Tathāgata, it is called killing a person in curds. If one contemplates emptiness in the very essence and also contemplates immediate emptiness as itself buddha-nature, it is called killing a person in raw cream. If one contemplates provisional names and also contemplates provisional names as themselves buddha-nature, it is called killing a person in clarified cream. If one contemplates the immediate middle and also contemplates the immediate middle as itself buddha-nature, it is called killing a person in ghee.

Here “killing a person” throughout means that the two kinds of birth and death have been severed and the three paths of affliction, karma, and suffering purified. This is how calming-and-contemplation embraces indeterminate teaching.

The foregoing only explains the embrace of teaching in brief. Explained broadly, every scriptural teaching can be embraced by calming-and-contemplation; none remains outside its reach.

Mind’s embrace of all teachings also has two meanings in brief. First, all Dharma gates are complete within the minds of sentient beings. The Tathāgata clearly examines and sees the Dharmas in their minds, then teaches according to those minds; immeasurable teachings therefore issue from mind. Second, in the past the Tathāgata cultivated gradual and sudden contemplation of mind, complete in partial and perfect forms. According to those contemplations of mind, the Tathāgata teaches sentient beings and instructs disciples to learn from the Tathāgata’s breaking open the mote and bringing forth the scroll, and also to learn to write the scriptural text upward upon space. Every scriptural teaching is therefore embraced by the three calmings and three contemplations.

One Dharma Can Also Embrace All Dharmas

The preceding six intents embrace Dharmas in sequence and are readily understood. Now it is stated directly that any one of the six Dharmas can embrace all Dharmas.

First, one principle embraces not only all principle but also every delusion, wisdom, practice, station, and teaching.

Second, one delusion embraces not only all delusion but also every principle, wisdom, practice, station, and teaching.

Third, one wisdom embraces not only all wisdom but also every principle, delusion, practice, station, and teaching.

Fourth, one practice embraces not only all practice but also every principle, delusion, wisdom, station, and teaching.

Fifth, one station embraces not only all stations but also every principle, delusion, wisdom, practice, and teaching.

Sixth, one teaching embraces not only all teaching but also every principle, delusion, wisdom, practice, and station.

Thus, although calming-and-contemplation has a name of only two words, nothing in principle, delusion, wisdom, practice, station, or teaching—and nothing in the complete opening and gathering of any one Dharma—lies outside it.

1. Why Partial and Perfect Must Be Distinguished

Fifth is the clarification of partial and perfect. Practitioners already know that there is no Dharma that calming-and-contemplation does not embrace. Yet because the Dharmas embraced are many, the meanings of great and small, shared and unshared, provisional and real, conceivable and inconceivable must each be recognized. Partial and perfect will therefore be distinguished further.

The discussion has five parts: first, great and small; second, half and full; third, partial and perfect; fourth, gradual and sudden; fifth, provisional and real. Ultimate principle cannot originally be called great or small, provisional or real. Great, small, provisional, and real are all inexpressible. Yet when causes and conditions are complete, meanings such as great and small can still be provisionally established in speech. Through Hīnayāna skillful means, the Buddha taught the small Dharma to the five monks; through Mahāyāna skillful means, he taught the great Dharma to bodhisattvas. Although great and small are both skillful means, the principle that makes each what it is must still be known. These five contrasting pairs are therefore examined so they will not be conflated or disordered.

2. Great and Small

Small: Calming-and-Contemplation That Analyzes Dharmas

“Small” means Hīnayāna. Because practitioners’ wisdom is weaker, they can only cultivate calming-and-contemplation that analyzes Dharmas, analyzing material and mental Dharmas. When the Explanatory Treatise explains the perfection of giving, for example, it refutes non-Buddhist “neighboring-void” particles by asking: “Does this particle ultimately exist or not? If ultimate-particle form exists, it has parts in the ten directions; if ultimate-particle form does not exist, it has no parts in the ten directions.” If ultimate-particle form can be analyzed without ever being exhausted, one falls into views of permanence and existence. If it is analyzed until completely exhausted, one falls into views of annihilation and nonexistence. This is how non-Buddhist paths analyze material Dharma. They analyze mental Dharma in the same way: attachment to either an existing or a nonexistent mind falls into annihilation or permanence. These are the non-Buddhist modes of analyzing form and mind.

The treatise then explains the Tripiṭaka Teaching’s correct analytical contemplation: “Whether form is coarse or subtle, contemplated altogether, it is impermanent and non-self.” Why? Coarse and subtle form and the other Dharmas all arise from ignorance. Ignorance is not real, so coarse and subtle form are provisionally existent. Precisely because they are provisional, they are impermanent and have no intrinsic nature; one can thereby enter emptiness. Again, the arising of even one extremely subtle thought of mind necessarily depends on faculty and object. Not one Dharma fails to arise from causes and conditions, and everything arising from causes and conditions is impermanent. One account says that “one thought of mind has sixty moments,” another that it “has thirty billion moments.” No moment abides, and therefore thought after thought is impermanent.

Because there is impermanence, there is also no controller; afflictions cannot be established at their root. Without karma there is no suffering, and birth and death are quiescent; this is called nirvāṇa. This is the “purport of contemplation analyzing form and mind.” The name analytical Dharma originally also occurred among non-Buddhist paths; here correct analysis is disclosed in contrast to erroneous analysis. It is not only non-Buddhist wrong views that require treatment by correct analysis. Buddhist disciples who produce attached views by grasping the Dharma gates taught by the Buddha likewise require it. Four kinds of attachment may arise from each of the Tripiṭaka Teaching’s four gates, and likewise from each of the Perfect Teaching’s four gates. Whenever one falls into conceptual play and contention, holding oneself right and others wrong, one resembles someone who drinks ambrosia but instead damages life and dies early, or binds oneself with a golden chain and continues revolving in birth and death. All such attachments should therefore be broken through correct analysis.

The Great Treatise therefore says: “What is called breaking nirvāṇa does not break the nirvāṇa attained by noble ones. It is only because students who have not yet realized nirvāṇa grasp it and form conceptual play that one speaks of breaking nirvāṇa.” On this account, every such attachment should be broken through analytical skillful means. Analytical Dharma has four gates, and every gate possesses the ten Dharmas, beginning with recognition of right causes and conditions and ending with not producing attachment to Dharma. Through these, first meaning can be seen within every gate. One can therefore know that the analytical calming-and-contemplation practiced in the Tripiṭaka Teaching’s four gates definitely belongs to Hīnayāna.

Great: Calming-and-Contemplation That Embodies Dharmas

Next, “great” is clarified, meaning Mahāyāna. Practitioners’ wisdom is deep and sharp, and they cultivate nonarising and nonceasing calming-and-contemplation that embodies Dharmas. Because it is practiced by great persons, it is called “Mahāyāna.” The Mūlamadhyamakakārikā explains the Mahāyāna through immediate emptiness, and Mahāyāna means the Great Vehicle. A Mahāyāna scripture says, “If one wishes to attain the śrāvaka fruit, one should study prajñā.” Prajñā was originally a bodhisattva Dharma, but the great Dharma can contain the small and therefore includes śrāvakas incidentally. It is like the Vermilion Bird Gate, built by the Son of Heaven and originally opening directly into royal affairs, yet ordinary people may also enter and leave through it. Though it permits their passage, it remains the imperial palace gate. Mahāyāna is the same. It originally teaches bodhisattvas that Dharmas are empty in their very essence. Although it also includes Hīnayāna, it remains great. Conversely, even though the Tripiṭaka’s analysis of Dharmas contains buddhas and bodhisattvas, it remains Hīnayāna.

Mahāyāna contemplation embodying Dharmas differs from the Tripiṭaka. The Tripiṭaka holds that names are provisional but Dharma-entities really exist, and therefore analyzes real Dharmas until they return to emptiness. It is like dismantling a pillar so that the place where the pillar stood becomes empty. Mahāyāna contemplation embodying Dharmas says that both names and the real Dharmas they designate are provisional. Their own marks are immediately empty and originally void and quiescent. The image of a pillar in a mirror was never a real pillar and need not await the pillar’s destruction to become empty. 〔天〕 The image is immediately empty, neither arising nor ceasing, unlike the actual pillar.

The Great Treatise further explains the contemplation embodying Dharmas cultivated by Mahāyāna practitioners. It recounts the Buddha standing upon one squared timber and telling the monks: “It is like a monk who, when entering meditative concentration, can transform earth into gold and gold into earth. In reality it is neither actual gold nor actual earth but is produced by transformation.” Form and mind are the same: they neither truly arise nor truly cease but are only transformations of ignorance. Since they were never born originally, how could they now undergo real extinction? The treatise also gives the example of contemplating one bolt of cotton cloth: it immediately possesses the eighteen emptinesses. This is called “contemplation embodying Dharmas.”

To go further, the analysis performed in the Tripiṭaka Teaching is called “contemplating form and mind according to dispositions.” It analyzes the Dharmas believed to be real and is therefore contemplation on the level of phenomena. The true truth entered through it is not buddha-nature and cannot converge with real principle; it is established as true only in accord with sentient beings’ attachments. Mahāyāna embodiment of Dharmas is called “contemplating form and mind according to principle.” It resembles tracing an illusion to the illusionist and the illusionist to the method that makes the illusion, or tracing a dream to sleep and sleep to mind. Tracing illusory form and mind leads to ignorance, and tracing ignorance leads to buddha-nature. Because embodiment of Dharmas can penetrate truth, it is called “contemplation according to principle.”

Calming-and-contemplation embodying Dharmas also has four gates, each possessing the ten Dharmas that accomplish contemplative practice. This contemplation does not merely embody as illusion the form and mind in the retributions of non-Buddhist paths. It likewise embodies every attachment involved—from grasping the Tripiṭaka Teaching’s four gates through grasping a gate as a view before entering the Perfect Teaching’s four gates—as illusion. Only this is definitely called “Mahāyāna calming-and-contemplation.” If the purport of contemplative method here is understood, even attachments to Mahāyāna gates must still be broken through contemplation of emptiness.

This is ultimately unlike certain worldly Dharma masters and meditation masters who claim that Laozi’s “Way and Virtue” or Zhuangzi’s “Free and Easy Wandering” equals the Buddha-Dharma. Such claims cannot stand. Attachment even to a Perfect-Teaching Dharma gate can be broken by the first gate of the Tripiṭaka and cannot enter even Hīnayāna; how much less could a common and crude mind of views do so? The two are as far apart as a firefly and the sun, or a high mountain and the tip of a hair. Some claim that their own way alone is true and thereby disparage Gautama. Should such attachment not be broken?

3. Half and Full · Partial and Perfect

Half and Full

Second is the clarification of half and full. “Half” means the nine divisions of Dharma; “full” means the twelve divisions. One judgment in circulation holds that only when the teaching of nirvāṇa’s permanent abiding appeared did the teaching become full, while everything earlier was half. Bodhiruci also said, “The Tripiṭaka is half; everything from the Prajñā onward is full.” The pair half and full is introduced here only to support the clarification of great and small. Great and small were already judged through analyzing and embodying Dharmas; half and full are likewise judged through embodiment and analysis, as above and so forth.

Partial and Perfect

Third is the clarification of partial and perfect. “Partial” means one-sided; “perfect” means full and complete. In a general statement, what prevents calling Hīnayāna partial? Yet to distinguish the particular meanings of each name, one cannot be so sweeping. The names half and small have fixed and narrow boundaries that cannot extend into a longer range. The meaning of partial, however, reaches widely from the small into the great.

For example, a half moon reaches only the upper- or lower-half boundary. A waxing moon is different: from the first bow-shaped, eyebrow-like crescent through the fourteenth night, all are called gradual; only on the fifteenth night is it called the full moon. Small and half are the same. They reach only analytical Dharma, the half-word teaching, and Hīnayāna and cannot be called great. The meaning of partial extends much farther: from the Tripiṭaka Teaching’s analytical calming-and-contemplation through the Separate Teaching’s calming-and-contemplation that leaves the two extremes but is still within the process of entering the Middle, all is called partial. The Great Scripture therefore says, “Before this, we were all called people of wrong views.” Only the Perfect Teaching’s calming-and-contemplation—with three truths in one mind and words spoken according to the Buddha’s own intent—can alone bear the name perfect.

4. Gradual and Sudden

Gradual and Sudden within the Four Teachings

Fourth is the clarification of gradual and sudden. Gradual means having a sequence, using shallow Dharmas to enter deep ones. Sudden means immediately complete and immediately ultimate. This has no other purport; it still supports the clarification of partial and perfect. The first three teachings’ calming-and-contemplation is entirely gradual, while that of the Perfect Teaching is called sudden. Explained according to the names, the meaning is already clear, but it will now be examined broadly so no doubt or obstruction remains.

The first two teachings’ calming-and-contemplation is gradual and not sudden, because its power cannot reach far and enters only partial truth. Perfect-Teaching calming-and-contemplation is sudden and not gradual, because it proceeds on the great straight road and is immediately middle at the very extremes. The Separate Teaching’s calming-and-contemplation is both gradual and sudden. Why? At the first arousal of mind, it knows the Middle Way and may therefore be called sudden; but it must pass through skillful means to enter and is therefore also gradual.

Distinguished further, the contemplation, teaching, practice, and realization of the first two kinds of calming-and-contemplation are all called gradual. The Separate Teaching’s teaching, contemplation, and practice are gradual, while its path of realization is sudden. The Perfect Teaching’s teaching, contemplation, practice, and realization are all sudden. Why? The first two contemplations are taught as skillful means, like a thatched hut and a winding narrow path; their teaching, contemplation, practice, and realization are therefore all gradual. Separate contemplation is taught together with skillful means. Cultivation according to those means first breaks shared delusions within the three realms, so teaching, contemplation, and practice are gradual. Later one breaks ignorance and sees buddha-nature, so the path of realization is sudden.

Perfect contemplation says: “Uprightly cast aside skillful means and teach only the unsurpassed path”; “Only this one matter is real; the other Two Vehicles are not true”; and “Teach the most real matter.” This is called real teaching. It also says: “Practice the Tathāgata’s practice”; “Enter the Tathāgata’s room, robe, and seat”; and “There is another one practice that is the Tathāgata’s practice.” This is called real practice. The Middle Way seen is the one ultimate, the same as the Dharma body attained by the Tathāgata, without differentiation. This is called real realization.

At causal stations, the first two contemplations have teaching, practice, realization, and practitioners. At their resultant stations, however, they have only teaching and no practice, realization, or persons. Why? Practitioners at causal stations reduce the body to ashes, enter quiescence, sink into emptiness, and return to extinction. They cannot become the buddhas posited at the summit of the resultant stations. Those buddhas are only provisionally established in teaching, so the result has a teaching-name but no actual practice, realization, or person.

At causal stations, the Separate Teaching likewise has teaching, practice, realization, and persons. As for its resultant station, it too has only teaching and no practice, realization, or person. Why? If someone breaks ignorance and ascends the first ground, that person is then at the Perfect Teaching’s first abode and no longer at the Separate Teaching’s first ground. If even the first ground is like this, how much more later grounds and the result? One can therefore know that practitioners in the Separate Teaching’s causal stations cannot reach the resultant summit it establishes. Thus it is said, “At the resultant summit there is no person.”

The Perfect Teaching is different. Its teaching, practice, realization, and persons at causal stations all reach continuously from cause to result and are real from beginning to end. It is therefore said, “There really are persons.”

Opening the Gradual to Reveal the Sudden · Indeterminate Entry into the Perfect

Before the teaching, practice, realization, and persons of the first three contemplations are converged into the Perfect Teaching, they do not even know the perfect, much less enter it. But if the Buddha converges their purport and opens the gradual to reveal the sudden, all can pass into it. They were not originally sudden in their immediate form, but are opened from the gradual into the sudden. The Lotus therefore says: “What you practice is the bodhisattva path”; “Each mounts the jeweled cart, fitting the children’s original wish”; and “This scripture resolves the śrāvaka Dharma; this scripture is king of the scriptures.” This opens and connects gradual Dharmas so all can enter, receiving them through distinct principle. The paths and fruits of the Two Vehicles attained in the Mahāparinirvāṇa Sūtra are therefore not separated from the Perfect Teaching’s permanent abiding. Continuing to cultivate according to this, all will become buddhas. This is entering the perfect from the gradual, also called opening the gradual to reveal the sudden.

Further, the four kinds of calming-and-contemplation need not all wait until their own cultivation is complete to enter the Perfect Teaching, nor all wait for the opening of the gradual and revelation of the sudden. The timing of entry is indeterminate. Why? The direct cause within the mind-nature of every sentient being is like milk. Hearing the Dharma of the revealing cause that can disclose the direct cause is called placing poison in milk. The direct cause is unbroken, like the four subtle constituents continuously present in milk. Although the five flavors keep changing, the four subtle constituents remain throughout; the poison follows them into every flavor, each of which can kill. Sentient beings’ mind-nature is the same. The direct cause is not destroyed, and the poison of the revealing cause can be aroused anywhere according to how quickly or slowly the direct cause matures: through principle, teaching, practice, or as realization.

For example, pratyekabuddhas possess sharp wisdom and mature wholesome roots, so even when born in an age without a buddha they can awaken spontaneously. Arousal through principle is the same: wholesome roots planted in the distant past allow the poison of the revealing cause to arise naturally in this life even without hearing the Perfect Teaching. Hearing the Avataṃsaka and awakening as sunlight illuminates high mountains is arousal through teaching. Reflecting after hearing and awakening during that reflection is arousal through contemplative practice. If one at the station of purification of the six faculties advances to break ignorance, it is arousal as realization through resemblance; if one further increases the path and diminishes birth and death, it too is arousal as realization. This explains indeterminate timing of entry from the perspective of Perfect-Teaching practitioners.

If practitioners of the first three teachings arouse it while still ordinary beings, it is arousal through principle; if through hearing teaching, arousal through teaching; if through cultivating skillful means, arousal through contemplative practice; if at worthy or noble stations, arousal as realization. This explains indeterminate timing from the perspective of practitioners of the first three teachings.

There is another kind of indeterminacy that does not resemble taking poison and killing a person. For example, when cultivating non-outflow Dharma, outflow Dharma may arise without being sought, while neither segmentary nor transformational birth and death is severed. If non-outflow arises while cultivating the Middle Way, one thereafter leaves forever the ocean of suffering and cyclic turning in the three realms. This severs only one kind of birth and death rather than both and is also called indeterminate.

Gradual and Perfect within Each Teaching

Further, each of the four kinds of calming-and-contemplation has perfect and gradual within its own scope. In the Tripiṭaka Teaching, cultivating skillful means from the first arousal of mind and entering the station of truth is called gradual. Severing bonds with thirty-four thoughts and accomplishing its result—can this not be called perfect? In the Shared and Separate Teachings, from the initial through the final mind, how could gradual and perfect be absent? The Perfect Teaching is called perfect because its principle is ultimate in essence, yet it too has a sequence from the initial mind through forty-one grounds. Is this not gradual? Wondrous awakening reaches the ultimate—is this not perfect? Thus perfect-perfect is not gradual-perfect, and perfect-gradual is not gradual-gradual. The Perfect Teaching’s perfect result is not the perfect result gradually attained in the first three teachings, and its gradual cause is not their gradual cause. Every teaching therefore has both gradual and perfect within its own scope. The Commentary on the Lotus should explain this broadly.

Yet gradual-gradual is not perfect-gradual, though after opening and convergence it can become perfect-gradual. Gradual-perfect is not perfect-perfect and cannot later become perfect-perfect. That is, the gradual causes of the first three teachings are not the Perfect Teaching’s gradual cause, but can become its gradual cause through opening and convergence. The perfect results established by the first three teachings are not the Perfect Teaching’s perfect result and cannot later become it. Why? The Lotus says, “What you practice is the bodhisattva path.” The first three teachings’ gradual causes can therefore be opened into the Perfect Teaching’s gradual cause. Their perfect results are only provisional establishments; the resultant stations themselves cannot be transformed into the buddha-fruit of wondrous awakening.

The same pattern applies in other pairs. Small-small is not great-small but can become great-small; small-great is not great-great and cannot become great-great. In other words, the small within a small Dharma is not the small contained within a great Dharma, but can be opened into that small. The great result taught by the small teaching is not the great teaching’s great result and cannot become it. Provisional-provisional is not real-provisional but can become real-provisional; provisional-real is not real-real and cannot become real-real. That is, the provisional within a provisional teaching is not the provisional contained within a real teaching, but can be opened into it. The real result taught by a provisional teaching is not the real teaching’s real result and cannot become the genuine real result. Why? The resultant summits of the first three teachings have only teaching-names and no actual persons, so provisional-real cannot become real-real. Half and full, gradual and sudden, should be distinguished in the same way without writing out the complex wording again.

When one seeks inwardly through contemplation of mind, Dharma-characteristics should originally be like this, but many people do not believe it. Five similes from the Mahāparinirvāṇa Sūtra are therefore now used to establish the meaning.

Five Similes

The text called “the sixth” says: “Ordinary beings are like milk; stream-enterers like curds; once-returners like raw cream; non-returners like clarified cream; arhats, pratyekabuddhas, and buddhas like ghee.” The Great Treatise also says, “In śrāvaka scriptures, arhatship is called the buddha-ground.” Arhats, pratyekabuddhas, and buddhas therefore all belong to ghee in this simile. Does this simile not explain the five flavors within the Tripiṭaka Teaching? The gradual and perfect within its own scope can be established through this example.

The text called “the thirty-second” says: “Sentient beings are like milk mixed with blood; stream-enterers and once-returners like pure milk; non-returners like curds; arhats like raw cream; pratyekabuddhas and bodhisattvas like clarified cream; buddhas like ghee.” Does this not explain the five flavors within the Shared Teaching? Pratyekabuddhas have encroached upon habituations and are slightly superior to śrāvakas, so they are placed with bodhisattvas at clarified cream. A buddha has exhausted both primary dispositions and habituations and is called ghee. This comparison reveals gradual and perfect within the Shared Teaching’s own scope.

The text called “the ninth” says: “Sentient beings are like a newly calved cow, with blood and milk not yet separated; śrāvakas like milk; pratyekabuddhas like curds; bodhisattvas like raw and clarified cream; buddhas like ghee.” Does this not convey the five flavors of the Separate Teaching? At the beginning and middle of the ten abodes, one can wholly sever the delusions of views and thoughts severed by the Shared Teaching; these stations are called milk and generally correspond to śrāvakas. The final mind of the ten abodes is slightly deeper and corresponds to pratyekabuddhas as curds. The ten practices and ten dedications are like raw and clarified cream. At the very beginning of the ten grounds one is already called a buddha and is therefore like ghee. This simile reveals gradual and perfect within Separate-Teaching calming-and-contemplation.

The text called “the twenty-seventh” says: “On Snow Mountain is a grass called forbearance; if a cow eats it, it becomes ghee.” The grass represents the right path; one who can cultivate the right path sees buddha-nature. Does this simile not convey the Perfect Teaching? Without passing through the first four flavors, one becomes ghee directly. This comparison can reveal stations such as gradual and perfect.

The text called “the eighth” says: “Place poison in milk; permeating the five flavors, it can kill a person in every one.” Does this simile not represent the indeterminate? From it arise the four kinds—arousal through principle, teaching, practice, and realization—and entry into the perfect becomes possible.

The foregoing is the examination made through gradual and sudden. The preceding sections on great and small, half and full, and partial and perfect, and the following section on provisional and real, should also be examined in this way. Only the boundary between small and great and half and full is fixed and separated at this point and cannot be entirely identical to the remaining sections.

5. Provisional and Real

Establishing, Opening, and Abolishing the Provisional

Fifth is the clarification of provisional and real. “Provisional” is expedient strategic assessment: temporarily employed, then abolished after use. “Real” is a record according with reality, the ultimate purport and return.

Establishing provisional Dharmas has approximately three meanings. First, the provisional is established for the real. Second, the provisional is opened and explained to disclose the real. Third, the provisional is abolished to disclose the real, like the three lotus similes in the Lotus teaching. The buddhas appear in the world for one great work, originally for the one real, perfect-and-sudden calming-and-contemplation, yet establish three kinds of provisional calming-and-contemplation for sentient beings. The provisional is not the Buddha’s original intent, but that intent is not outside provisional Dharmas. Once the three provisional contemplations are opened and explained, the one real perfect-and-sudden calming-and-contemplation is disclosed.

When the provisional is established for the real, the one real has now been established. When the provisional is opened to reveal the real, the provisional Dharma itself opens into reality and no separate provisional remains to discuss. One therefore next speaks of abolishing the provisional to reveal the real: the provisional Dharma is abolished while the real remains. The three names are provisionally borrowed to explain provisional and real, and their meanings are fitting.

Question: Why employ this pair provisional and real?

Answer: The Buddha knows that sentient beings have many kinds of faculties, desires, and inclinations and therefore uses the four siddhāntas to mature them.

For one who wishes to hear right causes and conditions, the Tripiṭaka Teaching is taught. For one who wishes to hear that causes and conditions are immediately empty, Shared-Teaching calming-and-contemplation is taught. For one who wishes to hear of practice over many eons, Separate-Teaching calming-and-contemplation is taught. For one who wishes to hear that the immediate is middle, Perfect-Teaching calming-and-contemplation is taught. This is accordance with the worldly siddhānta, also called accordance with desire. Three provisional kinds and one real kind of calming-and-contemplation are taught by establishing the provisional for the one real.

To cause sentient beings to give rise to phenomenal goodness supporting the true truth, Tripiṭaka contemplation is taught. To cause them to give rise to principial goodness supporting the true truth, Shared contemplation is taught. To cause them to give rise to phenomenal goodness supporting the Middle Way, Separate contemplation is taught. To cause them to give rise to principial goodness supporting the Middle Way, Perfect contemplation is taught. This is accordance with the individual siddhānta, also called accordance with what is fitting, in teaching provisional and real calming-and-contemplation.

To break erroneous views of causes and conditions and of no causes and conditions, Tripiṭaka contemplation is taught. To break a clumsy mode of crossing, Shared contemplation is taught. To break Dharma shared with the Two Vehicles, Separate contemplation is taught. To break Dharma gates that still carry skillful means, Perfect contemplation is taught. This teaches provisional and real calming-and-contemplation according to the counteractive siddhānta.

For conceivable dull faculties, the clumsy method brings entry into the true truth, and Tripiṭaka contemplation is taught. For conceivable sharp faculties, a skillful method brings entry into the true truth, and Shared contemplation is taught. For inconceivable dull faculties, a clumsy method brings vision of the Middle Way, and Separate contemplation is taught. For inconceivable sharp faculties, a skillful method brings vision of the Middle Way, and Perfect contemplation is taught. This is establishing the three provisionals for the one real.

Arising and Abolition According to the Siddhāntas

When provisional and real are set in relation, four kinds of calming-and-contemplation result. The meaning of establishing the provisional for the real has now been explained. Provisional and real arise precisely because of the siddhāntas, and they can later be abolished for the same reason. Why? Sentient beings’ afflictive bonds are thick, while sharp wisdom and wholesome roots are thin. The first contemplation is therefore made to arise so phenomenal goodness will arise. Once phenomenal goodness has arisen, afflictions have been disciplined and thinned, and Tripiṭaka contemplation can be abolished. Shared contemplation then arises so principial goodness will arise; once it has arisen, Shared contemplation is abolished. Separate contemplation then arises so phenomenal goodness beyond the three realms will arise; once it has arisen, Separate contemplation is abolished. Perfect contemplation then arises so principial goodness beyond the three realms will arise. Thus arising and abolition both accord with causes and conditions, and the teaching is called provisional and real calming-and-contemplation. Arising and abolition within the other three siddhāntas can be understood in the same way.

In terms of arising and abolition through the teachings of the five flavors: at the Avataṃsaka period, two provisionals are abolished for Mahāyāna practitioners and one provisional and one real made to arise. At the Tripiṭaka period, two provisionals and one real are abolished and only one provisional arises. In the Vaipulya period all four kinds of calming-and-contemplation arise. In the Prajñā period one provisional is abolished and two provisionals and one real arise. In the Lotus period the three provisionals are abolished and only the one real arises. In the Mahāparinirvāṇa period all four arise again and all enter buddha-nature without obstruction.

The Tathāgata therefore skillfully employs the siddhāntas, making Dharma gates arise or abolishing them at the proper time and acting according to sentient beings’ faculties, always for their benefit. The Tathāgata does not teach empty and profitless Dharma. Precisely to liberate people, a gate arises when it should arise and is abolished when it should be abolished. The one real is taught in contrast to the three provisionals; the real remains while the provisional is abolished, as already explained.

All Four Real · All Four Provisional · The Double Negation

Now a further examination is made. All four kinds of calming-and-contemplation are real and not false. Why? Without opening and resolving them, there would be no means to bring practitioners into truth. This scripture now resolves the śrāvaka Dharma; it is king of the scriptures and opens the gate of skillful means to show the real mark. Every kind of calming-and-contemplation can enter the perfect. Like a swift horse that sees the shadow of a whip and immediately gallops onto the right road, all four kinds are therefore real.

Again, all four kinds of calming-and-contemplation are provisional. Why? All four principles are inexpressible. The provisional is inexpressible and therefore was originally not provisional; the real is also inexpressible and therefore was originally not real. What is not provisional is forcibly called provisional; what is not real is forcibly called real. Since both are forcibly established in speech, why not call the provisional real? Because once it falls into speech, it is entirely provisional.

Again, all these provisionals and reals are neither provisional nor real. Why? Because all are inexpressible. This neither-provisional-nor-real cannot be made into another thing apart from the real discussed above. Earlier, seeing principle was called real. That real is precisely neither provisional nor real; their meanings do not differ. If they differed, another wisdom would have to illuminate another truth. But because the principle faced and delusion treated are the same, they cannot be made into two. Relative to the provisional it is called real; when expressive teaching is abolished, it is called principle, and hence neither provisional nor real.

Teaching is immediately principle, and provisional and real are immediately neither provisional nor real. They are nondual and undifferentiated, neither combined nor scattered. The nature of principle that is neither provisional nor real is constantly quiescent and is called “calming.” Though quiescent, it constantly illuminates and may be spoken of as provisional or real; this is called “contemplation.” Because of contemplation, it is called “wisdom” and “prajñā.” Because of calming, it is called “eye” and “Śūraṃgama.” What these names indicate is nondual and undifferentiated, neither combined nor scattered: inconceivable calming-and-contemplation.

It is not only when real Dharma is disclosed that the real is neither provisional nor real. When provisional Dharma is opened and explained, it too is neither provisional nor real. This still belongs to the meaning of opening the provisional to reveal the real.

Receiving the Shared Teaching into the Separate

Question: Establishing three provisionals for one real gives only four kinds of calming-and-contemplation in all. If one separately speaks of calming-and-contemplation in which the Separate Teaching receives the Shared, is it provisional or real? Why is it not counted among the four? Why speak only of receiving the Shared? At what station is a person received, and into what station?

Answer: If the person received enters only the Separate Teaching’s doctrine, this is provisional. If through receiving the person enters a station of realization, it is real. Each of the Four Teachings is discussed from its beginning through its end. Receiving concerns only an endpoint and has no beginning of its own, so it is not counted among the four. Speaking generally, every teaching might have receiving, but that meaning is not used here. The Tripiṭaka and Shared Teachings describe principle within the three realms, while the Separate and Perfect Teachings describe principle beyond them. A receiving must be established at the junction between these two classes, so only the Separate receiving the Shared is discussed.

If one speaks wholly according to the Shared Teaching’s stations without discussing the breaking of ignorance, its eighth ground is called the pratyekabuddha ground. Only upon being received from there does one know that a Middle Way exists. At the ninth ground one subdues ignorance; at the tenth one breaks ignorance and is then called a buddha. But after breaking only one portion of ignorance, how could one already be ultimate? One therefore knows this is entry into the Separate Teaching through receiving. Viewed in terms of Separate-Teaching stations, it is entry into the practice-station of the first ground.

If receiving is explained from the true truth, the Shared Teaching’s true truth combines emptiness and the Middle in one statement. From the beginning, practitioners contemplate only the empty aspect within true truth. Only when all delusions of views and thoughts have been broken and they reach the eighth ground are they shown that a Middle Way also exists within true truth. Thus it is said: “The wise see both emptiness and nonemptiness.” Only then do those received hear the Middle Way; hearing it, they see its principle. This is entry into a Separate-Teaching station.

Stations established for Tripiṭaka bodhisattvas are not like this, so receiving is not discussed for them. The Separate and Perfect Teachings already know the Middle Way at the arousal of mind—what could be used to receive them? Receiving therefore occurs only in the Shared Teaching.

Do the Three Provisional Teachings Know the One Real?

Question: Can all three provisional teachings know the one real?

Answer: The Separate Teaching knows it from the beginning; the Shared Teaching knows it only later; the Tripiṭaka Teaching never knows it from beginning to end.

Question: If they know it, why are they still called provisional? If they do not know it, do they not contradict two scriptures?

Answer: Although the Separate Teaching knows the Middle Way from the beginning, the teaching heard still carries skillful means and is therefore provisional. Although the Shared Teaching knows it later, only those capable of being received know it; the Shared Teaching itself remains provisional. This meaning can be understood. As for the claim that the Tripiṭaka Teaching’s not knowing contradicts two scriptures, the Great Scripture says: “If arhats do not know the Three Jewels as permanently abiding and unchanging, all their prohibitive precepts are incomplete and they cannot attain the śrāvaka path.” This difficulty must now be resolved.

Through their own power alone, arhats should originally be unable to know or see permanent abiding. Just as an unopened divine eye cannot see beyond an obstruction, one cannot know without hearing another person explain. Arhats have not opened the Buddha eye and have not heard the Buddha’s explanation; how could they know permanent abiding by themselves? The Lotus therefore says: “Regarding the merit they have attained, they produce the perception of having attained extinction; if they encounter another buddha, they can attain resolution.” It also says: “Śrāvakas, pratyekabuddhas, and non-retrogressing bodhisattvas also cannot know.” One should therefore know that without hearing, they cannot know. Their knowledge mentioned in scripture extends only to the principle they themselves have realized.

The unconditioned true truth may also be called permanent because it has one mark and does not move. If someone distinguishes two changing and flowing marks within true truth, genuine wisdom cannot arise. One must contemplate emptiness to enter non-outflow. Subhūti, for example, contemplated emptiness, while Kauṇḍinya realized the wisdom of nonarising. As for prohibitive discipline being incomplete, if one contemplates emptiness and attains precepts shared with the path, this is completeness of precepts.

The Avataṃsaka therefore says: “The real nature and characteristics of all Dharmas permanently abide without change; the Two Vehicles both attain this, yet are not thereby called buddhas.” One can thus know that the name permanent abiding extends across great and small and admits the explanation above. Without this explanation, the Tripiṭaka Teaching does not teach Mahāyāna permanent abiding, so how could śrāvakas fulfill the śrāvaka path and prohibitive precepts? With this explanation, precepts shared with the path are faultless and their wholesome meaning becomes still clearer.

For another example, the Great Perfection of Wisdom says: “Sexual desire obstructs birth in the Brahmā heaven; how much more awakening?” Birth in the Brahmā heaven requires severing desire; attaining awakening requires severing desire for the two extremes. The same name desire is used in both places, but the meanings differ. The phrase permanent abiding is the same.

To enter true truth, one must know the unconditioned as permanent and unchanging. To enter true mark, one must likewise know permanent abiding as one unchanging mark. The expression knowing permanent abiding is the same, but what is known in the Hīnayāna and Mahāyāna differs. Saying that Tripiṭaka calming-and-contemplation does not know the Perfect Teaching or the one real therefore does not contradict scripture.

Two Kinds of Initial Practice

The Śrīmālādevī Sūtra says: “If one does not know permanent abiding, none of one’s Three Refuges is accomplished.” How should this be resolved? If one traces the root far back, practitioners of the Three Vehicles were not wholly ignorant of Dharma when they first practiced. If wisdom born of hearing obtained while cultivating the four establishments of mindfulness is treated as initial practice, they already knew from that beginning that true truth permanently abides and did not produce the sixty-two views. Because mind had no dependence, they could accomplish the path of worthies and sages. This interpretation is the same as the preceding one.

If practice in the distant past is treated as initial practice, these people first aroused the mind of awakening and already knew permanent abiding. Later, fearing birth and death, they retreated from the Mahāyāna and took up Hīnayāna. Prince Facai and the retrogressing bodhisattva in the Mahāparinirvāṇa Sūtra had from the beginning taken refuge in the Three Jewels as one essence and perfumed their precepts and goodness through cultivation. They received Dharma but did not abandon it. Because mind was inexhaustible, their precepts were inexhaustible, and every precept and wholesome Dharma was perfumed by the initial great mind.

This resembles earth invisibly enriching trees and enabling all their sprouts to grow. Hīnayāna refuge and precept-Dharma do not depart from bodhisattva precepts; the power of bodhisattva precepts enables Hīnayāna refuge and precepts to be accomplished. This is the meaning intended. If one refuses to acknowledge that permanent abiding was known during initial practice, refuge, reception of precepts, and karmavācanā in the Tripiṭaka Teaching could not be established at all. Explained in this way, the meanings of the two scriptures, great and small, do not contradict one another.

Mohe Zhiguan, Fascicle Three〔Lower〕