觀音玄義

b/3) EXPLANATION OF CONTEMPLATION [Again divided into 2 parts: b/3/1) Concluding the realm of worldly sounds, b/3/2) Clarifying the wisdom that contemplates]

Second, contemplation must be understood. This contemplation is again divided into two parts. The first concludes the realm of worldly sounds. The second clarifies the wisdom that contemplates.

b/3/1) CONCLUDING THE REALM OF WORLDLY SOUNDS

The conclusion [of the realm of worldly sounds] further comprises six kinds of objects:

1) First is the object of causes and conditions within the ten Dharma realms. 2) Second is the object of the Four Noble Truths (---). 3) Third is the object of the Three Truths (---). 4) Fourth is the object of the Two Truths (---). 5) Fifth is the object of the One Real Truth (---). 6) Sixth is the object of No Truth (---). All these objects derive from the profound meaning of the Infinite Life Sutra.

b/3/2) CLARIFYING THE WISDOM THAT CONTEMPLATES [divided into 2 kinds: b/3/2/1) The sequential threefold contemplation, b/3/2/2) The threefold contemplation in a single mind]

Second, relying on the objects to understand wisdom entails five contemplations of wisdom. Relying on causes and conditions [to understand wisdom], there are four discussions of the contemplation [of wisdom] in terms of causes and conditions. [Relying on] the Four Noble Truths [to understand wisdom], there are four discussions of the contemplation [of wisdom]. [Relying on] the Three Truths [to understand wisdom], there are two discussions of the contemplation [of wisdom]. [Relying on] the Two Truths [to understand wisdom], there are seven discussions of the contemplation [of wisdom]. [Relying on] the One Real Truth [to understand wisdom], there is one discussion [of the contemplation of wisdom]. [Relying on] No Truth [to understand wisdom],

there is no discussion of the contemplation [of wisdom].

All these meanings are fully set forth in the Infinite Life Sutra.

We shall now rely on the Three Truths to understand contemplation. Generally speaking, within the ten Dharma realms, dharmas arise through causes and conditions. These causes and conditions are themselves emptiness, themselves the provisional, and themselves the Middle. Being themselves emptiness is the ultimate truth; being themselves provisional is the conventional truth; and being themselves the Middle is the supreme truth of the Middle Way. If discussed separately within the six paths, dharmas arise through causes and conditions. The realm of the two vehicles is emptiness. The bodhisattva realm is the provisional. The Buddha realm is the Middle.

The discussion of the objects has two aspects.

Now, relying on the objects to understand contemplation likewise has two aspects: First is the sequential threefold contemplation (---). Second is the threefold contemplation in a single mind (---).

b/3/2/1) THE SEQUENTIAL THREEFOLD CONTEMPLATION [comprising 3 points: b/3/2/1/1) The meaning of Avalokitesvara in the Tripitaka Teaching, b/3/2/1/2) The meaning of Avalokitesvara in the Shared Teaching, b/3/2/1/3) The meaning of Avalokitesvara in the Distinct Teaching]

Concerning the sequential threefold contemplation, as the Garland Sutra states: To proceed from the provisional into emptiness is called the contemplation of the Two Truths (---). To proceed from emptiness into the provisional is the contemplation of equality (---).

These two contemplations are merely skillful means for entering the contemplation of the supreme truth of the Middle Way.

These three contemplations are precisely the three wisdoms (---) of the Great Prajnaparamita Sutra.

1) First is the wisdom of all dharmas (---). To know everything that can be known and understood among all inner dharmas is called “inner.” To know everything that can be known and understood among all outer dharmas is called “outer”; yet it cannot be used to give rise to all paths and all seeds. This is the wisdom of all dharmas.

2) Second, the wisdom of the varieties of paths can know all distinctions among the varieties of paths; that is, it can discern provisional designations without error. This is called the wisdom of the varieties of paths.

3) Third, the wisdom of all modes can, by relying on the wisdom of one mode, know all paths and all varieties; [by relying on a single characteristic], it can know the characteristic of quiescent extinction and know every kind of practice. Being able to know and understand, it is called the wisdom of all modes. Generally, these are referred to under another name as contemplative wisdom. Specifically, according to the intended meaning, when the cause is discussed it is called contemplation, and when the result is discussed it is called wisdom.

Regarding the contemplation of these three wisdoms, the Infinite Life Sutra explains it in the contemplation of the four kinds of the twelve links of dependent origination (---): lower, intermediate, higher, and highest. The Nirvana Sutra employs the method of analyzing dharmas (…) to explain these four kinds of contemplation.

The Great Prajnaparamita Sutra and the Garland Sutra employ the Mahayana to explain the three contemplations and the three wisdoms. Now, by combining these two sutras with the Nirvana Sutra, the Dharma of proceeding from the provisional into emptiness (---) is opened forth in order to contemplate the arising and ceasing of the wisdom of all dharmas. If these two sutras are combined with the Nirvana Sutra and included within the lower and intermediate contemplations, this too is the wisdom of all dharmas.

If the meanings of all three sutras are taken separately or combined and then correlated with the five eyes (…), the heavenly eye and the physical eye illuminate coarse and subtle matters; both constitute worldly wisdom. They are also the foundation for contemplating objects. By following the three contemplations and the three wisdoms, one thereby enters the wisdom of all dharmas that embodies the Dharma.

Thus, the physical eye and the heavenly eye are the foundation for employing the four contemplations and four wisdoms to enter the wisdom of all dharmas through the Analysis of Dharmas (---). Here, the wisdom of all dharmas corresponds to the wisdom-eye, the wisdom of the varieties of paths corresponds to the Dharma-eye, and the wisdom of all modes corresponds to the Buddha-eye. The Treatise on the Middle states in [four lines of] verse (---) that dharmas arise through causes and conditions. This line takes contemplative wisdom as its foundation. The following three lines correspond to the three wisdoms.

If the wisdom of the three contemplations is correlated with the Four Teachings, the discussion must likewise be expanded as above. If the Nirvana Sutra’s four contemplations are correlated with the Four Teachings, the lower wisdom is the wisdom of all dharmas that contemplates arising and ceasing; it is [the wisdom of] the Tripitaka Teaching. The intermediate wisdom is the wisdom of all dharmas that embodies the Dharma; [it is the wisdom of] the Shared Teaching.

The higher wisdom is the wisdom of the varieties of paths; [it is the wisdom of] the Distinct Teaching. The highest wisdom is the wisdom of all modes; [it is the wisdom of] the Perfect Teaching. Therefore, one must understand the three contemplations in order to correlate them with the Four Teachings.

Without the teachings, there is no contemplation. By relying on the teachings, one cultivates contemplation and perfects wisdom. Therefore, the teachings must be understood.

Each teaching has a teaching lord, and this lord is the Buddha. One Buddha may expound all Four Teachings. Alternatively, four distinct forms may be employed to manifest as four Buddhas (---).

The Four Teachings have four teaching lords and thus four bodhisattvas in the position of succession; accordingly, there are four kinds of bodhisattvas who assist the Buddha in propagating the Four Teachings.

Question: It is said that all dharmas are quiescent and cannot be expressed in words.

The Infinite Life Sutra states: “Arising-arising (---) cannot be expressed, and even non-arising and non-arising (---) cannot be expressed. If even one teaching cannot be expressed, how much less can four teachings be expressed?”

Answer: “In principle, this is so: none can be expressed. Yet when conditions are employed to benefit people and beings, because causes and conditions exist, they can be expressed. Not only can arising-arising be expressed, but even non-arising and non-arising can also be expressed.”

b/3/2/1/1) THE MEANING OF AVALOKITESVARA IN THE TRIPITAKA TEACHING

Buddhism is a Dharma gateway for liberation from the suffering of birth and death. According to the Tripitaka Teaching, as cited in the Mahaprajnaparamita Sastra, Katyayana (---) understood the meaning of bodhisattva. At first, Shakyamuni Buddha was a potter; because Shakyamuni Buddha had previously made vows, he thus brought forth the bodhisattva resolve.

This is the Dharma of practitioners who seek bodhi: deeply weary of suffering and its accumulation, they aspire to cessation and the path, and therefore give rise to a compassionate mind, vowing to deliver all sentient beings and practicing the six paramitas (---). Practice and vows support one another in relieving suffering and bestowing happiness. How is this so?

Craving for fame is accumulation (---); entering the realm of hungry ghosts is suffering. The practice of giving is called the path, and the cessation of greed is called cessation. A bodhisattva is one who can subdue craving and, with a compassionate heart, give to all beings.

When sentient beings invoke the bodhisattva’s name, they are rescued from suffering. The bodhisattva personally practices giving and, with loving-kindness, bestows gifts upon all beings. All beings, [receiving the response of that loving-kindness,] are delivered; [the bodhisattva] then manifests and bestows peace and happiness.

Therefore, one should know that the bodhisattva fulfills the vow by practicing giving. Likewise, delusion is called accumulation, and birth in the heavenly realms is called suffering. Cultivating wisdom is called the path, and subduing delusion is called cessation.

When wisdom has been cultivated to the point where one can personally destroy suffering and accumulation, one develops sincere compassion for sentient beings. When sentient beings invoke the bodhisattva’s name, they are immediately liberated. Personally realizing the path and cessation, the bodhisattva develops sincere loving-kindness to benefit sentient beings.

When sentient beings evoke a response, the bodhisattva responds so that they may be delivered. One should therefore know that such deeds fully accord with the vows.

While practicing the six paramitas, one also acts according to circumstances. Thus, in the story of King Shibi (…), he gave his own flesh to save a dove; this was the perfection of giving. Likewise, King Sumati (…) observed the precepts by refraining from false speech; this is called the perfection of moral discipline.

Although King Kali (…) cut his body to pieces, he remained unmoved; this was the perfection of patience. The story of Prince Mahadana (---), who entered the sea [in search of a jewel], is called the perfection of diligence. The acarya (…) perfected meditative concentration while seated in dhyana.

The great minister Govinda (…), who divided the land, perfected prajna. [The Buddha] practiced in this manner until the end of the first asamkhyeya kalpa, without yet knowing whether or not he would attain Buddhahood. During the second asamkhyeya kalpa, he knew in his mind that he would become a Buddha but did not say so aloud. During the third asamkhyeya kalpa, he knew it in his mind and declared aloud that he would become a Buddha.

After passing through three asamkhyeya kalpas and then one hundred kalpas, he cultivated one hundred merits to form each mark. He had to cultivate three thousand two hundred merits to perfect the thirty-two marks of a great person. He was then called a bodhisattva mahasattva, yet he had only subdued delusion and had not severed it, just as a goat is not necessarily fat.

Such is the use of substantive wisdom as prajna. Comparing the stages of bodhisattva practice with the stages of the shravaka, the first asamkhyeya corresponds to the contemplations of mindfulness in their general and specific aspects (…). The second asamkhyeya corresponds to the stage of warmth (---).

The third asamkhyeya corresponds to the stage of the summit (…). The cultivation of the marks over one hundred kalpas corresponds to the stage of patience. When he sat at the place of enlightenment and attained the Way, this corresponded to the stage of the foremost worldly dharma.

By severing the fetters through thirty-four moments of mind (90), he became a Buddha; this corresponds to the sixteen moments of true arousal of resolve, through the nine liberations, and culminates in the stage beyond learning. From the time he sat at the place of enlightenment until the delusions were severed through the thirty-four moments of mind, when the primary [afflictions—those of views and thought] and their habitual tendencies had been completely extinguished, he was called the Buddha of the Tripitaka Teaching.

His disciples matured through Shakyamuni Buddha’s diligence. Because of his diligence, he advanced by nine kalpas, surpassed eight marks, and attained Buddhahood. This is precisely the doctrine set forth by the Tripitaka Teaching. At the stage of one destined to succeed as the next Buddha, after cultivating the marks throughout one hundred kalpas, he had subdued delusion in his final body, completed the practice of the six paramitas, fulfilled his vows, and, through loving-kindness and compassion, relieved sentient beings of suffering and bestowed happiness upon them. Speaking on this basis, although dharmas arise through causes and conditions, this is still clearly worldly wisdom. This is the meaning of Avalokiteshvara according to the Tripitaka Teaching.

Question: “According to the Tripitaka Teaching, Shakyamuni Buddha and Maitreya Bodhisattva brought forth the resolve at the same time. Since nine kalpas have passed, why did they not both attain Buddhahood during the Auspicious Kalpa?”

Answer: “Shakyamuni Buddha had fully made offerings to Pushya Buddha (…) for one hundred kalpas. Maitreya had not yet made sufficient offerings to the Buddhas, having done so for only ninety-one kalpas.”

Question: If so, does this not accord with the meaning of one hundred kalpas?

Answer: According to this Dharma gateway, the full one hundred kalpas are present because of the power of surpassing diligence.

b/3/2/1/2) THE MEANING OF AVALOKITESHVARA IN THE SHARED TEACHING

The Shared Teaching is as stated in the Great Prajnaparamita Sutra: Practitioners of the three vehicles alike take the path taught through the wordless ultimate truth, sever the afflictions, and enter nirvana. They likewise use a single principle to contemplate and sever delusions. Because it is shared [with the Tripitaka Teaching], it is also called the teaching and principle of prajna, but in fact it differs from the Tripitaka Teaching.

The Treatise on the Great Perfection of Wisdom says: To cultivate the bodhisattva practices with an impure mind is like putting food into a bowl containing poison: whoever eats it will die. Giving has superior, middling, and inferior [grades], such as relinquishing wealth, one’s body, or one’s life. Courageous men and steadfast women can also sacrifice their lives.

May this already be called middling-grade giving? It is the perfection of middling-grade giving, but it is not the paramita of giving. When one does not perceive agent and recipient [giver and receiver] or material gift, and all three are empty, there is neither covetousness nor giving.

This is truly the paramita of giving. Likewise, neither ignorance nor wisdom, neither attachment nor wisdom, is called true prajna, in which there is no worldly knowledge. The Treatise on the Great Perfection of Wisdom says: If one does not believe in emptiness, everything is ruined, because all one’s practices fail to accord with the principle.

If one believes that all dharmas are empty, then all actions are grounded in [the Dharma of] emptiness and can therefore accomplish all dharmas. One should know that once the wisdom of emptiness is understood, all dharmas will be attained. Moreover, bodhisattvas must practice for immeasurable kalpas, not merely three asamkhyeya kalpas.

Thus, numerous shortcomings of the Tripitaka Teaching are refuted, and the Shared Teaching of the Mahayana is revealed and exalted. The Great Prajnaparamita Sutra says: If a bodhisattva’s arousing of the mind corresponds with wisdom of all modes, this is true contemplation that severs the fetters and accords with the principle. From the moment the mind is first aroused, one immediately contemplates the mind and severs the fetters; therefore one is called a bodhisattva, although this is only a provisional designation of a person.

What is called true contemplation is the Dharma; it constantly arises together with compassion, personally severing suffering and its accumulation and cultivating the path and cessation. It also means vowing, through compassion, to lead sentient beings out of suffering and its accumulation and bring them to the path and cessation. Knowing all dharmas to be like illusions and magical transformations, neither arising nor ceasing, the three matters (…) all dissolve within the practice of giving.

Likewise, because one does not cling to any dharma, this is called prajna. By using these practices to fulfill one’s vows, one can destroy the delusions of the four abodes (91) and perceive the ultimate truth. Thus, the three vehicles together comprise ten grounds, from the ground of dry wisdom (…) through to the Buddha-ground.

If these ten grounds are correlated with the Sravaka Vehicle, the ground of dry wisdom corresponds to the general and specific foundations of mindfulness (…). The ground of intrinsic nature corresponds to the stage of the four wholesome roots (92); the ground of the eight persons (---) corresponds to the stage of the eight receptivities (…); the ground of seeing (94) corresponds to the first fruition; the ground of attenuation (95) corresponds to the second fruition; the ground of freedom from desire (---) corresponds to the third fruition; the ground of completion (---) corresponds to the fourth fruition; and the Pratyekabuddha-ground corresponds to the stage of a pratyekabuddha.

On the bodhisattva-ground, contemplation of provisional skillful means and the path proceed in parallel, severing the principal afflictions and the lingering traces of habitual tendencies; upon reaching the Buddha-ground, [habitual tendencies] are completely extinguished. Therefore, the Treatise on the Great Perfection of Wisdom says: Although a person may have exhausted the afflictions, habitual tendencies have not yet been exhausted.

Bodhisattvas therefore vow to retain habitual tendencies in order to return to the three realms, benefit sentient beings, and purify Buddha-lands, unlike the bodhisattvas of the Tripitaka Teaching, who merely subdue delusions and cultivate the practices of the six paramitas. These bodhisattvas practice to sever delusions, yet their residual traces have not been exhausted and remain like a faint wisp of smoke; moreover, through compassion they manifest throughout the five paths (---) to liberate the myriad beings.

If sentient beings invoke their name, a response is immediately perceived; they can then rescue beings from suffering, bestow happiness, and bring about their liberation. This is the Shared Teaching’s entry into emptiness from the provisional (..), also called wisdom of all phenomena. This is also the meaning of Avalokitesvara according to the Shared Teaching.

b/3/2/1/3) THE MEANING OF AVALOKITESVARA IN THE DISTINCT TEACHING.

The Distinct Teaching differs from the Shared Teaching. The Distinct Teaching understands prajna differently from the Shared Teaching and is therefore called “Distinct.” Although this teaching understands the Middle Way, its understanding arises from skillful explanations given for those of dull faculties, who comprehend the principle sequentially through practice over many kalpas. Therefore, the Great Prajnaparamita Sutra says: “There are bodhisattvas who, from their initial arousal of the mind, travel by spiritual powers through pure Buddha-lands and successively cultivate Dharma-gates as numerous as the sands of the Ganges, thereby assisting their understanding of the principle of the Middle Way.

First, they destroy the four abodes; afterward, they destroy the delusions numerous as dust and sand; finally, they destroy ignorance.” The stage of the ten faiths (---) can generally subdue the various delusions, but its principal task is to subdue the four abodes. The stage of the ten abodes (---) likewise generally subdues the various delusions, but its principal task is to sever the four abodes and accomplish wisdom of all phenomena.

At the stage of the ten practices (---), bodhisattvas emerge from the provisional, sever lack of knowledge (---), accomplish wisdom of the varieties of the path, and subdue the delusions numerous as dust and sand beyond the realms (---). At the stage of the ten dedications (…), they sever the delusions numerous as dust and sand beyond the realms, accomplish wisdom of the varieties of the path, correctly cultivate the Middle Way, and subdue ignorance.

At the stage of the ten grounds (…), they sever ignorance, perceive Buddha-nature, and accomplish wisdom of all modes. This is like refining gold: first the dross is removed, and only afterward does the gold flow forth. The successive severing of the fetters is likewise so.

Bodhisattvas arouse the mind, uphold the Dharma, and cultivate with compassion; they personally sever ignorance, accomplish the true and responsive bodies, make great vows, and permeate the Dharma-realm with compassion.

When sentient beings’ capacities evoke a response, they are immediately rescued from suffering and bestowed with happiness. This is proceeding from contemplation of emptiness to contemplation of the provisional and belongs to wisdom of the varieties of the path. This is the meaning of Avalokitesvara in the Distinct Teaching.

b/3/2/2) The three contemplations in a single mind [divided into two points: b/3/2/2/1) The meaning of Avalokitesvara in the Perfect Teaching; b/3/2/2/2) Contemplation of the mind]

b/3/2/2/1) THE MEANING OF AVALOKITESVARA IN THE PERFECT TEACHING

The Perfect Teaching clearly understands the Middle Way without becoming attached to either extreme. It is neither emptiness nor provisional existence, neither internal nor external, but contemplates sentient beings throughout the ten Dharma-realms as images in a mirror or the moon in water: they are neither within nor without; they cannot be said to exist, nor can they be said not to exist. Ultimately, they are not real, yet the principles of the three truths are fully present, without before or after, within a single mind.

They are one, yet spoken of as three; the three are used to express the one. Contemplative wisdom is thus, and the principles of the truths are likewise thus. One truth is the three truths, and the three truths are one truth (…).

The Great Prajnaparamita Sutra says: There are bodhisattvas who, from their initial arousal of the mind, sit at the place of enlightenment, turn the Dharma wheel, and liberate sentient beings; that is, at the very moment of initially arousing the mind, they fully contemplate the three truths and all the Buddha-Dharma,

the mind fully endowed with unconditional loving-kindness and compassion, cultivating the myriad paramita practices, and entering the Iron Wheel stage of the Ten Faiths, one can forever escape the sea of suffering of samsara. The delusions of the four abodes are completely extinguished, and the six faculties are purified (104); this is called self-liberation (…). One enters the Copper Wheel stage of the Ten Abodes (..); at the very first mind, one can break through ignorance, reveal and unfold the true aspect, and cause the three wisdoms to appear.

A single body transforms into immeasurable Tathagata bodies, responding to all beings; this is precisely to open, reveal, awaken to, and enter all the Buddha’s knowledge and vision. The scripture says: “Completely setting aside expedient teachings, I expound only the unsurpassed Way.” The scripture also says: “Now, for your sake, I shall speak of the most true matter.” This is the Perfect Teaching; it is the most correct truth, the three contemplations within a single mind.

The Great Prajnaparamita Sutra says: “If one hears the gateway of contemplating the letter A (…), one immediately understands all meanings.” The Sutra of Immeasurable Life says: “The initial arousal of the aspiration and the final arousal of the aspiration are no different.” Thus, of these two minds, the earlier arousal of the aspiration is difficult; therefore, one must pay homage to the initial arousal of the aspiration.

This is its meaning. This knowledge and vision are called the Buddha’s knowledge and the Buddha’s vision: the knowledge is the wisdom of all modes, and the vision is that of the Buddha-eye. The vision of the Buddha-eye and the wisdom of the Buddha’s wisdom illuminate all dharmas; they are named according to their supreme meaning.

For example, when the waters of all rivers and streams flow into the great ocean, they lose their former names. The Treatise on the Great Perfection of Wisdom says: “When the ten wisdoms enter wisdom in accordance with reality, they no longer retain their former names but are called only wisdom in accordance with reality.” The eyes are likewise: when the five eyes become complete at the attainment of bodhi, they are called only the Buddha-eye.

The Sutra of Immeasurable Life says: “Although practitioners of the Mahayana possess the physical eye, it is the Buddha-eye. Yet, speaking in terms of the Lesser Vehicle, although practitioners possess the wisdom-eye, it is still merely the ordinary eye.” If one can understand in this way, this is what is called the causal Dharma of the Perfect Teaching. Following the uncreated Four Noble Truths, one gives rise to unconditional loving-kindness and compassion and cultivates the nonduality of concentration and wisdom, thereby accomplishing the two bodies, the true body and the response body.

The true body pervades the Dharma realm, like a wish-fulfilling medicinal jewel that provides for all. Responding horizontally and vertically to beings’ capacities and conditions, it brings both the benefits of concealment and manifestation. With the flawless vajra treasure of prajna, it uproots [ignorance] and leads beings to liberation; with the majestic marks of the Dharma realm’s Surangama (…), it leads them to the sovereign bliss of the three virtues of nirvana (105).

This is called the contemplation of the wisdom of all modes, the ultimate truth of the Middle Way. Such is the meaning of Avalokitesvara according to the Perfect Teaching.

Question: “How is this contemplation of sentient beings as neither empty nor existent a practice of compassion?”

Answer: “It is as stated in the Vimalakirti Sutra” (,,,).

Another question: “If one contemplates the ten Dharma realms as neither empty nor provisional, does this mean that all [laws of] cause and effect are destroyed?”

Answer: “If one does not understand the Middle Way, one does not know what is neither expedient nor real; nor does one know the absence of expediency and the absence of reality. Thus, one does not know the four kinds of cause and effect (…).”

If one understands the Middle Way, one understands that the expedient and the real illuminate one another. One comprehends the three kinds of cause and effect of suffering and its origination and the three kinds of cause and effect of the path and cessation within the expedient Four Noble Truths, up to the sole reality of the uncreated Four Noble Truths. The worldly and supramundane laws of cause and effect are manifestly complete within a single thought-moment.

Why is this so? Because, through the wisdom that perceives the true aspect, one understands that all dharmas are neither empty nor existent; this is called the Buddha Jewel. Thus, one understands that the principle of Dharma-nature fully encompasses the three truths; this is the Dharma Jewel.

When awakened wisdom and principle and phenomena (106) are united, they are called the Sangha Jewel. Harmony in phenomena is the harmony of all the assemblies of sages and worthies within the three teachings. Harmony in principle refers to the noble Sangha (---) of the forty-two stages belonging to the Perfect Teaching.

Therefore, the Sutra of Immeasurable Life speaks of the moon’s alternating brightness and dimness and presents two analogies: Before the full moon, the moon grows larger and brighter. After the full moon, it grows dimmer and smaller. Yet the moon’s true nature is neither waning nor full, although, as observed, it indeed appears full or deficient before and after the full moon.

The moon’s round nature is analogous to the true aspect. The waxing and waning of [the moon’s] light are analogous to wisdom and severance. As the light of wisdom increases, dharmas do not arise; this is when prajna arises.

As the light of severance diminishes, dharmas are not extinguished, but afflictions are extinguished. The Sutra of Immeasurable Life also says: “Ignorance is illumination”; hence, one should understand that this analogy expresses the eradication of erroneous light. This brightness and darkness are daily occurrences.

Therefore, at each of the [forty-two] stages, both wisdom and severance are complete. The full and brilliant moon on the fifteenth day means that the moon’s fullness and radiance are complete: the moon can become neither fuller nor brighter. This symbolizes the perfect fulfillment of the principle of the Middle Way and the culmination of the wisdom of bodhi; therefore, it is called non-arising.

Non-arising itself is great nirvana. By the thirtieth day, the moon’s form and light have diminished to the utmost and cannot diminish any further. This symbolizes the eradication of ignorance to the utmost, with no further delusion left to sever; therefore, it is called non-extinction.

Non-extinction itself is great nirvana. The third day of the month symbolizes the wisdom and severance of the thirty minds; the tenth day symbolizes the wisdom and severance of the Ten Bhumi; the fourteenth day symbolizes the wisdom and severance of Equal Awakening; and the fifteenth day symbolizes the wisdom and severance of Wondrous Awakening. The Humane Kings Sutra, the Heavenly Kings Sutra, and the Prajnaparamita sutras use the fourteenth day as an analogy for prajna, with this same meaning.

If one understands that all the wisdom and severance of the Sangha Jewel depend upon the Dharma of the one true aspect of the Middle Way, then no cause or effect can be destroyed. If one does not clearly understand the Middle Way as neither empty nor provisional, but relies solely upon the views of annihilationism and eternalism (…), one thereby destroys the Four Noble Truths of arising and cessation, destroys worldly and supramundane cause and effect, and destroys the Three Jewels of the Tripitaka Teaching.

If one teaches only impermanence, arising, and cessation, one thereby destroys the Four Noble Truths of non-arising, which constitute the Three Jewels of the Shared Teaching. If one teaches only the realization of the emptiness of dharmas, [one thereby destroys] the ultimate truth of neither arising nor cessation, and thus destroys the immeasurable Four Noble Truths of the Three Jewels belonging to the Distinct Teaching.

If one teaches only the sequential stages in order to reveal that which is neither empty nor provisional, one destroys the uncreated Four Noble Truths and the Three Jewels of one essence belonging to the Perfect Teaching.

If one examines in sequence these refutations [from the Tripitaka Teaching through the Perfect Teaching], the earlier refutations still contain many deficiencies, while the later refutations have fewer shortcomings and are more satisfactory.

Question: “If the Perfect Teaching cultivates the true aspect—the three truths within one Dharma (..), the three contemplations within a single mind (---)—and fully encompasses all dharmas, corresponding to the inclusion of the four teachings within a single teaching, then it should suffice to speak only of the Perfect Teaching. Why is it necessary to distinguish the four teachings as above?”

Answer: “The opening chapter states: ‘The sequential three contemplations (---) and the three contemplations within a single mind.’ Understanding the teaching also has two approaches. Teaching all dharmas within a single teaching benefits those of sharp faculties. Dividing them into four distinct teachings benefits those of dull faculties.

If we do not rely upon the distinction between gradual sequence and perfect immediacy, how could they be explained? To illuminate the Perfect Teaching by means of the Distinct Teaching, one must first clearly explain the four teachings. Although this path and that path are taught, in truth there is only the One Vehicle.

The Tathagata’s other profound teachings are Dharmas that benefit sentient beings and bring them joy. Those teachings are the three expedient Dharmas that guide beings and open the way into the perfectly empty path. Once one enters the Buddha’s wisdom, all expedients become useless; therefore, it is said that there is only one truth (…).

If two are spoken of, the second is superfluous and is not true.”

One should know that there is only the single perfect and sudden teaching—the wisdom of all modes and the right contemplation of the Middle Way. This alone is the true Avalokitesvara; everything else is merely an expedient Dharma.

Furthermore, speaking of the provisional and the real is itself an expedient manner of speaking. Neither provisional nor real, the path of language is cut off and the sphere of mental activity ceases; it cannot be expounded. [The provisional] is unborn, and [the real is also] unborn. Wondrous awakening accords with the principle, and therefore it is called true. This is also without reality, yet it is also real.

b/3/2/2/2) CONTEMPLATION OF THE MIND

Next, contemplation of the mind is explained. The source of the mind is originally pure, unconditioned, and innumerable; it is neither one nor two, neither form nor appearance, neither distorted nor round. Although it knows and is aware, it is also without knowing or awareness.

When a thought arises and when no thought has yet arisen, after examining the mind four times (…), ultimately it cannot be apprehended. How, then, could one contemplate the mind sequentially or non-sequentially, perfectly or imperfectly? As it is no different from empty space, this mind-nature is ultimately no-mind.

If causes and conditions are present, the mind will necessarily become clear; this discussion of the mind is merely an expedient means of contemplation. For example, empty space has the two periods of yin and yang; the mind is likewise. Although it is neither round nor distorted, when it is discussed, there are nevertheless gradual and sudden approaches.

If one wishes to contemplate the mind sequentially, this is an expedient gradual sequence (…) for understanding [the mind]. If one contemplates the mind as fully endowed with the inherent virtues of the three truths, the inherent virtues of the three contemplations, and all dharmas, there is neither before nor after and no sequence; everything is complete within a single thought. Within the ten Dharma realms are a thousand kinds of natures and characteristics, as well as dharmas arising through causes and conditions.

They are precisely emptiness, precisely conventional existence, and precisely the Middle. A thousand kinds of three truths and immeasurable, boundless dharmas are complete within a single mind. This is the non-sequential mode of contemplation.

The Avatamsaka Sutra says: “Throughout all worlds, there is nothing that is not created by the mind.” The mind is like a painter who creates many kinds of five skandhas. If one contemplates the mind as empty(110), everything created by the mind is empty. If one contemplates the mind as existent (…), everything created by the mind exists.

If the mind were definitely existent, it could not be said to be empty. If the mind were definitely empty, it could not be said to exist. With this indeterminate emptiness (…), emptiness is precisely non-emptiness.

With this indeterminate existence (…), existence is precisely non-existence. Neither empty nor existent, yet not falling into either extreme, is called the Middle Way. If one contemplates the mind as neither empty nor existent, then, because all dharmas arise from the mind, dharmas are also neither empty nor existent.

Thus, all dharmas are within the mind. If one can contemplate the mind in this way, it is called the highest of the highest contemplations, whereby one attains the bodhi of all Buddhas. The Vimalakirti Sutra says: “Contemplate the true characteristic of the body; contemplating the Buddha is likewise.” To contemplate the characteristics of the body is like contemplating the Buddha.

To contemplate the characteristics of the mind is also like contemplating the Buddha. The Avatamsaka Sutra says: “Mind, Buddha, and sentient beings—these three are without distinction.” One should therefore know that contemplating this source of mind is equivalent to contemplating the Tathagata. If the mind is contemplated in some other way, all such contemplations are merely expedient means and are called erroneous contemplation.

Only the perfect contemplation described above is true right contemplation: it opens the Buddha’s knowledge and vision and seats one upon the Tathagata’s throne. Such compassion and loving-kindness enable one to enter the Tathagata’s house. To settle the mind and study according to this Dharma is to wear the Tathagata’s robe.

To cultivate this wisdom-contemplation is to adorn the Tathagata. Whether walking, standing, sitting, or lying down, this person is worthy of having a stupa built in their honor. Living like the Tathagata, this contemplation of the mind is called contemplation of the Buddha-mind.

2B) DISTINCT EXPLANATION OF THE NAME “UNIVERSAL GATE”: [divided into two parts: a) DISCUSSION OF THE PATHS AND TEACHING GATES, b) DISTINCT EXPLANATION OF THE NAME “UNIVERSAL GATE” IN RELATION TO THE TEN MEANINGS]:

a) Clarifying the paths and teaching gates. b) Discussing the paths and schools through the ten meanings.

a) CLARIFYING THE PATHS OF THE SCHOOLS [further divided into six points: a/1) Listing the names of the teaching gates, a/2) Discussing the characteristics of the teachings, a/3) Clarifying the provisional and the real, a/4) Clarifying universality and non-universality, a/5) Understanding the four adaptations, a/6) Understanding contemplation of the mind.]

It is further divided into six points: a/1) Listing the names of the teaching gates, a/2) Discussing the characteristics of the teachings, a/3) Discussing the provisional and the real, a/4) Discussing the universal and the non-universal, a/5) Discussing the four adaptations, and a/6) Discussing contemplation of the mind.

The paths and schools again comprise six points: 1) Listing the names of the schools, 2) Discussing the characteristics of the schools, 3) Clarifying the provisional and the real, 4) Clarifying universality and non-universality, 5) Understanding the four adaptations, and 6) Understanding contemplation of the mind.

a/1) LISTING THE NAMES OF THE TEACHING GATES

Listing the names of the schools. According to the worldly meaning, “passage” means something like a gateway leading to the dwelling place of either the noble or the lowly. Ordinary beings take the ten evil deeds and the five heinous offenses as gateways leading to the three evil destinies.

Virtuous people take the five precepts, the ten wholesome deeds, the four dhyanas, and the four attainments as gateways leading into the human and heavenly realms. Adherents of non-Buddhist paths take annihilationism and eternalism as gateways leading to delusion and suffering. Craving and attachment take the four kinds of inverted views as gateways.

Views [and delusions] take the four propositions as gateways. Although good and evil are expressed in different terms, they are all conditioned worldly Dharma gates that lead to birth and death.

As for the Dharma gates within the Buddha-Dharma, these are also very numerous. The four gates of the Tripitaka Teaching (…) lead to nirvana with remainder and nirvana without remainder. The four gates of the Shared Teaching (…) lead, proximately, to the conjured city and, ultimately, to eternal abiding. The four gates of the Distinct Teaching (…) lead gradually to eternal abiding. The four gates of the Perfect Teaching (…) lead suddenly to eternal abiding. Thus, these four kinds of 46 teaching gates (…) also include sixteen gates of contemplation (…), making thirty-two gates (…) altogether. Through the meanings [of the teaching gates], one can distinguish the characteristics of the gates.

a/2) DISCUSSION OF THE CHARACTERISTICS OF THE GATES

Discussion of the characteristics of the gates.

The Tripitaka Teaching takes the Abhidharma as the gate of existence (…), the Satyasiddhi Shastra as the gate of emptiness (…), the Kunle as the gate of both existence and emptiness, and the Chanakya (…) as the gate of neither emptiness nor existence (…). It clearly explains each aspect of the practices and precisely determines the stages of attainment: the stages of the worthy and the stages of the noble ones.

Through a Dharma gate, one reaches the principle [of that teaching]. The four gates of the Shared Teaching speak of illusory existence, illusory emptiness, both emptiness and existence, and neither emptiness nor existence. They clearly explain each aspect of the characteristics of practice and determine the stages of the worthy and the noble ones.

Through a Dharma gate, one penetrates the principle. Among the four gates of the Distinct Teaching, contemplating Buddha-nature as a jar (…) in a dark room is the gate of existence. Contemplating Buddha-nature as the empty city of Kapilavastu (…) is the gate of emptiness. If one contemplates Buddha-nature as gold within a stone, then a person possessing merit obtains it as a precious treasure, whereas a person bearing transgressions sees it merely as a lump of stone. This is the gate of both existence and non-existence. If one contemplates Buddha-nature as transcending the two extremes, this is the Middle Way—that is, the gate of neither existence nor non-existence. Each aspect, from the characteristics of practice onward, determines the stages of attainment.

Through a Dharma gate, one penetrates the principle. The four gates of the Perfect Teaching have no distinction in name. One gate is three; three gates are one. There is neither one nor four and no distinction among them. Perfectly interfused, though they are not four, they are nevertheless four. Each of these inconceivable characteristics of practice and stages is discerned, and through the gate one penetrates the principle. This meaning is also found in the Infinite Life Sutra.

a/3) DISCUSSION OF THE PROVISIONAL AND THE REAL

Next is a discussion of the provisional and the real among the gates. In the teachings and contemplations of the Tripitaka and Shared Teachings, the sixteen gates—the means of penetration and that which is penetrated—are all provisional. In the teaching and contemplation of the Distinct Teaching, the means of penetration is provisional, while that which is penetrated is real. In the eight gates of teaching and contemplation of the Perfect Teaching, both the means of penetration and that which is penetrated are real. All of this is based upon the profound meaning.

a/4) EXPLANATION OF THE UNIVERSAL AND THE NON-UNIVERSAL.

Next, the universal and the non-universal are clarified.

If ordinary beings and non-Buddhist practitioners follow all views arising from deluded views and craving-and-grasping, they cannot even escape the three realms; how, then, could this be called universal?

Although the Tripitaka Teaching and the Shared Teaching can reach the conjured city, they still cannot truly be called universal. The gradual penetration of the Distinct Teaching is likewise not yet universal.

Only the contemplative teaching of the Perfect Teaching concerning the Dharma-gate of true suchness can pervade the ten Dharma realms and the thousands of natures and characteristics. The Three Truths are perfectly and simultaneously interpenetrating; the Middle Way is perfectly interpenetrating and simultaneously illuminates the Two Truths. This is called the Universal Gate.

Furthermore, as the Vimalakirti Sutra says: “Entering the gate of nonduality: although samsara and nirvana are two, one relies on neither samsara nor nirvana. This is called nonduality, yet it is also not one.”

Question: “Why is this so?”

Answer: “Having gone beyond the two, one would be within the one. When it is not one, it is two. Would this not, then, fail to be nondual?

Now, because it abides neither in the two, it is called neither one nor two; it is also called neither existence nor nonexistence. ‘Not existence’ refutes the Provisional. ‘Not nonexistence’ refutes Emptiness. ‘Not existence’ refutes the two, while ‘not nonexistence’ refutes the one. If so, this accords with the Middle Way, and the Middle Way is also Empty. The Infinite Life Sutra says: ‘The natures of illumination and ignorance are nondual.’ This nondual nature is precisely the Middle Way.

The Middle Way is Empty; with respect to the two extremes, this emptiness is itself also empty. Therefore, it is called the emptiness of emptiness of emptiness; it is called the emptiness in which nothing can be apprehended. This is entry into the Dharma-gate of nonduality.

This is precisely how the Perfect Teaching relies upon the gate of emptiness to reveal the meaning of the Universal Gate.

The bodhisattvas at the thirty-first stage expounded the gate of nonduality. Manjusri taught that the inexpressible (..) is the gate of nonduality. In the Vimalakirti Sutra, silence is the gate of nonduality.

If these scriptural passages are examined carefully, they all contain the meaning of the four gates. Dharma Master [Seng]zhao (---) said: “The Dharma characteristics spoken of by the bodhisattvas are the gate of existence. What Manjusri taught within the inexpressible is the gate of emptiness.” The Brahma’s Questions Sutra (---) says: “All dharmas are right; all dharmas are wrong.” This is also the meaning of the Universal Gate.

To traverse the Dharma realm as though entering empty space is also the gate of emptiness and the gate of existence. The Vimalakirti Sutra states that the inexpressible is precisely the Dharma-gate that is neither emptiness nor existence.

In the Chapter on the Forty-Two Letters of the Great Prajnaparamita Sutra, the letter A stands first and the letter Dha stands last, with forty letters between them; each letter is fully endowed with the merit of that letter. This is also the nondual Universal Gate.

The Skillful Means Chapter says: “The gate of wisdom is difficult to understand and difficult to enter.” The Parable Chapter says: “There is only one narrow and small gate.” Many sutras clarify that the Dharma-gate of ultimate truth is precisely the meaning of the Universal Gate.

a/5) EXPLANATION OF THE FOUR ADAPTATIONS and a/6) EXPLANATION OF CONTEMPLATING THE MIND.

The Four Adaptations and contemplation of the mind are both discussed in the Infinite Life Sutra [and therefore are not recounted here].

b) DISTINCT EXPLANATION OF THE NAME “UNIVERSAL GATE” IN RELATION TO THE TEN MEANINGS [b/1) The ten meanings in relation to one’s own practice and the transformation of others, b/2) The ten meanings in relation to the Universal Gate]

b/1) THE TEN MEANINGS IN RELATION TO ONE’S OWN PRACTICE AND THE TRANSFORMATION OF OTHERS [b/1/1) One’s own practice, b/1/2) Transformation of others, b/1/3) Containing both the meaning of one’s own practice and that of transforming others]

Second is the distinct explanation of the Universal Gate.

Ultimate truth is not a matter of number, but accords with conditions to benefit the myriad beings. At times it is called the number one, the number two, or even an immeasurable number. Whether many or few, they are appropriately encompassed within ten meanings, namely:

b/1) First, universal loving-kindness and compassion; b/2) second, universal great vows; b/3) third, universal practice; b/4) fourth, universal severance of delusions; 5) fifth, universal entry into Dharma-gates; 6) sixth, universal supernormal powers; 7) seventh, universal skillful means; 8) eighth, universal exposition of the Dharma; 9) ninth, universal offerings to all Buddhas; 10) tenth, universal accomplishment of sentient beings.

To pass through these Universal Gates is to perfect all dharmas. These ten Universal Gates are all practices that adorn one with merit. The first five sections concern one’s own practice. The next three concern the transformation of others. The final two sections synthesize the two meanings stated above. Within one’s own practice, the first four concern cultivating the cause, while the last concerns clear understanding of the fruit. Cultivating the cause is further divided into two parts: the first two concern vows, and the latter two concern practice. In general, it gives rise to:

b/1/1) ONE’S OWN PRACTICE [1) Universal loving-kindness and compassion, 2) Universal great vows, 3) Universal practice, 4) Universal severance of delusions, 5) Universal entry into Dharma-gates]

b/1/1/1) UNIVERSAL LOVING-KINDNESS AND COMPASSION:

Seeing the suffering and afflictions of all sentient beings, the bodhisattva gives rise to great loving-kindness and compassion. Although this mind is not yet the bodhi-mind, it can cause the bodhi-mind to arise.

For example, although earth and water are not seeds, they can cause seeds to sprout. Likewise, it is now because of great compassion that the bodhi-mind arises.

b/1/1/2) UNIVERSAL GREAT VOWS

Next, vows are discussed. If one merely delights in loving-kindness and compassion, many will regress. When bodhisattvas first arouse the mind, three things are like young fish and mango blossoms: as time passes, very few reach fruition because their resolve is uncertain. Therefore, one should make vows in hopes of preserving that resolve; this is precisely to make the bodhi-mind steadfast.

b/1/1/3) UNIVERSAL PRACTICE

Concerning Practice. Next, practice is discussed. If one merely makes empty vows, they are of no benefit. It is like a person without wealth, power, or resourceful means: how could such a person help others escape suffering?

The bodhisattva is likewise: only by possessing merit, wealth, supernormal powers, wisdom, and resourceful means can the bodhisattva teach and transform others. The Infinite Life Sutra says: “First one must become settled; only afterward should one act, and then use wisdom to rescue others.” Practice fulfills vows; this is the meaning.

b/1/1/4) UNIVERSAL SEVERANCE OF DELUSIONS

Next, the severance of delusions is discussed. The Satyasiddhi Shastra states that the path of subduing is unhindered, while the path of severance is liberation. According to the explanation above, practice takes obedience to the path as its cause, while the severance of delusions is taken as the fruit of the path of liberation.

As the Abhidharma explains, the unhindered path severs in a single thought-moment. How can this be reconciled with the seven factors of awakening (---) when explaining the meaning of subduing [delusions]? By means of the path of skillful means, one subdues; through the unhindered path, one severs; and through the path of liberation, one realizes.

As cited and explained according to the Great Treatise on the Perfection of Wisdom: “One who is practicing the unhindered path is called a bodhisattva. One who is practicing the path of liberation is called a Buddha.” This is spoken from the standpoint of the ultimate. When the Buddha realizes sam-bodhi, it is called the path of liberation.

If so, practice is the path of skillful means, severing delusions is the unhindered path, and entering the Dharma-gate is the path of liberation. They proceed successively in this manner.

b/1/2) TRANSFORMATION OF OTHERS [6) Universal supernormal powers, 7) Universal skillful means, 8) Universal exposition of the Dharma]

b/1/2/5) UNIVERSAL SUPERNORMAL POWERS.

Next, supernormal powers are discussed. If one wishes to transform others, one must employ the supernormal powers of the three mysteries (…) to manifest a physical body. Skillful means manifest the mind. Sympathetically expounding the Dharma manifests speech, using sounds that accord with each kind of being. This is the sequence in transforming others.

b/1/3) CONTAINING BOTH THE MEANING OF ONE’S OWN PRACTICE AND THAT OF TRANSFORMING OTHERS [9) Universal offerings to all Buddhas, 10) Universal accomplishment of sentient beings]

b/1/3/6) UNIVERSAL OFFERINGS

Making offerings to the Buddha leads to the fruition of one’s own practice. Making offerings does not consist merely in presenting flowers, incense, and the four requisites; conforming one’s conduct to the practice is the supreme Dharma offering. Therefore, the Infinite Life Sutra says: “If you follow My words, you have thereby made offerings to the Buddha. To act in accordance with the teaching leads to the fruition of one’s own cultivation.”

b/1/3/7) UNIVERSALLY ACCOMPLISHING SENTIENT BEINGS

Accomplishing sentient beings leads to the fruition of transforming others. In all four deportments, a bodhisattva never forgets sentient beings; how much more, when entering the pure Dharma gates of the Buddha-lands, is everything done for the benefit of sentient beings. In brief, this is transforming others.

[The three points of universally entering Dharma gates, universal skillful means, and universally expounding the Dharma are not discussed in this passage.]

b/2) THE TEN MEANINGS COMPARED WITH THE UNIVERSAL GATE [b/2/1) UNIVERSAL LOVING-KINDNESS AND COMPASSION, b/2/2) UNIVERSAL GREAT VOWS, b/2/3) UNIVERSAL CULTIVATION, b/2/4) UNIVERSAL SEVERANCE OF DELUSIONS, b/2/5) UNIVERSALLY ENTERING DHARMA GATES, b/2/6) UNIVERSAL SUPERNATURAL POWERS, b/2/7) UNIVERSAL SKILLFUL MEANS, b/2/8) UNIVERSALLY EXPOUNDING THE DHARMA, b/2/9) UNIVERSALLY MAKING OFFERINGS TO ALL BUDDHAS, b/2/10) UNIVERSALLY ACCOMPLISHING SENTIENT BEINGS]

b/2/1) LOVING-KINDNESS AND COMPASSION [b/2/1/1) UNIVERSAL LOVING-KINDNESS CONDITIONED BY SENTIENT BEINGS, b/2/1/2) UNIVERSAL LOVING-KINDNESS CONDITIONED BY DHARMAS, b/2/1/3) UNCONDITIONED LOVING-KINDNESS AND COMPASSION]

To continue the explanation: from humans and devas up to the fruitions of the higher bhumis, all possess loving-kindness and compassion. This teaching does not go beyond being conditioned by sentient beings, conditioned by dharmas, or unconditioned. In loving-kindness conditioned by sentient beings, sentient beings differ and bear many different provisional names.

The causes and effects of suffering and happiness also differ. Since it has not yet been possible to enter loving-kindness conditioned by dharmas, how can it be called universal? In loving-kindness conditioned by dharmas, there is no person, no self, and no sentient being.

Entering emptiness through the provisional, one has not yet reached provisional designation itself; how much less can this be called universal? If one employs unconditioned loving-kindness, one does not rely upon the provisional designations of the twenty-five realms, the nirvana dharmas of the two vehicles, or either of the two extremes. Although relying upon nothing whatsoever, it can illuminate both emptiness and the provisional.

If loving-kindness arises from this, it is unconditioned loving-kindness. Only when the mind penetrates the three truths is it called universal.

b/2/1/1) UNIVERSAL LOVING-KINDNESS CONDITIONED BY SENTIENT BEINGS

To explain this separately: if one cultivates loving-kindness conditioned by sentient beings, contemplates the Dharma realm, and sees that sentient beings are merely provisional designations, should this not be called universal? Here, one contemplates the provisionally designated sentient beings within the ten Dharma realms. Each Dharma realm possesses ten kinds of nature, appearance, and the other factors from beginning to end in their ultimate equality.

When the ten Dharma realms interpenetrate one another, there are one hundred Dharma realms and one thousand kinds of natures and appearances latent within the mind. Although they are not presently manifest, they are clearly and completely present therein. For example, a person’s face may bear signs of serenity or anxiety. A fool does not recognize them, but a physiognomist knows them at a glance. The complete presence within a single mind of the natures and appearances of sentient beings is likewise.

Ordinary beings are, for the most part, deluded and inverted. Very few are free from delusion and inversion. Although the principle is fully present, their feelings and perceptions remain obscured.

Sages possess awareness like the discernment of a physiognomist and know that all these thousand kinds of natures and appearances are dharmas arising through causes and conditions. If they are dharmas arising from evil causes and conditions, theirs are the natures and appearances of suffering, including suffering from beginning to end, because liberation has not yet been attained. Contemplating this suffering, the sage gives rise to great compassion.

If one contemplates dharmas arising from good causes and conditions, theirs are the natures and appearances of happiness, including happiness from beginning to end. Contemplating in this manner, one gives rise to great loving-kindness. This is as taught in the Infinite Life Sutra.

Here, the first and last realms [hell and nirvana] are used to explain nature and appearance. The nature within the hell realm is likewise: that nature does not change, just as bamboo possesses the nature capable of producing fire. If it did not possess this nature, one could not seek fire in bamboo, water in the earth, or wind in a fan. The mind’s possession of the nature of the hell realm is likewise. This is the appearance of hell.

That by which differences can be known upon being seen is called appearance. One skilled in contemplating the mind immediately recognizes the appearance of hell, just as a skilled physiognomist recognizes features without error; hence it is called appearance.

Entity means taking the mind as the entity. The mind distinctly apprehends suffering and happiness because they are inherent within its entity. For example, hairpins, earrings, and bracelets differ, but their substance is all silver. The forms of the six paths differ according to the mind; therefore, the mind itself is the entity. All movement and conveyance arise through power; even [in hell] ascending mountains of knives and entering fiery hells are all accomplished through power. All such activities are called functions. Because there is power, there are [activities and] functions, whether the doing of good or the doing of evil.

Cause means the cause consisting of the various karmas. Condition means that upon which something temporarily depends; thus, through the conjunction of causes and conditions, craving and karma take form. Fruition is the habitual fruition (…) For example, one dwelling in hell who was exceedingly lustful in a previous life still retains the memory of lustfulness. Upon seeing the object, craving arises; when one casts one’s body into it, this is called the habitual fruition. Retribution means the retributive fruit: having formerly committed the transgression of sexual misconduct, one now falls into hell and undergoes the suffering of burning. This is the retributive fruit.

The beginning is the inherent virtue of the Dharma. The end is the Dharma attained through cultivation. Their ultimate equality means that all inherent virtues are attained through cultivation.

When the inherent virtues are complete and attainment is realized through cultivation, the appearances have a former and a latter aspect and are therefore called the many appearances. The hell realm possesses ten such natures and appearances, and the remaining nine realms are likewise.

Question: “Does this realm also possess the ten natures and appearances? How do they arise through mutual interpenetration? It is difficult to believe that the other realms are also said to interpenetrate one another. Why is it said that hell possesses the nature, appearance, beginning, and end of Buddha-nature?”

Answer: “The Infinite Life Sutra says: ‘Where there is mind, there is necessarily sambodhi.’ For example, King Xianyu (114) killed [five hundred] brahmins, yet these people still possessed the three recollections. Likewise, when Basu (115) fell into hell, there were in all cases differing meanings of high and low, grave and light. Although one may be in hell, the ultimate principle of Buddha-nature is never lost. Therefore, one should know that the hell realm also possesses Buddha-nature. The Buddha-appearance is precisely the appearance of the virtue inherent in the nature. The Vimalakirti Sutra says: ‘All sentient beings are the appearance of bodhi.’ Sages perceive in this manner and are able to distinguish clearly.

Entity is the mind of the hell realm, the principle of true appearance. Power is the ten powers of the Dharma-nature, capable of manifesting great transformative functions. Function means that, in accordance with the intrinsically non-abiding nature, all dharmas are established, just as with the sinews and milk of a lion.”

Cause means the primary cause. Conditions are the virtues of the inherent condition and the illuminating condition. Effect is the great fruit of bodhi and prajna.

Recompense is the fruit of the fruit—the Great Nirvana. The root is inherent virtue. The branches are cultivation and realization.

“Equal” refers to the characteristics attained by the practitioner within inherent virtue. Inherent virtue itself also fully possesses the characteristics of the practitioner upon attainment. Therefore, it is called “ultimately equal.” The Infinite Life Sutra says: “Although the king of wondrous medicinal trees grows on the summit of the snowy mountain, various kinds of poisonous grasses also grow there.” Even the realm of hell fully contains the fruit of Buddhahood and the natures and characteristics of the ten dharmas, how much more so the other realms.

The hell realm mutually contains the other nine realms. The other realms likewise mutually contain one another. The bodhisattva deeply contemplates the beings of the ten Dharma realms and the thousand kinds of natures and characteristics fully present within a single mind.

Searching deeply into their source and illuminating the inherently virtuous qualities, whether evil or good, one must still tacitly acknowledge them; how much more, then, could good and evil be cultivated without being illuminated? It is like seeing the king of medicinal trees and poisonous grasses on the snowy mountain. By contemplating the evil and poisonous inherent qualities, one gives rise to compassion and the mind of great compassion that wishes to rescue beings from suffering.

By contemplating their good inherent qualities, one rejoices with gladness and gives rise to the mind of great loving-kindness that wishes to bestow happiness. These ten Dharma realms encompass all sentient beings without omitting a single one. By cultivating loving-kindness on the basis of the provisional designation “sentient beings,” is this not loving-kindness that universally extends to all sentient beings everywhere?

Question: “Beings in the hell realm endure severe suffering from which they have not yet escaped; why, then, speak of bestowing happiness?”

Answer: “When sentient beings enter hell, they give rise to three recollections. Taking advantage of this opportunity, the bodhisattva immediately gives them the cause of peace and happiness. Precisely for this reason, it is called bestowing happiness.”

Furthermore, a bodhisattva can, through the mind of great compassion, undergo suffering in their stead so that sentient beings may find respite. In the other realms, suffering is lighter, so bestowing happiness is easier to explain.

b/2/1/2) UNIVERSAL LOVING-KINDNESS CONDITIONED BY DHARMAS

Second, loving-kindness conditioned by dharmas consists in contemplating that all the good and evil natures and characteristics throughout the ten Dharma realms are like empty space, and that the ten Dharma realms themselves are merely provisional designations; those provisional designations are also empty. The formations and consciousness among form, feeling, perception, formations, and consciousness in the ten Dharma realms are also empty.

The places of the ten Dharma realms are also empty. Neither self nor possessions of self can be apprehended; they are like illusions and transformations and possess no reality. Their characteristic is ever quiescent and ultimately empty.

Why, then, do sentient beings persist in regarding them as real? It is because sentient beings are unaware and unknowing that they are afflicted by suffering and fail to attain the happiness of unconditioned quiescence and extinction. To rescue them from suffering, one gives rise to great compassion; wishing to bestow happiness upon them, one gives rise to great loving-kindness.

The Vimalakirti Sutra says: “If one can expound this Dharma for sentient beings, that is true loving-kindness.” If one gives rise to loving-kindness conditioned by the dharmas of only one Dharma realm, it is not universal. Now, when loving-kindness is aroused on the basis of the dharmas of all ten Dharma realms, how could it not be universal? Therefore, it is called Universal Loving-Kindness Conditioned by Dharmas.

b/2/1/3) UNCONDITIONED LOVING-KINDNESS

Third is unconditioned loving-kindness. If one relies upon the differentiated provisional designations of the natures and characteristics of the ten Dharma realms, this provisional is itself not provisional. The ten Dharma realms are like illusions and transformations; emptiness itself is not emptiness.

Because it is not provisional, one does not take the natures and characteristics of the ten Dharma realms as conditions. Because it is not empty, one does not take the truth of the ten Dharma realms as a condition. Thus, one is not caught in either extreme, neither abiding nor attaching; this is called the Middle Way.

Nor can one take the Middle as a condition; thus, it is ultimately pure. Contemplating in this way, although one takes neither Emptiness nor the Provisional as a condition, one freely illuminates both extremes and gives rise to unconditioned loving-kindness and compassion, rescuing beings from the two sufferings [of birth and death] (---) and bestowing the happiness of the Middle Way. It is like a magnet attracting iron: even those who have not received the teaching naturally respond in accord.

Unconditioned loving-kindness and compassion embrace the capacities pertaining to the three truths without error. Because there is no need to give rise to a thought, they are called unconditioned loving-kindness and compassion. Practitioners should cultivate this loving-kindness and compassion while still at the stages of ordinary beings (…); they will then enter the stage of disciples of the five grades (---).

Through contemplative practice, unconditioned loving-kindness and compassion advance into the stage of the ten faiths (…). Resemblance to unconditioned loving-kindness and compassion enters the stage of the ten abodes (…). Only then is it called partial realization (…) of unconditioned loving-kindness and compassion.

This continues up to Equal Enlightenment(118), approaching the ultimate loving-kindness and compassion, permeating sentient beings while remaining unmoving like a bright mirror and free of thought like a magnet that naturally attracts iron. Therefore, it is called unconditioned loving-kindness and compassion.

1) UNIVERSAL GATE

Because it fully possesses the three truths, it is called universal; because it penetrates the Middle Way, it is called a gate.

b/2/2) UNIVERSAL GREAT VOWS

Second, what are universal great vows? “Great” means vast and extensive. “Vow” means to restrain. “Aspiration” means to seek.

It means restraining the mind in order to seek the supreme Dharma; therefore, it is called a great vow. The foundation of great vows is loving-kindness and compassion, and loving-kindness and compassion are inseparably connected with suffering and happiness. Great vows correspond to the Four Noble Truths.

Upon seeing the truth of suffering and how it oppresses and torments beings, one gives rise, in response to conditions, to the vow that those not yet delivered shall all be delivered.

Upon seeing the delusions of the truth of the origin of suffering, which cause beings to revolve amid confusion and remain bound within the vast and boundless cycle of birth and death, one finds them truly worthy of compassion and gives rise to the vow that those not yet liberated shall be liberated.

The path is pure, yet sentient beings do not know it. Those who travel this path can leave birth and death and reach the place of peace and happiness. Wishing to guide sentient beings onto this path, one vows that those not yet at peace shall be brought to peace. The place where afflictions are extinguished is precisely nirvana. Because the karmic recompenses produced by various seeds have been eliminated, the two kinds of Nirvana (…) are attained. On this basis, one gives rise to the vow that those who have not yet attained Nirvana shall attain Nirvana.

The cause of birth and death is difficult to know, while the fruit of suffering is easy to know; therefore, the fruit is explained first and the cause afterward. The wondrous principle of Nirvana is skillful means; therefore, the cause is explained first and the fruit afterward.

The Infinite Life Sutra says: “If one does not understand how to process milk, it is difficult to obtain curds, much less fresh butter and ghee.” These four meanings follow a single course. It is solely because the mind is deluded that karma arises, and karma then immediately leads to its fruit. If one wishes to know the source of the fruit, one must know the accumulated cause of that fruit.

To restrain the mind and cease karma is to destroy the revolving cycle of birth and death; to subdue the afflictions is the path. If one practices without indolence, endures hardship, and remains patient, illumination will arise. When all fruits are completely eliminated and the realization of non-arising is attained, this is called cessation. Although these four differ, in reality they are but a single thought; how could they be any other Dharma? As are the Four Noble Truths, so too are the great vows.

Next, universality and non-universality are explained. If ordinary beings do not delight in what is low but delight only in what is lofty, and establish their vows accordingly, this cannot be called universal. Those of the Two Vehicles see the three realms as a burning house and, being afraid, cultivate the Path; since this view pertains to the Four Truths of segmentary birth and death, it too is not universal.

In the Separate Teaching, segmentary birth and death comes first and transformational birth and death afterward; this too is not universal. In the Perfect Teaching, bodhisattvas can illuminate all suffering, its arising, its cessation, and the Path within a single mind, knowing that all the views and cravings of ordinary beings are precisely the truth of arising in the [Four Truths] involving activity (…). The attachment of those of the Two Vehicles to emptiness is precisely the truth of arising in the [Four Truths] involving no activity (…).

Therefore, the Vimalakirti Sutra says: “The Dharma is called undefiled. If one is defiled by the Dharma, this is called defilement by Dharma; this is not seeking the Dharma.” The sutra also says: “Because the accumulated bonds have not yet been exhausted, the flowers still cling to the body,” meaning that the delusions associated with transformational birth and death (…) have not yet been cleansed away. The Infinite Life Sutra says: “The bhikshus within the Mahayana have not yet eliminated their afflictions for the sake of the true Dharma; this is the arising of the [Four Truths] involving no activity.” Even the craving that arises in conformity with the Dharma of the Path remains the truth of arising in the [Four Truths] involving no activity.

This arising is called the arising to be comprehensively known (…).

What is the suffering to be comprehensively known? (…). Because there is arising, it draws forth the resultant retribution of suffering. The arising in the [Four Truths] involving activity draws forth the suffering of segmentary birth and death.

The arising in the [Four Truths] involving no activity draws forth the suffering of transformational birth and death; this is knowledge of the truth of suffering. Comprehensive knowledge consists of the Path and cessation employed to counteract suffering and its arising. The Five Precepts and Ten Good Deeds neither disturb nor lead beyond. The Four Truths and the Twelve Links of Dependent Origination within the Two Vehicles extend to nirvana with remainder and nirvana without remainder.

The Shared Teaching is likewise. In the Separate Teaching, one passes through the fruitions step by step before reaching the state of permanent abiding. Because one cannot possess immeasurable paths within a single Path, it is not called the universal Path.

In the Perfect Teaching, the Middle Way is precisely the true aspect. The Sutra on the Contemplation of Samantabhadra says: “The cause of the Mahayana is the true aspect of all dharmas.” To cultivate in this way is to cultivate according to the perfect cause; therefore, it is called the universal Path. The nirvana thereby attained is the ultimate state of permanent abiding.

All afflictions are forever extinguished, just as the fire during a cosmic calamity burns everything without leaving any trace; therefore, it is called universal cessation. Contemplating the Four Truths in this way is all-encompassing. Therefore, when vows are made on the basis of these Four Truths, how could they fail to extend everywhere?

Hence, they are called universal great vows. If contemplation of the virtuous qualities of the ten Dharma realms is used to cultivate good and evil, whether those vows may be called universal or non-universal would lead to an extremely extensive discussion. The explanation in terms of the Four Truths differs, but its application here is also correct.

b/2/3) UNIVERSAL CULTIVATION AND PRACTICE

Third is the clarification of universal cultivation and practice. First, cultivation and practice in sequential stages are clarified; afterward, cultivation and practice that do not follow sequential stages are clarified. All of these are fully explained in the Infinite Life Sutra.

b/2/4) UNIVERSAL ELIMINATION OF DELUSIONS

Fourth, what is the universal elimination of delusions?

If one proceeds from the Provisional into Emptiness, one stops at eliminating the delusions of the four abodes. Therefore, the flowers still cling to the body; the true Dharma has not yet eliminated the afflictions. One has merely departed from falsity and has not yet attained complete liberation.

If one proceeds from Emptiness into the Provisional, one stops at eliminating delusions as numerous as dust and sand. Since they are eliminated without relying on the fundamental basis, this too is not universal.

If one sees Emptiness and the Provisional as nondual and correctly contemplates the Middle Way, then once the root is pulled up, the branches naturally wither, just as when the great earth is overturned, all trees and grasses must die. Therefore, this is called the universal elimination of delusions.

b/2/5) UNIVERSAL ENTRY INTO DHARMA GATES

Fifth is universal entry into Dharma gates. Those of the Two Vehicles can enter only one Dharma gate and cannot enter two, much less enter many Dharma gates.

If one cultivates step by step, proceeding from the easy to the difficult, one knows only this single Dharma gate and cannot know the other dharmas; therefore, this is not universal.

If one enters the kingly samadhi (…), everything is contained within it. For example, when a king arrives, his attendants accompany him, and these attendants in turn bring their own attendants. The kingly samadhi is likewise. When one enters this samadhi, all other samadhis are contained within it. This is the samadhi of the Three Truths. The samadhi of the Three Truths, in turn, has a great many Dharma gates as its retinue, all of which also enter the kingly samadhi. Therefore, this is called universal entry into Dharma gates.

b/2/6) UNIVERSAL SUPERNATURAL POWERS

Sixth, what are universal supernatural powers? If a great arhat, with the divine eye, can see a great trichiliocosm; a pratyekabuddha can see a hundred Buddha lands; and a bodhisattva can see Buddha lands as numerous as the sands of the Ganges, such vision is still limited, and these supernatural powers are not yet called universal. Why is this?

Because the objects taken as conditions are narrow, the supernatural powers that arise are also limited. Now, bodhisattvas of the Perfect Teaching take the objects within the ten Dharma realms as conditions and generate supernatural powers capable of seeing the ten Dharma realms without limit. [Followers of] the Three Vehicles do not even know all the names of these Dharma realms, much less can they see their states. Since this is so with what the eye sees, it may be understood that the same applies to the other faculties. Wondrous supernatural powers (---) should be explained extensively.

b/2/7) UNIVERSAL SKILLFUL MEANS

Seventh, what are universal skillful means? The skillful means employed in advancing along the practice are called skillful means before attaining the Path. The skillful means employed in initiating responsive functions are called skillful means after attaining the Path.

Here, the skillful means after attaining the Path are discussed. When those of the Two Vehicles and lesser bodhisattvas employ skillful means, they enter only a single Dharma gate. Even if they wish to transform others so that [those others] may attain what they themselves have attained, and bring forth the function of transforming beings, their skillful means both before and after attaining the Path are not universal.

Bodhisattvas of the Perfect Teaching take the Two Truths as skillful means, encompassing all skillful means. They enter the Middle Way and simultaneously illuminate the Two Truths. The supernatural transformations of the Two Truths pervade the ten Dharma realms, while the Dharma-body suffers no diminution. Thus, both before and after attaining the Path, these are called universal.

b/2/8) UNIVERSAL TEACHING OF THE DHARMA

Eighth, what is the universal teaching of the Dharma? When those of the Two Vehicles and lesser bodhisattvas teach the Dharma, they cannot simultaneously respond to all voices. Moreover, because customs differ greatly, they cannot enable everyone to understand.

The Infinite Life Sutra says: “Kauṣṭhila possessed the highest four unobstructed eloquences in the Dharma of the shravakas, yet he was not a bodhisattva.” Now, practitioners of the Perfect Teaching expound the Dharma with a single voice (---), and beings gain comprehension and understanding according to their kind. One wondrous voice pervades the ten Dharma realms, like the lute of an asura (---), which emits sounds in accordance with people’s wishes.

Therefore, this is called teaching the Dharma. Wondrous teaching of the Dharma (---) is [a topic] to be explained extensively.

b/2/9) UNIVERSALLY MAKING OFFERINGS TO ALL BUDDHAS [further divided into two: b/2/9/1) Explanation in Terms of Phenomena, b/2/9/2) Explanation in Terms of Principle]

Ninth, universally making offerings to all Buddhas is divided into two parts: first, phenomena; second, principle.

b/2/9/1) EXPLANATION IN TERMS OF PHENOMENA

The Avatamsaka Sutra says: “One makes offerings not merely to one Buddha or one Buddha land, but to Buddhas as numerous as motes of dust, even to ineffable, ineffably many Buddhas.” Without emerging from the samadhi of cessation (…), one manifests the various deportments. Sitting in meditation, joining one’s palms, and praising the Dharma kings, one offers one’s body, life, and wealth throughout the ten directions, like clouds pouring down rain, thereby making offerings to all Buddhas.

b/2/9/2) EXPLANATION IN TERMS OF PRINCIPLE

The explanation in terms of principle is as follows: The mind of correct contemplation within the wisdom of the Perfect Teaching is called awakening. Awakening is precisely Buddha. The merit from the permeation of the myriad practices into this wisdom is called omniscience. Cultivating merit to nurture this wisdom is precisely nurturing omniscience. The Vimalakirti Sutra says: “By giving a single morsel of food to all, one is said to make offerings to all Buddhas.”

b/2/10) UNIVERSALLY BRINGING SENTIENT BEINGS TO ACCOMPLISHMENT

Tenth, what is universally bringing sentient beings to accomplishment? For example, the light of a firefly, the light of a lamp, and the light of the moon and stars cannot illuminate very much. When sunlight shines upon the world, all the plants, trees, forests, and mountains grow, blossom, and bear fruit. Non-Buddhist paths are like the light of fireflies; the Two Vehicles are like lamplight; the Shared Teaching is like the stars; and the Distinct Teaching is like the moon. Their accomplishments are likewise.

Now the sages of the Perfect Teaching, through wisdom and compassion, can permeate and benefit without limit or measure, both invisibly and visibly. The Avatamsaka Sutra says: “A bodhisattva does not arouse the aspiration for bodhi merely for the sake of one sentient being, one land, or one group of sentient beings, but arouses the aspiration for bodhi for the sake of ineffable, ineffably many Buddha-realms and sentient beings as numerous as the motes of dust in those lands.” At the same time, they bring equal benefit everywhere, like a great rain simultaneously soaking all four quarters; hence this is called universally bringing sentient beings to accomplishment.

The meanings of the Universal Gate are measureless, boundless, and inexhaustible; as stated in the Vimalakirti Sutra, they cannot be fully received and retained. Now, concerning the three designations of Avalokitesvara’s Universal Gate: “contemplation” is awakening; awakening is Buddha; “world” is the object of contemplation. The object is precisely suchness.

The Universal Gate is right and universal knowledge. These three meanings cannot be exhausted. If one perceives this intent, that is sovereign exposition.

Now, relying upon this Universal Gate Chapter, we seek the full ten meanings of the word “universal,” which are attested here.

When the venerable Avalokitesvara compassionately regarded the fourfold assembly and presented the jeweled necklace, not all these things bore the same designation. Compassionate regard means sympathy and care; this is universal loving-kindness and compassion. When loving-kindness and compassion are exercised extensively, this signifies universal great vows.

Appearing in many different forms and going to different lands to liberate sentient beings is called purifying Buddha-lands. If the foregoing is not universal practice, then what is? Because one is not bound oneself, one can release others from bondage.

Because one is not poisoned oneself, one can remove poison from others. Merely by invoking the name, one attains liberation. Are these not all teachings that reach everywhere, namely, the universal elimination of delusion?

Manifesting through the Universal Gate means entering the universal Dharma-gate. The power of skillful means is universal skillful means. The power of supernormal faculties is universal supernormal faculties.

If one teaches the Dharma to others, this is called universal teaching of the Dharma. Bringing abundant benefit to others is universally bringing sentient beings to accomplishment. Dividing it into two portions (…) and making offerings to two Tathagatas (…) is universally making offerings to all Buddhas.

All these meanings are present in the scripture; therefore, I have cited them as evidence.

II) REVEALING THE ESSENCE

Second is the explanation of the essence. Taking wisdom united with the Dharma-body constitutes the essence. However, scriptures that speak of the three bodies take only the Dharma-body as their essence. In this chapter, two bodies are taken; therefore, the principle and wisdom united with the [Dharma-body] are taken as the essence. This wisdom is the principle of the true aspect. Why is this so? If this wisdom lacks the wisdom of the true aspect, it remains [in a state of] concealment and is called the Tathagata-garbha. Now it is known that the provisional and the real, and the true aspect and principle, are not two; they are merely like the left and right sides. The meaning of the essence of the true aspect is discussed extensively in the profound meaning of the Infinite Life Sutra.

III) CLARIFYING THE TENET

Third is the discussion of clarifying the tenet, taking stimulus and response as the tenet. The capacities and conditions within the ten Dharma-realms are interconnected. This is the wisdom of quiescence and illumination; therefore, there are benefits arising from stimulus and response, whether earlier or later. The discussion of benefits is extremely extensive. Here, we directly discuss only what is obtained through stimulus and response, just as moving the main cords of a net causes its meshes to move. Therefore, stimulus and response are taken as the essential tenet, but this section does not proceed in that way.

Cause and effect are spoken of in general terms. From ordinary beings to [the sages] of the higher stages, all have cause and effect. Both that which can stimulate and that which is stimulated arise from cause and effect. The scriptural text [of this chapter], however, does not state this explicitly. Although the capacity includes cause and effect, it is designated “stimulus.” The sage is not designated in terms of cause and effect but solely as “response”; this is merely an expedient designation based upon the meaning of the text.

Stimulus and response have six meanings. A) First, explaining the names. B) Second, explaining their characteristics. C) Third, explaining their similarities and differences. D) Fourth, explaining their mutual relation (…). E) Fifth, explaining whether they are universal or not universal. F) Sixth, distinguishing contemplation of the mind. All these are found in the Infinite Life Sutra.

Question: “If we speak of capacity, it is the subtle goodness that is about to arise. If subtle evil is about to arise, is that also a capacity?”

Answer: “Certainly.”

Question: “Capacity may be wholesome or unwholesome. If it is wholesome, why would it need the stimulus of a sage? If it is not yet wholesome, how can it be said that goodness is about to arise?”

Answer: “The good nature lies concealed, like a lotus flower in the mud. The response of a sage is like the shining sun, through which [the lotus] will emerge.”

Again, it is asked: “If capacity means contemplation, is that contemplation wholesome or unwholesome? If it is wholesome, why would it need a sage’s contemplative illumination to become wholesome? If it is not wholesome, why would it need a sage’s contemplative illumination to become unwholesome? Ordinary beings and sages are clearly distinct; what connection could there be between them?”

Answer: “Contemplating goodness belongs to great loving-kindness; contemplating evil belongs to great compassion. Therefore, it is called mutual contemplation.”

Question: “If explained in terms of correspondence, capacity is so called from the standpoint of the respondent’s contemplation of the function of capacity. This explains the meaning of stimulus.”

Answer: “A round lid and a round base must correspond to each other.”

Question: “The function of the Dharma-body must respond through the function of the response-body. Yet the response-body is impermanent and therefore is no response; and if the Dharma-body has response, then it is not the Dharma-body, is it?”

Answer: “Since Dharma is spoken of as a body, why should it not be spoken of as responding? Since the response-body is already called ‘response,’ how can it be said not to respond? Thus, both fully possess response.”

Again, it is asked: “Are stimulus and response one or different? If they are one, then one stimulus is one response, and thus the ordinary conforms to the sage. If they are different, they have no relation to each other.”

Answer: “When stimulus and response are discussed, they are neither one nor different.”

Question: “Are stimulus and response illusory or real? If they are real, then the ordinary being is real. If they are real, how can there be transformation? If they are illusory, what does the illusion transform?”

Answer: “It transforms precisely as it is.”

Question: “The sage is the one who is stimulated, and the ordinary being is the one who can stimulate. The sage is the one who can respond, and the ordinary being is the one to whom the response is made. That which is stimulated is not the stimulus, and that to which the response is made is not the response. How, then, can it be said that stimulus and response intersect in communion?”

Answer: “That which is stimulated is in reality without stimulus; it is called ‘that which is stimulated’ only in accordance with the stimulus. When the sage is said to be that which is stimulated, that to which the response is made is in reality without response; it is called ‘that to which the response is made’ only in accordance with that response. Therefore, the ordinary being is said to be that to which the response is made, while that which is stimulated is the capacity to respond, and the capacity to respond is that which is stimulated.

“Likewise, that to which the response is made is the capacity to stimulate, and the capacity to stimulate is that to which the response is made. Since no stimulus or response is real, neither are stimulus and response different; although they are not different, they are different. The sage has nothing that is stimulated, yet when seen by the eye, can respond.

The ordinary person does not respond, yet when seen by the eye, there is stimulus; therefore, it is said that stimulus and response intersect in communion. Taken separately, these words are indeed difficult. In reality, stimulus and response are not distinct.

If the sage has no capacity to stimulate and the ordinary person has no capacity to respond, why not say that the sage has no capacity to respond and the ordinary person has no capacity to stimulate? If so, there would be no difference between ordinary beings and sages. If not, then stimulus and response are different; why, then, is it said that they are not different?”

Furthermore, if that which can stimulate is the reality of that which cannot stimulate and is merely given the name “that which can stimulate,” why is it not called “that which can respond”? If that which is responded to is not real, why is it not called “that which is stimulated”? If it is as stated above, then there is no stimulus and response between ordinary beings and sages. If it is not as stated above, then there is a difference; why, then, is it said that there is no difference? A further difficulty: if that which can stimulate is taken as that which is responded to, and that which is stimulated is taken as that which can respond, then the meaning of self-production arises of itself.

If that which can respond is merely that which is responded to, and that which can stimulate is merely that which is stimulated, would this still constitute the meaning of self-production? If that which can respond produces that which is responded to, and that which can stimulate produces that which is stimulated; if that which can stimulate produces that which is stimulated, and that which is stimulated produces that which can stimulate; if that which can respond produces that which is responded to, and that which is responded to produces that which can respond—then all arise from something other, so how could this be the meaning of production from another nature?

If they are produced jointly, this falls into the two errors (..). If one departs from the two errors above, one falls into the error of causelessness (..)

Question: “If so, is there no stimulus and response?”

Answer: “Because sages abide in the Dharma of equality and non-abiding, they do not abide in stimulus; through the Four Siddhantas, they respond in accordance with capacities.”

Question: “Can the goodness arising from deluded attachment bring about a response?”

Answer: “Even the evil of deluded attachment can still bring about a response.”

Question: “Deluded attachments are not one; are responses therefore also two?”

Answer: “Response is originally nondual, but functions according to conditions.”

Question: Ordinary beings are called worldlings. Goodness leads to happiness, while evil brings the suffering it evokes. A sage is called upright.

Uprightness is neither good nor evil, neither suffering nor happiness. Good and evil are thus; how, then, can they stimulate what lies between them, which is neither good nor evil?”

Answer: “The compassion of the sage transcends good and evil precisely in order to lead beings into the uprightness that is neither good nor evil; therefore, there is stimulus and response.

IV) DISCERNING FUNCTION

Fourth, compassion that benefits beings is taken as the sphere of function.

Question: “Are the two kinds of wisdom not sufficient for this function?”

Answer: “The two kinds of wisdom are discussed here in general terms; their specific treatment is found in the appendix.

To clarify hidden and manifest benefit, function is discussed here. Elsewhere, it may be explained that the hidden benefit of the Dharma-body is permanent. The response-body appears temporarily and subsequently vanishes, and thus is impermanent. Here it is clarified that the Dharma-body is eternally quiescent yet perpetually illuminating; such is the principle.

The response-body benefits beings everywhere without ever ceasing, and in this sense it too is permanent. If it is said that at times there is a response and at times there is none, then it is also impermanent.

The Dharma-body is both beneficial and without benefit; therefore, one should know that it is both permanent and impermanent, both hidden and manifest,

like the sun and moon, which at times are full and at times wane. The Tathagata always employs both Dharmas, permanence and impermanence, to nurture sentient beings; hence it is said that the two birds fly together (…). Thus are they called Permanent and Impermanent.

For example, cultivation depends upon external wind, rain, and sunlight, and requires the earth’s warmth from within; because of these, the myriad things grow. The two benefits, both hidden and manifest, are likewise so. Within these, the King Samadhi is employed ten times to destroy the twenty-five realms of existence.

The function of compassion in benefiting beings is fully explained in the Profound Meaning of the Sutra of Infinite Life.

Question: “Since Avalokitesvara benefits beings so extensively, this should be sufficient for attaining Buddhahood. Why does he remain a bodhisattva?”

Answer: “This is difficult to understand, but the sutras contain two accounts. The Sutra of Avalokitesvara’s Prediction clearly states that Avalokitesvara and Mahasthamaprapta attained the illusion-like samadhi and traveled throughout the ten directions to transform and liberate the myriad beings. In the past, Lion Golden Light sported freely in the land of the Tathagata King of the Realm (…), named Majestic Virtue, and by transformation produced two sons.

The one on the left was named Jewel Thought, namely Avalokitesvara. The one on the right was named Supreme Jewel, namely Mahasthamaprapta. They went to ask the Buddha how to make the most excellent offering. The Buddha replied that they should arouse the bodhicitta. They then followed the Tathagata and first aroused the bodhicitta. After Amitabha Buddha attained Buddhahood, these two also attained perfect enlightenment. Avalokitesvara was called King of the Mountain of Universal Light and Merit. Mahasthamaprapta was called Jewel King of the Merit of Excellent Abiding.

Furthermore, the Tathagatagarbha Sutra says that Avalokitesvara, Manjusri, and the other venerable ones have not yet attained Buddhahood, whereas the Avalokitesvara Samadhi Sutra says that Avalokitesvara had previously attained Buddhahood under the name Tathagata Radiance of the True Dharma.

Shakyamuni was that Buddha’s disciple who practiced austerities. These two passages contradict each other in meaning; how should they be explained? One should know that they merely employ the Four Siddhantas to transform beings; do not take them as literal truths and seek after them.

V) THE CHARACTER OF THE TEACHING

Fifth, clarification of the character of the teaching.

There are many sutras that teach about Avalokitesvara, such as the Invitation of Avalokitesvara, Avalokitesvara’s Prediction, Avalokitesvara Samadhi, Avalokitesvara Repentance, and the Greatly Compassionate and Valiant Avalokitesvara, and so forth; these sutras are not alike. The text now in circulation consists of 1,530 words from a single chapter of the Lotus Sutra, extracted and circulated separately by the Dharma master Dharmaraksha (…), who was also called Bodhisattva Yipole.

He traveled in transformation through the Onion Range (…) and then arrived in Hexi (…). The king of Hexi, Juqu Mengxun, took refuge in the True Dharma and, being ill, sought the Dharma master’s help. The master said: “Avalokitesvara has affinities with this land.

Recite and recollect his name, and your suffering and affliction will be dispelled.” For this reason, this chapter was extracted and circulated independently. This chapter belongs to the dissemination section of the Lotus Sutra. Because it is disseminated, it is the teaching that opens the provisional and reveals the real, enabling these two benefits, hidden and manifest, to benefit beings of the future.

With an all-encompassing body, Avalokitesvara responds throughout all ten Dharma realms and enables beings to attain liberation.

Practitioners of the Perfect Teaching embrace the Dharma in its complete perfection and therefore can disseminate the Perfect Teaching; this is the character of the dissemination of the Perfect Teaching. In terms of the five flavors, this is the dissemination of the flavor of ghee (…).

Question: “The sutra text says that the powers of skillful means are each different; if the teachings differ, the responses also differ. How, then, can this possess the character of the Perfect Teaching?”

Answer: “One who can expound in an all-encompassing and extensive manner according to the capacities of beings in the various Dharma realms embodies the Perfect Teaching. Although capacities differ, this cannot hinder one who bears the Dharma from responding skillfully according to those capacities, just as the Buddha, though abiding in the One Vehicle, distinguished and taught it as the Three Vehicles. How could one therefore say that the Buddha was merely a shravaka or a pratyekabuddha? It is further said that if there are people of profound faith and broad understanding, this sutra should be taught for them.

If people do not believe in this profound Dharma and do not believe in the benefit and joy of this Dharma, it is nevertheless revealed and upheld in obedience to the Buddha’s essential intent, responding all-encompassingly to the myriad capacities and conditions. All these differences are merely [a form of] the dissemination of the Perfect Teaching.”

Again, it is asked: “If one is able to expound perfectly, that person’s teaching is also perfect. Since practitioners’ capacities differ, to which teaching do they belong?”

Answer: “If they originally possess capacities for a peripheral teaching [other than the Perfect Teaching], then it is like the teaching of the Deer Park. If they originally possess capacities for the Perfect Teaching, then the response is also perfect. First, during the Deer Park period, the Buddha had not yet revealed the Origin in order to disclose the Trace, nor had he brought the Three Vehicles into the One Vehicle; therefore, neither persons nor Dharma were yet perfect. Those skillful means cannot be called perfect. Now this sutra opens the provisional and reveals the real. Although there are many kinds of bodies, the Origin and Trace cannot be said not to be one. Although many Dharmas are taught to open the Perfect Way, the meaning is free from error.”

Question: “The passage above says to straightforwardly cast aside skillful means. According to these words, how can skillful means be spoken of?”

Answer: Because [the passage above is speaking of] revealing the real, it says that [the provisional] is relinquished. Here, relying on the teaching of the “Madhyamaka Śāstra” to demonstrate it, the inconceivable essence and function are one and the same.