觀音玄義

In general, the Dharma realm is perfectly interfused, and forms are not [truly] forms; true suchness is pure and, [although] it transforms [without end], it transforms yet does not [truly] transform. Because the forms [of dharmas] do not [abide] in any one [fixed] form, there is nowhere that is not form.

Because it transforms yet does not [truly] transform, there is nothing that does not transform. Originally neither [fixed] here [nor] not here, he therefore [responds according to beings’ thoughts] by manifesting bodies in the nine realms. This is not yet the place of constant quiescence [where one may] enter the nondual state (….) He employs the wisdom of the three karmas [of body, speech, and mind] to seek deliverance across the ocean of suffering.

In worlds subject to retribution [within the three realms] and worlds beyond retribution [outside the three realms], by means of the four profound and weighty vows, he causes peace and joy to permeate [everywhere]. Therefore, in the Saha world he is called the Fearless One. Avalokitesvara [many kalpas ago] cultivated the path in the presence of Buddha Ratnagarbha and perfected the lineages of awakening.

He was called Radiance of the True Dharma and, as the bodhisattva in the position of succession, bore the title Universal Light of Merit [Bodhisattva].

His Origin and Manifestations (…) are such as these. Let us examine further the skillful means that accord with conditions; what has been related above is only one instance. We shall now speak of Avalokitesvara.

According to the proper pronunciation of the Western Region (India), the name is A Da Ba Lau Cat De Du (Avalokitesvara), meaning Contemplator of the Sounds of the World. Subject and object are perfectly interfused [in the Middle Way], and he comprehends the twofold wisdom of being and nonbeing [pertaining to the two truths]. Illuminating the true nature completely and observing it from beginning to end—this is called contemplation.

The sounds of the world are the objects contemplated. The myriad beings move in entirely different ways, and the sounds they utter also differ, yet he delivers them all from suffering. Through the profound and vast loving-kindness of the Bodhisattva, he simultaneously saves beings everywhere and causes them all to attain liberation; therefore, he is called Avalokitesvara, the Contemplator of the Sounds of the World.

The purpose of this sutra is to elucidate both aspects—object and wisdom, the contemplator and the contemplated (---)—pertaining to him.

Sutra means using literary words to expound the teachings and thereby help practitioners cultivate the mind. Universal Gate means: “universal” signifies everywhere, while “gate” signifies that through which one may pass. By means of the one true aspect, the ten Universal Gates are opened. Because there is no obstruction, it is called the Universal Gate.

Chapter means category. The meaning of each category is established as a chapter according to its name. This great treatise (The Profound Meaning of the Lotus Sutra, one of the Three Great Works) consists of five sections, which are explained and enumerated as follows:

THE FIVEFOLD PROFOUND MEANING [the fivefold profound meaning] (…) comprises: I) EXPLANATION OF THE NAME, II) DISCLOSURE OF THE ESSENCE, III) CLARIFICATION OF THE PRINCIPLE, IV) DISCERNMENT OF THE FUNCTION, and V) CHARACTERIZATION OF THE TEACHING.

The Explanation of the Name is itself divided into two parts.

I) EXPLANATION OF THE NAME: [The Explanation of the Name is further divided into two parts: A) General Explanation of the Name, and B) Particular Explanation of the Name]

The first is the General Explanation of the Name, and the second is the Particular Explanation of the Name. In the general explanation, person and Dharma are combined and explained together. In the particular explanation of the name, person and Dharma are separated and explained individually. Why is this so? Because conditions may involve sharp [faculties] or dull [faculties], and the [teaching] expounded may be comprehensive or concise. The General Explanation of the Name will now be explained; it comprises four points.

A) GENERAL EXPLANATION OF THE NAME [The General Explanation of the Name comprises four points: 1A) Presentation of the Names, 2A) Sequence, 3A) Explanation, and 4A) Discriminating Clarification]

The first is the presentation of the names; the second, their sequence; the third, their explanation; and the fourth, discriminating clarification.

1A) PRESENTATION OF THE NAMES

[The Presentation of the Names comprises ten meanings: 1) Person and Dharma, 2) Loving-kindness and Compassion, 3) Merit and Wisdom, 4) True and Responsive, 5) Medicine and Jewel, 6) Hidden and Manifest, 7) Provisional and Real, 8) Origin and Manifestation, 9) Conditioning and Illuminating, and 10) Wisdom and Severance]

The first, the Presentation of the Names, comprises ten meanings by which the General [Explanation of the Name] is elucidated. Why is this so? The ultimate principle of purity has no name and no form; it is neither Dharma nor person. It transcends enumeration and is neither one, two, nor three; yet the wondrous principle, open and unobstructed amid the absence of name and form, is [provisionally] expressed through names and forms. Thus a name is established for that which has no name, and it is only provisionally designated as person [and] Dharma.

Although there is no [actual] enumeration, enumeration is nevertheless discussed. Thus the Great Treatise states: Prajnaparamita is a single Dharma, yet the Buddha spoke of it under numerous names. Different names were established in accordance with sentient beings. Ten meanings will now be used to elucidate the meaning of the General [Explanation of the Name].

These ten meanings are: first, person [and] Dharma; second, loving-kindness [and] compassion; third, merit [and] wisdom; fourth, true [and] responsive (---); fifth, medicine and jewel (---) [the two bodies]; sixth, hidden [and] manifest; seventh, provisional [and] real (---); eighth, origin [and] manifestation; ninth, conditioning [and] illuminating (8); and tenth, wisdom [and] severance (---).

2A) SEQUENCE [Comprising two points: a) Sequence According to Contemplation, and b) Sequence According to the Teaching]

It comprises two parts: a) Sequence According to Contemplation (…), and b) Sequence According to the Teaching (…).

– Sequence According to Contemplation refers to a general discussion of the initial mind, the intermediate mind, and the final mind, from the perfection of the causes [of cultivation] through the attainment of the [Buddha] fruit.

– Sequence According to the Teaching refers to a general discussion of the sutras, [including] gradual, sudden, lesser, and great teachings. In the approach according to contemplation, person and Dharma are taken as the starting point.

a) SEQUENCE ACCORDING TO CONTEMPLATION

[The ten meanings are used to analyze the Sequence According to Contemplation: 1) Person and Dharma, 2) Loving-kindness and Compassion, 3) Merit and Wisdom, 4) True and Responsive, 5) Medicine and Jewel, 6) Hidden and Manifest, 7) Provisional and Real, 8) Origin and Manifestation, 9) Conditioning and Illuminating, and 10) Wisdom and Severance]

a/1) PERSON AND DHARMA

To understand contemplative practice, one must necessarily consider the person, because the person is the one who practices the Dharma. It is like a person who receives a particular retribution and is constituted through the aggregation of the skandhas. Although endowed with immeasurable virtues, that person must first have a name [by which to be called].

For this reason, person and Dharma must be discussed first. Among the ten meanings, person and Dharma stand at the beginning. Why, then, is the discussion of person and Dharma placed first? Let us refer to the scriptures. The sutra states: “For this reason, he is called Avalokitesvara.” Thus it first speaks of the person, as related above, and only afterward speaks of employing the power of skillful means to manifest everywhere. This refers to the Dharma that this person is able to practice; therefore, both person and Dharma are discussed.

a/2) LOVING-KINDNESS AND COMPASSION

The second is loving-kindness and compassion. Precisely because Avalokitesvara contemplates the Dharma of the Universal Gate and the true aspect, he realizes the principle of the true aspect, in which there is neither person nor Dharma. All sentient beings are likewise.

Thus the Avatamsaka Sutra states: “Mind, Buddha, and sentient beings—these three are no different from one another” (---). This principle is fully present, lacking nothing whatsoever. Sentient beings are endowed with this principle, yet [because of] their deluded dispositions, inversion, and suffering, they fail to awaken to it.

Having contemplated in this way, [Avalokitesvara] immediately gives rise to loving-kindness and vows to rescue beings from suffering and bestow happiness upon them. This is precisely loving-kindness and compassion. Furthermore, when explained through skillful means, loving-kindness comes first and compassion afterward.

This is also the fundamental intent of the Bodhisattva: wishing to use loving-kindness to bestow peace and happiness, when beings fail to attain peace and happiness he employs great compassion to dispel their sufferings. Thus loving-kindness comes first and compassion afterward. If discussed in terms of function, however, he first employs great compassion to rescue beings from suffering and afterward employs great loving-kindness to bestow happiness.

Moreover, practitioners first escape suffering and afterward attain happiness. Therefore compassion comes first and loving-kindness afterward. The exposition here follows the former sequence.

a/3) MERIT AND WISDOM

Third is merit and wisdom. First, one accomplishes the characteristics of person and Dharma through faith. Thereafter, one takes compassion and the deliverance of beings from suffering as one’s vow.

If one wishes to fulfill that vow, one must necessarily cultivate practice. Cultivation does not go beyond merit and wisdom: wisdom is prajnaparamita, and merit is the five paramitas (---). [Merit and wisdom] mutually support one another, enabling the vow to be successfully fulfilled, so that both phenomena and principle become complete. When wisdom increases, [one understands] great compassion and fulfills the vow to deliver beings from suffering.

When merit is profound, one fulfills the vow of great loving-kindness and accomplishes the meaning of bestowing happiness. Therefore, merit and wisdom occupy the third position. Furthermore, speaking in terms of skillful means, merit comes first and wisdom afterward. [If one] wishes to teach others, one must first place the benefit of true wisdom foremost.

If [using wisdom] is ineffective, one must then employ merit; thus, at times merit must be used to guide the way toward wisdom (in accordance with each person’s faculties).

a/4) TRUE AND RESPONSIVE

Fourth is the true and the responsive. If wisdom is transformed and becomes luminous [through cultivation], it accords with the Dharma-nature. The Dharma-nature is the true aspect and is called the Dharma-body. From the true body, the Dharma-body gives rise to the responsive body. This true [body] that manifests this responsive [body] is also developed through merit and wisdom; therefore, it is placed fourth. Furthermore, if skillful means are used to transform the myriad beings, the responsive [body] is employed first and the true [body] afterward. The sequence is arranged according to the meaning explained above.

a/5) THE TWO BODIES OF MEDICINE AND JEWEL

Fifth [concerns] the two bodies of medicine and jewel. Previously, the true body and responsive body were clarified, but this only explained how the true body and responsive body are realized; it did not yet explain how these two bodies benefit sentient beings. Now, both bodies are capable of benefiting the myriad beings. The true body does not grasp at characteristics and is likened to medicine. The responsive body responds to the faculties and conditions of the myriad [beings] and is likened to a jewel. Relying on the two designations [true and responsive] to clarify their sequence is similar to what was said above concerning loving-kindness and compassion.

a/6) HIDDEN AND MANIFEST

Sixth clarifies the hidden and the manifest. The principle of the two bodies discussed above is capable of manifesting benefits [for sentient beings]. Yet these benefits depend upon conditions: when they cannot be seen, they are called hidden benefits; when they can be seen, they are manifest benefits. Therefore, the two bodies must be placed first, with [the hidden and manifest] following afterward for clarification.

a/7) PROVISIONAL AND REAL

Seventh concerns the provisional [and] the real. Why do the benefits attained according to the preceding faculties and conditions differ? The reason is precisely that the application of skillful expedients has no fixed course.

They are applied appropriately according to faculties and conditions, in accordance with the capacities of the two kinds of wisdom (…) [of sentient beings]; therefore, this is placed after [the hidden and manifest]. The provisional comes first and the real afterward when speaking from the perspective of the shallow and the profound. From the perspective of the scriptures, however, one must first consider real benefit and only afterward consider provisional [methods] of deliverance; this is speaking in accordance with phenomena.

But if one speaks according to the Buddha’s original intent, this is solely for the sake of the one great causal condition (…). First, real benefit is revealed [to sentient beings], but if sentient beings are unable to comprehend it, skillful expedients are then employed.

a/8) ORIGIN AND TRACE

Eighth concerns Origin and Trace. Although the skillfulness of the provisional and the real brings benefit to sentient beings, this skillfulness has higher and lower levels, namely, superior, intermediate, and inferior wisdom. Origin and Trace differ. The preceding was only a brief horizontal discussion of the provisional and the real. Now, to analyze their higher and lower levels in detail, their stages must also be discussed. If the Origin is lofty, the provisional and real functions manifested in the Trace will likewise be wondrous. This follows the general discussion of this subtle and marvelous capacity. Without the Origin, [how could] there be the Trace? Thus, the Origin is discussed first. Without the Trace, [how could] the Origin be revealed? Thus, the Trace is discussed first.

a/9) CONDITIONING AND DIRECT CAUSES

Ninth [concerns] the direct cause and the conditioning cause. From the initial arousing of the aspiration and undertaking of cultivation until now, one proceeds from cause to fruition. In delivering people and benefiting beings, there are differing degrees of depth and shallowness. [Among the ten meanings,] from person and Dharma through the true [body] and responsive [body], these concern one’s own sequential cultivation [self-deliverance]. From medicine and jewel through Origin and Trace, these concern the work of helping others [transforming others]. This is only a theory that follows the sequence [from cultivation to realization of the Way] and has not yet discussed the fundamental basis [of faculties].

Now we examine the seeds of the virtues inherent in one’s nature (…). When a person develops contemplative wisdom, arouses loving-kindness and compassion, makes vows, and manifests the adornment of wisdom (…) belonging to the true body, all these arise from [the intrinsic virtue of] the seed of the direct cause (…). When one uses the Dharma of the Universal Gate to arouse loving-kindness and make vows, thereby manifesting the adornment of merit (…) belonging to the responsive body, all these arise from [the intrinsic virtue of] the seed of the conditioning cause (…). Therefore, this is placed ninth.

a/10) WISDOM AND SEVERANCE

Tenth clarifies wisdom and severance. The preceding discussion of the conditioning and direct causes concerned the source of the causes. The present discussion of wisdom and severance concerns their ultimate culmination. It begins with the direct cause and culminates in the great wisdom of bodhi (..). It begins with the conditioning cause and culminates in the virtue of severance belonging to nirvana (…). Upon entering nirvana, all [methods of] cultivation come to an end; therefore, this is placed tenth.

b) SEQUENCE ACCORDING TO THE TEACHINGS [This is further divided into two parts: b1) SEQUENCE OF THE TEACHING GATE, b2) SEQUENCE OF THE CONTEMPLATION GATE]

b1) SEQUENCE OF THE TEACHING GATE [Comprising five points: b1/1) The Huayan Period: Sudden Teaching, b1/2) The Tripitaka Teaching, b1/3) The Prajnaparamita Period, b1/4) The Lotus Sutra Period, b1/5) The Nirvana Period]

Second, [we] shall examine the various teachings to determine their sequence. This also concerns such teachings as the Shared Teaching(12) and the Distinct Teaching(---).

The meaning of the Shared Teaching is easy to understand.

The Distinct Teaching will now be discussed further.

b1/1) THE HUAYAN PERIOD: THE SUDDEN TEACHING

—As in the Sudden Teaching of the Huayan Sutra, also called the Great and Vast Buddha Garland Sutra. First, it discusses person and Dharma. The person who upholds the Dharma must be one fully endowed with loving-kindness and compassion.

A bodhisattva cultivating the causes naturally possesses merit and wisdom. Upon entering the Ten Bhumis, such a bodhisattva necessarily realizes the true [body] and responsive [body] and is then able to benefit beings; this explains the meaning of medicine and jewel. The benefits that sentient beings receive are in some cases hidden and in others manifest.

Yet this teaching does not specifically discuss the provisional and real, Origin and Trace, conditioning and direct causes, or wisdom and severance. Their general meaning is present, but their particular meanings are not. Why is this so?

Because whenever the Buddhas transform [sentient beings], there must be both the sudden and the gradual. The Sudden Teaching had already been expounded, while the Gradual Teaching had temporarily not yet [been expounded]. Because [sentient beings] had not yet understood the four intents (…), [they] could not yet comprehend it.

Although practitioners understand the scriptures of the Lesser Vehicle, they still remain as removed from the scriptures of the Great Vehicle as the mute from the deaf. This is because the scriptures [of the Lesser Vehicle] expound only the provisional [teaching] and have not yet expounded the true [teaching]. Therefore, [the scripture] says that [the Buddha] remained silent for a very long time, for there was no need to speak hastily about the essential point.

Thus it is said that there was neither the provisional nor the true. As for saying that there was neither the original nor the manifest, those scriptures did not perceive that His birth in the royal palace was the manifest, and that His Dharma body at the bodhimanda of quiescent extinction was also the manifest. [They did not know that] within only [the span of] a finger snap or a sneeze, He had revealed the original of the two bodies—the physical body and the Dharma body—(… ) existing since the distant past.

How, then, could it be said that there was neither the original nor the manifest?

It is said that there were neither the conditioning cause and the revealing cause nor wisdom and severance. Because they did not understand the faculties and minds of those of the Lesser Vehicle, which inherently possess the cause of permanence and can naturally attain wisdom and severance, bodhi, and the original fruit, it is said that there were no [conditioning cause and revealing cause, or wisdom and severance].

b1/2) THE TRIPITAKA TEACHING

Next, because the Tripitaka Teaching understands only three meanings—person and Dharma, compassion, and merit and wisdom—it does not possess the other seven [meanings, such as] the true and the responsive.... Why is this? Because the teachings of the Two Vehicles know only the body reduced to ashes and the wisdom extinguished through severance; how could they have attained the arising of the responsive [body] from the true [body]?

If there were no characteristics of the true [body] and responsive [body], how could beings be benefited? This is the difficulty. Generally speaking, all ten meanings appear to be present; specifically speaking, only three meanings are present.

If these three meanings are based upon the ultimate truth, they fully contain all ten purports. How could there be only three purports? If discussed specifically, this specific teaching corresponds to the Middle Way (---), thereby entering all three aspects of the Middle Way: person and Dharma.

For what reason, then, are the other seven [meanings] absent? The specific answer is as follows: To say generally that there are ten purports refers to the Three Vehicles; to say specifically that there are only three [meanings] refers exclusively to the bodhisattvas [of the Tripitaka Teaching].

The bodhisattvas of the Tripitaka Teaching attain compassion and merit and wisdom in the sense that they can subdue delusions. They have only subdued delusions but have not yet severed and extinguished them; therefore, they do not possess the other seven dharmas, [such as] the true and the responsive.... The Fundamental Teacher said: This teaching possesses only three [meanings]. In the Vaipulya teaching, however, one may use the path of the Lesser [Vehicle] to understand the Great [Vehicle].

Having attained the Great Vehicle Dharma of the Middle Way, from person and Dharma through concealment and revelation, together with the two benefits, it therefore possesses six purports. Yet because it still employs skillful means to train and mature (…) beings, it does not yet possess the remaining four purports, including the provisional and the true....

b1/3) THE PRAJNAPARAMITA PERIOD

We now discuss the period of the Prajnaparamita teaching. Those of the Lesser Vehicle had not yet understood that, although they encountered the lesser Dharma, it too was the Great Vehicle, the Mahayana.

Although they clearly understood the six [initial] purports, from person and Dharma onward, together with skillful means, they had not yet truly understood the provisional and the true [the latter four meanings].

b1/4) THE LOTUS SUTRA PERIOD

According to the teaching of the Lotus Sutra, those [who followed] the Lesser Vehicle were also included within it. [As the Lotus Sutra says:] “You truly are my child, and I truly am your father.” You practice this bodhisattva path, opening the provisional and revealing the true, disclosing the Original and revealing the Manifest, and clearly understanding the definitive meaning without any remaining doubt. Thus it is known that, in the Lotus Sutra period, the Middle Way had been attained, and the meanings from person and Dharma through the eighth meaning—the Original and the Manifest—had been realized. What had not been expounded during the preceding periods was now proclaimed in the Lotus Sutra period. Therefore, it is said that these matters had never before been expounded.

What has just been taught is the true Dharma. The Buddhas of the three times, because of the causes and conditions of one great matter, [manifest responsive bodies to] teach and train beings until they reach fulfillment in this Lotus Sutra. Therefore, after the Twenty Thousand Buddhas Sun-Moon-Lamp Radiance (…) had finished expounding the Lotus Sutra, they immediately entered extinction. The Buddha Kasyapa (…) did likewise.

b1/5) THE NIRVANA PERIOD

Regarding the Nirvana period, there are two kinds [of practitioners] (---): those of keen faculties and those of dull faculties. Persons such as Sariputra (…), upon hearing the Lotus Sutra, immediately awakened and entered, fully possessing the eight meanings; they did not need to wait until the Nirvana period [to awaken]. If students had dull faculties, [even after hearing] the Lotus Sutra, they still could not enter and had to study again from the beginning [therefore, during this period the Buddha expounded the teaching anew from the beginning].

Through the extensive explanation of the conditioning cause (..) and the revealing cause (..), they clearly understood the three Buddha-natures (---). Because the revealing cause (..) is the seed of the virtue of nature (…), the virtue of cultivation will bring prajna to fulfillment and ultimately accomplish the wisdom-virtue (..) of bodhi. Because the conditioning cause is the seed of the virtue of nature, cultivating virtue will bring liberation, the virtue of severance (…), and nirvana to fulfillment.

If the virtue of nature is neither the conditioning cause nor the revealing cause, it is the primary cause [as a seed] of the virtue of nature (---). When the virtue of cultivation is brought to fulfillment, it is the threefold Dharma body, the three points that are neither vertical nor horizontal (..). The Nirvana period is the period in which the eight dharmas are clearly expounded from the beginning through the attainment of wisdom and severance. All ten meanings are complete. When, from the Five Flavors, the ten dharmas are discussed in sequence and the Four Teachings are explained in general, they are also easy to understand. Thus it is known that these ten dharmas encompass both contemplation and teaching; from beginning to end, their general purport is as described above.

In truth, what method of contemplation do they not embrace, and what teaching do they not encompass? Their conception is vast and far-reaching, while their meaning is profound. From beginning to end there is an ordered progression from the coarse and shallow to the subtle and refined, without contradiction, thereby explaining how each meaning gives rise to the next.

b2) THE SEQUENCE OF CONTEMPLATION AND TEACHING [Comprising five points: b2/1) The Avatamsaka Period, b2/2) The Tripitaka Period, b2/3) The Vaipulya Period, b2/4) The Prajnaparamita Period, b2/5) The Lotus Sutra Period]

b2/1) THE AVATAMSAKA PERIOD

Question: The periods preceding the Lotus Sutra period also possessed six meanings. [Were the six meanings of those periods different from the six meanings of the Lotus Sutra period]? The answer is as follows:

-The Avatamsaka period possesses six meanings. For those of keen faculties, it becomes clarified butter (…); for those of dull faculties, it becomes milk.

b2/2) THE TRIPITAKA PERIOD

-The Tripitaka Teaching possesses [the first] three of the ten meanings. Those of keen faculties are secretly transferred [to teachings of a higher level], while for those of dull faculties, it becomes curds (…).

b2/3) THE VAIPULYA PERIOD

-The Vaipulya period possesses [the first] six of the ten meanings. For those of keen faculties, it becomes clarified butter; for those of dull faculties, it becomes raw butter.

b2/4) THE PRAJNAPARAMITA PERIOD

-The Prajnaparamita period possesses [the first] six of the ten meanings. For those of keen faculties, it becomes clarified butter; for those of dull faculties, it becomes refined butter.

b2/5) THE LOTUS SUTRA PERIOD

-The Lotus Sutra period possesses [the first] eight of the ten meanings. For those of dull faculties, it becomes clarified butter.

3A) EXPLANATION

a) EXPLANATION OF PERSON AND DHARMA

The third explanation is that the person is established only through a provisional designation. Dharmas are the five skandhas that constitute this entity. This person and these dharmas refer to all beings, from ordinary beings to sages.

Form, feeling, perception, formations, and consciousness are the dharmas of ordinary beings. Being entangled in these dharmas, one becomes merely a person journeying through the cycle of birth and death. Morality, concentration, wisdom, liberation, and the knowledge and vision of liberation are supramundane dharmas; entering these dharmas, one becomes a supramundane sage.

Therefore, the Great Treatise on the Perfection of Wisdom says that the Buddha is the unsurpassed sentient being. The unsurpassed Dharma is nirvana. Although this extends from ordinary beings to sages, it is not without distinctions.

Superior, middling, and inferior evil lead into the persons and dharmas of the three evil destinies [hell beings, hungry ghosts, and animals]. Superior, middling, and inferior goodness lead into the persons and dharmas of the three good destinies [gods, human beings, and asuras]. Thus, the six realms are all different.

Were this to be explained clearly and in detail, even hundreds, thousands, and tens of thousands of categories [would be required to exhaust it].

The persons and dharmas of sages are likewise not identical. According to the existence gate of the Tripitaka teaching (---), sentient beings, self, and person are regarded as being like a turtle’s hair or a rabbit’s horn (…): ultimately they have no [real existence]; there are only the dharmas of the five skandhas. Thus, the person is empty, but dharmas are not empty.

If one contemplates these dharmas as impermanent, arising and ceasing without abiding, one gives rise to the stages of warmth, (…), summit, and so forth. This is merely the cultivation of dharmas of expedient means, whereby one becomes a virtuous person of the path of semblance (…).

If the true [body] is brought forth, one becomes a sage and is born in the land of expedient means with remainder (19). If one relies upon consciousness of the nature of form, one becomes a person who has crossed to the other shore. According to the gate of emptiness, one comprehends the essence of real dharmas, while in relation to these real dharmas the person is only a provisional designation.

By contemplating these three provisional designations (…) and entering the equality of empty space, [one reaches] the stages of warmth and summit, grasps the dharmas of expedient means, and becomes a virtuous person of the path of semblance (…). If the true [body] is brought forth, one attains the [stage] beyond learning (…), and is born in the land of expedient means (…). In relation to the Dharma-nature of the five skandhas, one becomes a person who has reached the other shore.

The conceptions of person and dharmas according to the remaining two gates [the gate of both existence and emptiness, and the gate of neither existence nor emptiness] can be understood by reference to these examples.

The Mahayana explanation of person and dharmas likewise does not say that the person is empty while dharmas are not empty; nor does it say that the essence exists while its functions are provisional fabrications. It contemplates only that provisional designations, the skandhas, and the ayatanas are by their original nature empty. Therefore, the Large Prajnaparamita Sutra says: “The nature of form is like the nature of self, and the nature of self is like the nature of form.” Beginning with the initial mind (20) and ending with the final mind (---), one constantly contemplates both person and dharmas as empty.

Therefore, the Great Treatise on the Perfection of Wisdom says: “The bodhisattva constantly contemplates nirvana while practicing the path,” because contemplation of the emptiness of the person is the seed of the discerning cause. The [Great Treatise on the Perfection of Wisdom] says: “The unsurpassed sentient being is the Buddha.” Buddha means awakened. Awakening is precisely wisdom.

The initial awakening is [seeing] the emptiness of the person, while the ultimate awakening is [seeing] the emptiness of dharmas. Therefore, contemplating the emptiness of the person is the seed of the discerning cause. Contemplating the emptiness of dharmas is the seed of the conditioning cause.

The Great Treatise says: “Nirvana is the unsurpassed Dharma.” When birth and death cease, nirvana arises. The Mahaparinirvana Sutra says: “When the causes are extinguished, form becomes permanent form; consciousness… is likewise so.” The Great Prajnaparamita Sutra says: “When a bodhisattva practices prajna and attains unequaled form and unequaled feeling, perception, formations, and consciousness, one should know that nirvana is the unsurpassed Dharma.” In relation to this Dharma, one becomes the unsurpassed sentient being called Buddha.

Therefore, contemplating the emptiness of dharmas is the seed of the conditioning cause; contemplating the emptiness of person and dharmas is to know the three kinds of Buddha-nature (…). Therefore, the Mahaparinirvana Sutra says: “The Buddha-nature of sentient beings is neither contained in the six dharmas (…) nor separate from the six dharmas.”

This “not contained in” elucidates that the Buddha-nature as the direct cause is neither the skandhas nor the self. Because it is not the skandhas, it is not dharmas. Because it is not the self, it is not the person. Because it is not the person, it is not the discerning [cause]. Because it is not the skandhas, it is not the conditioning [cause]. Therefore, it is said not to be the six dharmas (…).

It is said not to be separate from the six dharmas because it is not separate from the emptiness of sentient beings (…), yet the discerning cause exists; and it is not separate from the emptiness of the skandhas, yet the conditioning cause exists. Therefore, it is said not to be separate from the six dharmas. From the moment the mind first arises [to seek the path of bodhi], the Buddha has contemplated both person and dharmas as empty and cultivated the three kinds of Buddha-nature. Passing through all the stages of the Six Identities (---), these become the person and dharmas of the Six Identities.

Here, Avalokitesvara [manifests] before reaching the Ultimate Identity of person and dharmas; that is, at the Identity of Partial Realization (…) [among the Six Identities].

The preceding questions and answers analyzed and clarified the unsurpassed person whose name is Avalokitesvara. The following questions and answers analyze and clarify the unsurpassed Dharma called the Universal Gate. Therefore, [on the basis of the preceding explanations concerning] person, dharmas, and causes and conditions, it is called the Universal Gate of Avalokitesvara.

b) EXPLANATION OF LOVING-KINDNESS AND COMPASSION

b1) EXPLANATION OF LOVING-KINDNESS AND COMPASSION IN THE TRIPITAKA TEACHING

Second is the explanation of loving-kindness and compassion. Compassion is the heart of sympathy; loving-kindness is the heart of affection. Through compassion one rescues beings from suffering; through loving-kindness one bestows happiness.

If a bodhisattva merely gives rise to loving-kindness and compassion, they are not yet firmly established. Therefore, one must make vast vows to keep [loving-kindness and compassion] steadfast. It is like a carpenter who wishes to join two pieces together and must use glue to bind them; otherwise, they will come apart.

Vows are like that glue. Compassion is sympathy for others, rescuing them from the causes and fruits of suffering and accumulation; thus, two vows are established: “Sentient beings are boundless; I vow to liberate them. Afflictions are immeasurable; I vow to sever them.” These two vows arise from great compassion.

Loving-kindness is the heart of affection, bestowing happiness upon others through the supramundane causes and fruits of the path and cessation. Therefore, two further vows are established: “Dharma gates are boundless; I vow to master them. The unsurpassed Buddha path—I vow to accomplish it.” These two vows arise from great loving-kindness.

Just as the preceding understanding of person and dharmas, ordinary beings and sages, contained distinctions, loving-kindness and compassion are likewise distinguished as greater and lesser. Thus, practitioners of the Tripitaka teaching contemplate the eight sufferings (…) within the segmented birth and death of birth, aging, sickness, and death, and thereupon give rise to the vow: “Sentient beings are boundless; I vow to liberate them.” When they contemplate the inverted views, fetters, and karma of segmented birth and death, they make the vow: “Afflictions are immeasurable;

I vow to sever them.” Wishing sentient beings to perceive causes and fruits, impermanence, arising and ceasing, and their ceaseless turning in transmigration, they cultivate these factors of the path and thus give rise to the vow: “Dharma gates are immeasurable; I vow to master them.” When contemplating the unconditioned principle of ultimate truth, they further make the vow: “The unsurpassed Buddha path—I vow to accomplish it.” Thus, loving-kindness and compassion arise from the Four Noble Truths involving activity (---).

b2) EXPLANATION OF LOVING-KINDNESS AND COMPASSION IN THE SHARED TEACHING

Now, examining the Shared Teaching: the Shared Teaching contemplates the eight sufferings of aging, death, and so forth as being like illusions and transformations, yet sees that inverted sentient beings regard them as real, and therefore gives rise to vows. Greed, hatred, delusion, and so forth are like illusions and transformations; [yet seeing] that inverted sentient beings experience [these present sufferings], the bodhisattva gives rise to vows. When contemplating that form itself is empty, consciousness itself is empty, and greed, delusion, and so forth are likewise empty, there is no form that must be reduced to emptiness, for the intrinsic nature of form is empty. This emptiness itself is also unobtainable.

Because sentient beings are unable to see that form is emptiness, the bodhisattva makes a vow. Furthermore, he contemplates nirvana: if there were any dharma by which nirvana could be attained, I would also say that it too is an illusory transformation. Yet, for the sake of sentient beings, he declares that the Buddha Way can be sought and accordingly makes a vow. This vow is precisely the compassionate vow established on the basis of the Four Truths of non-arising (---).

b3) EXPLANATION OF LOVING-KINDNESS AND COMPASSION IN THE DISTINCT TEACHING

The contemplation of provisional designations in the Distinct Teaching assumes myriad forms and therefore must be clearly distinguished, so as to guide and benefit sentient beings and prevent them from falling into the grasping of stagnant emptiness (---) and taking it to be realization. The contemplation of the fruit of suffering also encompasses innumerable kinds, and therefore the bodhisattva makes a vow. This immeasurable suffering is caused by immeasurable accumulation; because accumulation is immeasurable, its countermeasures are also immeasurable, and cessation is likewise immeasurable. Therefore, the bodhisattva makes such vows. Based on the suffering, accumulation, causes, and effects of the immeasurable Four Truths within and beyond the realms, he gives rise to these vows.

b4) EXPLANATION OF LOVING-KINDNESS AND COMPASSION IN THE PERFECT TEACHING

The Perfect Teaching (---) contemplates the perfectly interfused Dharma-realm, which is originally neither contrary nor accordant, neither bright nor dark. [People ordinarily think that] because it is neither bright nor dark, it is contrary; because it is contrary, there are the causes and effects of suffering and accumulation. Yet, for one possessing wisdom, this is accordant. Accordance consists of the causes and effects of the Path and cessation.

Based upon this contrariety and accordance of cause and effect, the mind of loving-kindness and compassion arises. It is like a magnet: it has no intention of attracting iron, yet iron is naturally drawn to it. Likewise, the bodhisattva’s loving-kindness and compassion do not grasp the characteristics of sentient beings or dharmas, and therefore can relieve suffering and bestow happiness without obstruction.

This is called unconditioned loving-kindness and compassion (---).

From the initial generation of the aspiration, the bodhisattva cultivates unconditioned loving-kindness and compassion through the stages of the Six Identities. This is precisely the partially realized loving-kindness and compassion of Avalokitesvara.

As explained above, unconditioned great compassion relieves suffering; therefore, upon single-mindedly invoking the name, one immediately attains liberation. The present question concerns the Universal Gate of unconditioned great loving-kindness, which brings happiness and universally saves all sentient beings. Therefore, because of these causes and conditions of great loving-kindness and great compassion, it is called the Universal Gate of Avalokitesvara.

c) EXPLANATION OF MERIT AND WISDOM

Third is the explanation of merit and wisdom, [which] are also called concentration and wisdom. Concentration is tranquil nurturing (,,,), while wisdom is contemplative examination (…). The Treatise on the Great Perfection of Wisdom states that concentration is nurturing and wisdom is examination.

Wisdom, quiescent yet illuminating, leaves no place unenlightened, like a bright mirror suspended in a lofty hall. The merits of meditative concentration arise fully and perfectly, like a brilliant lamp filled with pure oil. They are also called the eyes and feet, both of which enable one to enter the cool pond; that cool pond is precisely nirvana.

Nirvana is also called the two kinds of adornment (…) that adorn the Dharma-body. The explanation of concentration and wisdom also has many forms [according to the Four Teachings].

c1) EXPLANATION OF MERIT AND WISDOM IN THE TRIPITAKA TEACHING

Those who cultivate according to the Tripitaka Teaching (---) take the understanding of impermanence as wisdom and meditative concentration as merit. They use concentration to assist wisdom, thereby giving rise to true undefiled realization (…). This is the natural principle, which is then called the Dharma-body.

C2) EXPLANATION OF MERIT AND WISDOM IN THE SHARED TEACHING

The Shared Teaching takes the embodiment of dharmas (..) as distinct from the analysis of dharmas (,,) [in the Tripitaka Teaching].

c3) EXPLANATION OF MERIT AND WISDOM IN THE DISTINCT TEACHING

The Distinct Teaching uses conditioned cultivation, wisdom, and meditative concentration to assist in revealing the Dharma-body of the Middle Way.

c4) EXPLANATION OF MERIT AND WISDOM IN THE PERFECT TEACHING

The Perfect Teaching takes the contemplation of the true characteristic as wisdom. The tranquil quiescence of the true characteristic is merit. Together they reveal the principle that is neither concentration nor wisdom, called the Dharma-body of the true characteristic.

Now the bodhisattva of the Perfect Teaching, from the initial generation of the aspiration, cultivates the nondual concentration and wisdom (---) through the Six Identities. Avalokitesvara uses the light of wisdom to illuminate those who suffer. Suffering is caused by delusion and inverted views. Wisdom is the dharma that destroys delusion, and therefore wisdom can extinguish suffering. The Avatamsaka Sutra says: “Again, he emits a radiance called wisdom; again, he emits a radiance called freedom from affliction.” The Sutra of the Questions of Brahma Visesacinti (…) likewise speaks in this way.

The Sutra on Invoking Avalokitesvara says: “He universally emits pure radiance to dispel the darkness of ignorance.” Therefore, the preceding questions concern relieving suffering in accordance with beings’ capacities; the reason this name is obtained is the adornment of wisdom.

The question-and-answer section that follows discusses the Surangama Samadhi and the Universally Manifested Form-body (30), which, without emerging from the concentration of cessation (…), manifests these dignified modes of conduct. [Dharma Master] An Chan (…) composed a thousand verses in praise of the Dharma King.

Therefore, the manifestations of the Universal Gate derive their name from merit. It is precisely on the basis of the causes and conditions of merit and wisdom that it is called the Universal Gate of Avalokitesvara.

d) EXPLANATION OF THE TRUE AND THE RESPONSIVE

Fourth is the explanation of the true and the responsive. The true is neither fabricated nor moving; the responsive accords with faculties and conditions. When these [two] are joined, they are called the body.

If one accords with the principle of the true characteristic, which is neither fabricated nor moving, one can respond according to capacities, just as a person looking into a mirror sees an image. Thus, the true and the responsive do not depart from characteristics. Alas, even if practitioners of non-Buddhist paths cultivate until they master supernatural transformations, they remain merely like tiles and stones that cannot reflect light; how could this be called responsiveness?

If they have not yet destroyed the four abiding delusions (---) to reveal the principle of natural truth (…), how could this be the true responsiveness of the Middle Way?

d1) EXPLANATION OF THE TRUE AND THE RESPONSIVE IN THE TWO VEHICLES

Although those of the Two Vehicles have attained mastery of supernatural transformations, this is still not called responsiveness. It is like a painting that, although completed, does not truly resemble its subject.

d2) EXPLANATION OF THE TRUE AND THE RESPONSIVE IN THE MAHAYANA

The Mahayana, however, is different. Having attained the true characteristic, it is as though one has obtained a mirror. Without needing to form any intention concerning the forms and characteristics of the Dharma-realm, whenever an object appears before it, there is a corresponding response, just as an image appearing in a mirror does not differ from the true characteristic. This is called the true, quiescent, responsive body.

From the initial generation of the aspiration, the bodhisattva passes through the Six Identities. The explanations above clearly show that true quiescence and immovability constitute the great benefit of the Dharma-realm. Avalokitesvara derives his name from the true body. The subsequent section clarifies how he benefits [sentient beings] according to their capacities and in many forms; the Universal Gate derives its name from the responsive body. Because of these causes and conditions of the true and the responsive, it is called the Universal Gate of Avalokitesvara.

e) EXPLANATION OF THE MEDICINAL TREE AND THE JEWEL

Fifth is the explanation of the body of the King of Medicinal Trees (…) and the body of the King of Wish-Fulfilling Jewels (…). The King of Medicinal Trees cures the suffering of every illness, as stated in the Sutra of the Mango-Maiden (…). The wish-fulfilling jewel is a precious jewel that, as demonstrated throughout the teachings of many ages, is a jewel capable of curing illness.

Now, according to scriptures of the Perfect Teaching such as the Avatamsaka Sutra, there is a medicinal tree whose roots penetrate deeply and whose branches and leaves spread luxuriantly in all four directions. Its branches, leaves, and roots can all cure illness. Merely smelling its fragrance or touching its trunk brings benefit.

The bodhisattva is likewise. The mind of great compassion permeates his body, and his voice benefits the myriad beings; therefore, he is called the Great King of Medicine. His body is also like a wish-fulfilling jewel that can, according to one’s wishes, pour forth inexhaustible treasures like rain throughout the great trichiliocosm (..).

Through great loving-kindness and compassion, the bodhisattva bears a fragrant body that brings peace and happiness to sentient beings; therefore, he is called the King of Wish-Fulfilling Jewels. This body has passed through the stages of the Six Identities.

According to the foregoing question-and-answer section, the bodhisattva rescues beings from suffering everywhere; because he has the body of Medicine King, he bears this name. According to the later section, the bodhisattva responds to every supplication, like a rain of true reality bringing the bliss of nirvana; therefore, he bears this name from the body of the King of the Wish-Fulfilling Jewel. Because of the causes and conditions of these two bodies, he is called Avalokitesvara of the Universal Gate.

f) EXPLANATION OF THE HIDDEN AND THE MANIFEST

Sixth is the explanation of the two benefits of the hidden and the manifest. “Hidden” means concealed and secret; “manifest” means displayed outwardly. The great sage always bestows these two benefits upon sentient beings.

Yet sentient beings and those in the realms below make use of them every day without knowing it, just as the sun and moon illuminate the world: although the blind do not see them, they nevertheless receive their profound beneficence. The Parable of the Medicinal Herbs chapter [of the Lotus Sutra] also says that the plants and grasses neither perceive nor know, just as earth and sand do not; likewise, those below cannot know the two hidden and manifest benefits bestowed by those above.

Similarly, Bodhisattva Manjusri did not know how the spiritual power of Bodhisattva Wondrous Sound (…) functioned. Because the benefit is not known, it is called a hidden benefit. This is also based upon the distinctions within the Six Identities.

Now, according to the preceding questions and answers, though beings see no form and hear no sound, they secretly receive such profound beneficence; therefore, it is called hidden benefit. Although the benefit conferred by the sage cannot be known, if the sage wishes sentient beings to know it, even insects can know it.

Again, according to the following question, sentient beings see the physical body with their own eyes and hear the teaching of the Dharma with their own ears. Since their ears and eyes clearly perceive it, the benefit is manifest. One should therefore know that Avalokitesvara receives his name from hidden benefit, while the Universal Gate receives its name from manifest benefit. Because of the causes and conditions of manifestation or concealment, he is called Avalokitesvara of the Universal Gate.

g) EXPLANATION OF THE PROVISIONAL AND THE REAL

Seventh is the explanation of the provisional and the real. The provisional is what is employed temporarily. The real is not employed temporarily. In brief, there are three kinds of the provisional and the real.

First, in terms of one’s own cultivation, the contemplation of the Middle Way is real, while the two contemplations (…) are provisional.

Second, in terms of transforming others, the faculties and dispositions of each person differ; therefore, at times the provisional is real, and at times the real is provisional. It is difficult to determine definitively, but one may understand the provisional and the real by relying on the intent of others.

Third, the provisional and the real are understood through the correspondence between one’s own cultivation and the teaching and transformation of others.

If one contemplates the three truths (…), both the provisional and the real are present, yet all are called real. If one follows conditions in transforming others, both the provisional and the real are also present, yet all are called provisional. Apply these three meanings to the Four Teachings, and use the provisional and the real in one’s own practice to establish the distinctions among the stages of the Six Identities. Rely upon the meaning of this chapter, Avalokitesvara of the Universal Gate, to understand the provisional and the real in one’s own practice and in transforming others (…).

The preceding section clarified the aspect of real wisdom in one’s own practice and in transforming others, thereby benefiting the myriad beings.

The following section discusses the aspect of provisional [wisdom] in one’s own practice and in transforming others, thereby benefiting the myriad beings. Because of the foregoing causes and conditions of the provisional and the real, he is called Avalokitesvara of the Universal Gate.

h) EXPLANATION OF THE ORIGIN AND THE TRACE

Eighth is the discussion of the origin and the trace. The origin is actual attainment; the trace is responsive manifestation.

If the path one has traveled is called the origin and the trace, then the [traces of] ordinary people possessing worldly wisdom [may be seen], but their original intention is difficult to fathom.

The origin of [the sages and worthies of the Two Teachings, up to the stage of resemblance in] the Separate Teaching can be realized.

As for the Perfect Teaching, there is no initial arousal of the aspiration (…). Therefore, when one first breaks through ignorance and attains the Dharma-body, that is the origin. From there, one manifests hundreds of thousands of forms, high or low, without fixed limitation; these are called traces.

If the true body and the responsive body are distinguished according to the stages of the One Abiding, it is generally said that bodhisattvas of the higher bhumis are the true body and the origin, while bodhisattvas of the lower bhumis are the responsive body and the trace. Such a distinction is made at every bhumi. The true body and the origin belong to the higher bhumis, while the responsive body and the trace belong to the lower bhumis.

Yet this commonly used distinction is not entirely correct. If we now carefully examine the origin and the trace, we find that they differ from the true and the responsive. The origin is what is actually attained: when one first sits at the place of enlightenment, enters the first abode, and attains the Dharma-body, that is precisely the origin.

The traces are the Buddhas of the higher bhumis and the Buddhas manifesting as bodhisattvas of the higher bhumis. Nevertheless, one cannot regard a higher station and call it the origin, nor can one regard the stage of the first abode and call it a trace. Why is this?

A reality not attained at the higher bhumis is not the origin. A reality present at the lower bhumis is likewise not yet a trace. Therefore, the Infinite Life Sutra says: “Following one’s own intent and following the intent of others—this is the meaning of the origin and the trace.

From the origin and the trace, one understands the Six Identities.

The foregoing explanation has not yet made this entirely clear. We shall now refer to the concealed protective mindfulness of the ancients as the ground of origin. The later question-and-answer section, in which many different forms are responsively manifested to liberate beings, concerns the ground of traces. Because the causes and conditions of the origin and the trace are understood, he is called Avalokitesvara of the Universal Gate.

i) EXPLANATION OF THE CONDITIONING AND REVEALING CAUSES

Ninth is the explanation of the revealing cause (…) and the conditioning cause (…). Revealing means to disclose; conditioning means to assist. Through this assistance, the Dharma-body is revealed. The revealing cause is precisely the contemplative wisdom of prajna, also called the wisdom-practice of the Right Path and the adornment of wisdom. The conditioning cause is liberation, which leads to the auxiliary path and the adornment of merit. The Great Treatise on the Perfection of Wisdom says that one person may till the soil while another may sow it. Sowing is analogous to the conditioning cause, while tilling is analogous to the revealing cause. Generally speaking, each of the [Four] Teachings fully possesses the meanings of the revealing cause and the conditioning cause.

Now, through understanding the causes of the two kinds of adornment in the Perfect Teaching, one knows that the Buddha possesses the fruits of these two kinds of adornment. Based upon the foundation of these causes and fruits, these are the intrinsically endowed virtues of the conditioning and revealing causes (…). The original basis of these intrinsically endowed virtues exists of itself and does not come from outside.

The Infinite Life Sutra says that the nature of all dharmas is emptiness. Precisely because bodhisattvas cultivate this Dharma of emptiness, they see that all dharmas are empty; this means that the seeds of the revealing cause exist of themselves. The sutra also says that all sentient beings possess the meditative state of the first bhumi.

The Sutra of the Questions of Brahma Special Thought says that all sentient beings possess the samadhi of cessation (…); this is precisely the inherently existing seed of the conditioning cause. If these two kinds of skillful means are cultivated, they will gradually increase and develop. At first, they are merely as small as the tip of a hair, but when perfected, the power of samadhi is as great as a mighty tree: this is maha-prajna and the Surangama Samadhi.

Regarding this kind of samadhi, the Six Identities are not discussed; only the fundamental meaning of intrinsically endowed virtue is explained. The foregoing discussion concerns the seeds of the revealing cause, while the following questions and answers concern the seeds of the conditioning cause. Because the revealing cause and the conditioning cause are understood, he is called Avalokitesvara of the Universal Gate.

j) EXPLANATION OF WISDOM AND SEVERANCE

Tenth is the general explanation of wisdom and severance. Wisdom is the perfection of conditioned merit, also called the nirvana of perfect purity (…). This conditioned merit is precisely the wisdom present at the causal stage (…). It has the function of illuminating and leads to accomplishment through cultivation; therefore, it is called conditioned merit. Although the cause is impermanent, the fruit is permanent. When the fruit is named after the cause, it is called the perfection of conditioned merit.

Severance (cessation) is the perfection of unconditioned merit, also called liberation and the nirvana of expedient purity (…).

What is called the unconditioned, according to the Lesser Vehicle, takes only the cessation of afflictions as the unconditioned cessation of severance, and takes only separation from delusion as liberation. In truth, ultimate liberation has not yet been attained; this is called the virtue of severance without substance (…).

In the Great Vehicle, however, it is the virtue of severance possessing substance (…), which does not take cessation as the unconditioned severance, but merely employs skillful means in accordance with conditions to tame sentient beings. Evil cannot defile it; it moves freely in every direction, unbound. This is called the virtue of severance, and this itself is the unconditioned merit(,,.)

Therefore, the Vimalakirti Sutra says that without severing delusion and craving, one nevertheless attains liberation. The Vimalakirti Sutra also says: While remaining unmoved amid craving and views, one cultivates the thirty-seven factors; craving and views do not cause one to waver and are also called the seeds of the Tathagata. Even the five uninterrupted offenses(…) can be liberated. If there is no defilement or obstruction, this is called complete liberation; this itself is the unconditioned virtue of severance (…).

Quiescent(…) yet constantly illuminating(…) is the virtue of wisdom. The Lesser Vehicle destroys the body and extinguishes wisdom. If there were no bodily form, how could one enter samsara, much less tame [sentient beings] without obstruction or defilement?

Once wisdom has been extinguished, with what could one quiescently illuminate? When this severance and wisdom are perfected(..), the Dharma-body is revealed; this is the meaning of fully possessing all three kinds of Buddha-nature. When the Dharma-body is perfected, it is neither cause nor effect, and the direct cause is perfected.

Therefore, when concealed it is called the Tathagatagarbha(…), and when revealed it is called the Dharma-body(…). Although it is not merely a cause, it is the direct cause (…). Although it is not merely an effect, it is also the Dharma-body.

The Infinite Life Sutra says that what is neither cause nor effect is called Buddha-nature. This Buddha-nature is the Buddha-nature as direct cause. The sutra also says that this cause, because it is not the effect, is called Buddha-nature.

This is based on the inherent virtues of the conditioning cause and the revealing cause and calls them causes. The sutra also says that this effect, which is not the cause, is called Buddha-nature. This is based on the perfection of cultivated virtue.

The revealing [cause], under a changed designation, is prajna; the conditioning [cause], under a changed designation, is liberation. This is also called the fruit of bodhi and the fruit of Great Nirvana. All fruits are called fruits.

Buddha-nature thoroughly pervades cause and effect, being neither horizontal nor vertical.

The inherent virtue consists of the three causes, neither horizontal nor vertical. The perfected fruit [of inherent virtue] is precisely the three virtues (---).

The Sutra on the Contemplation of Samantabhadra says: “The cause of the Great Vehicle is the true aspect of all dharmas. The fruit of the Great Vehicle is also the true aspect of all dharmas.” When the virtue of wisdom is complete, it naturally and constantly illuminates, responding to circumstances according to beings’ capacities, and there is immediate liberation. When the virtue of severance is complete, one tames beings everywhere and delivers [sentient beings].

The preceding portion explains the virtue of wisdom and what it is called when perfected. The latter portion above explains the virtue of severance and what it is called when perfected. Therefore, based on the causes and conditions of the virtue of wisdom and the virtue of severance, it is called Avalokitesvara’s Universal Gate.

4A) ANALYTICAL DISTINCTIONS [Comprising ten points: a) Analytical distinction concerning person and Dharma; b) Analytical distinction concerning loving-kindness and compassion; c) Analytical distinction concerning merit and wisdom; d) Analytical distinction concerning the true body and responsive bodies; e) Analytical distinction concerning the medicinal tree and the jewel; f) Analytical distinction concerning concealment and manifestation; g) Analytical distinction concerning the provisional and the real; h)t Analytical distinction concerning the original and the traces; i) Analytical distinction concerning the conditioning and revealing causes; j) Analytical distinction concerning wisdom and severance]

Question: “These ten meanings originate in other sutras. Therefore, they cannot be used to explain this chapter of the sutra.”

Answer: “According to the meaning of the Great Vehicle, all sutras are mutually applicable. If this could not be so, since Buddha-nature comes from the Nirvana Sutra and the five abiding afflictions and two kinds of birth and death (---) come from the Srimala Sutra, how could members of the Sangha freely apply them to all the sutras?

Although this [Universal Gate of Avalokitesvara] chapter does not contain the ten meanings, we now rely on the two questions above and introduce the ten meanings into this chapter to explain it. In this way, it becomes clear and comprehensible.

As stated above, I shall now further take each sentence individually and correlate it with the ten meanings. As the sutra text says: For what causes and conditions is he called Avalokitesvara? The sutra also says: Because of these causes and conditions, he is called Avalokitesvara. This is also spoken with reference to the name of the person.

A later passage of the sutra says: “The Universal Gate manifests,” which elucidates the Dharma [this is precisely the first meaning, person and Dharma].

Because his majestic spiritual power benefits [sentient beings], it is called loving-kindness. Because he has pity for the fourfold assembly, it is compassion [this is precisely the second meaning, loving-kindness and compassion].

If one wishes to understand wisdom, the nineteen instances of teaching the Dharma are precisely wisdom. When, through a single act of reverence, boundless benefit and immeasurable merit are obtained, that is merit [this is precisely the third meaning, merit and wisdom].

Mastery of karma is the Dharma-body. Why is this so? The Dharma-body has mastery over all things. When wisdom is united with these things, it is called karma. The Infinite Life Sutra says: The light of wisdom illuminates immeasurably and is attained through prolonged cultivation. Such majestic spiritual power is the perfection of what is called the true body. The power of spiritual penetrations manifests everywhere; this is called the responsive body [this is precisely the fourth meaning, the true body and responsive bodies].

Traveling throughout all realms to deliver and liberate sentient beings is the body of the Medicine Tree King(---). In times of calamity and terror, he bestows fearlessness; this is the body of the Wish-Fulfilling Jewel King(---) [this is precisely the fifth meaning, the medicinal tree and the jewel].

Merit that is never lost brings concealed benefit. Manifesting thirty-three responsive bodies is manifest benefit [this is precisely the sixth meaning, concealment and manifestation].

Manifesting the body of a Buddha is real wisdom. Manifesting other bodies is provisional wisdom [this is precisely the seventh meaning, the provisional and the real, the true body and responsive bodies].

Manifesting Avalokitesvara’s own body is the original, while manifesting other bodies constitutes the traces [this is precisely the eighth meaning, the original and the traces]. Again, great majestic spiritual power is taken as the original, while the power of skillful means constitutes the traces. Whoever hears the name of the bodhisattva Avalokitesvara and hears this chapter realizes the revealing cause; the merit is not slight, and this is precisely the conditioning cause [this is precisely the ninth meaning, the conditioning and revealing causes].

Because he does not accept [offerings], he constantly practices giving them away. At the very moment the sound [of his name] is heard, there is contemplation; contemplation is wisdom, and all attain liberation. In order to tame all sentient beings by various means, he has generated eighty-four thousand aspirations; this is benefit, namely severance [this is precisely the tenth meaning, wisdom and severance].

a) ANALYTICAL DISTINCTION CONCERNING PERSON AND DHARMA

Question: “The person corresponds to Avalokitesvara, and the Dharma corresponds to the Universal Gate. In the Vaipulya teachings there is mention of the Dharma Prince Universal Gate, which states the name of a person. Why, then, are these meanings said to be the same?”

Answer: “This must be distinguished according to the four propositions: The person is not the Dharma; the Dharma is not the person; the person is the Dharma; the Dharma is the person. If one speaks according to the sequential cultivation of the bhumis as understood in the Avatamsaka Sutra, the person [before cultivating to the attainment of the tenth bhumi] still journeys within the cycle of birth and death and has not yet entered the Dharma of the true aspect; [therefore] this Dharma is not yet present in such persons. If one does not speak according to stages of cultivation, then the person is the true aspect, the true aspect is the person, and person and Dharma are nondual.”

If those who follow the Existence Gate of the Tripitaka Teaching understand that there is no provisional person but that real dharmas exist, then those dharmas are not the person. If, according to the Emptiness Gate [of the Tripitaka Teaching], real dharmas are taken to constitute the provisional person, then person and dharmas are two. If one discusses dharmas without departing from the person, or discusses the person without departing from dharmas, this is the two truths as applied to dharmas, but it is not yet the person and dharmas of the Middle Way.

If the Vaipulya teaching uses the limited understanding to discuss person and dharmas broadly, then the limited understanding resembles the Tripitaka Teaching, while the broad understanding resembles the Avatamsaka Teaching. The Prajnaparamita and Nirvana teachings are likewise.

Here, the Vaipulya understanding of the Universal Gate accords with the meaning of the Mahayana. If the Universal Gate is understood as a dharma, how could there be a dharma without a person? If we understand the Universal Gate as a person, how could there be only a person without dharmas? Therefore, person and dharmas are mutually interdependent. It is merely that in one place the sutra speaks of the person, while elsewhere it speaks of the dharma.

Likewise, the Lesser Vehicle holds that Venerable Shariputra (Son of the Body) was foremost in wisdom, while each of the other disciples attained preeminence in a different Dharma gate. Fundamentally, however, it is through wisdom that delusion is extinguished and true non-outflow is reached. If those persons had no wisdom, how could they attain the Way? Since all of them attained the fruit of the Way, that fruit must have arisen from wisdom.

We understand that this merely takes the finest quality possessed by each when they first aroused the aspiration and calls it foremost. It is like a blade cutting an object: it must have a handle before it can be used. If those other dharmas are said to be the handle and wisdom the blade, the meaning of the Universal Gate here is likewise.

If causal conditions alone are taken as the dharma and called the Universal Gate, how could there be a person without the cause of understanding? Yet if it is referred to generally by the name Avalokiteshvara, it is immediately comprehensible. Different names are introduced only to prevent the Conventional Truth from being understood confusedly.

For example, the body has six faculties, so why are only the purified faculty of sight and the purified faculty of mind mentioned? Could it be that the other faculties do not exist?

b) DISCERNMENT CONCERNING LOVING-KINDNESS AND COMPASSION

Question: “If great compassion rescues beings from suffering, then once suffering has been removed, happiness is attained. Great loving-kindness bestows happiness, and once happiness has been attained, suffering has ended. Why, then, distinguish them as two?”

Answer: “Generally speaking, this is so; specifically speaking, they differ. For example, a person may be released from the punishment of imprisonment but not yet freed from the body subject to the five sense objects (...). Although his pain has been lessened, he does not feel happiness; although he has escaped suffering, this is not yet called happiness. If the body subject to the five sense objects remains in hell, then even though the ears and eyes experience pleasure, this is not called escape from suffering. This teaching that [loving-kindness and compassion] differ is based on their distinct meanings, for each is discussed separately.

Question: “Why are sympathetic joy and equanimity not discussed here?”

Answer: “Although the four immeasurable minds are said to be four, in reality they have only three meanings. The Sutra of Immeasurable Life says: ‘ưu tất xoa (…)’; tất xoa means equanimity. Equanimity is of two kinds: neither loving-kindness nor compassion—these are not two separate intentions.

Although they are not two, they are nevertheless two: loving-kindness and compassion. Joy arises in dependence upon happiness. At first one merely wishes to seek happiness, but the suffering of sentient beings is so grave that even finding happiness is difficult, much less obtaining joy.

If they are rescued from the realm of suffering, they attain happiness; when their wish for happiness is fulfilled, they attain joy. Joy does not arise immediately after suffering. For example, King A Du Già Vương (…) knew that he would die within seven days.

Although he possessed all the pleasures of the five desires, his heart was filled with anxiety and anguish. Again, even a little pain in one part of a person’s body causes [the whole body] to lose its sense of well-being. Thus, it should be known that when suffering is grave, happiness is difficult to attain.”

Question: “The meditation tradition holds that joy comes before happiness. How is this so?” Answer: “Meditation proceeds from the coarse into the subtle. Therefore happiness is present therein, and then the mind of joy follows.”

Consider also the non-Buddhist practitioners who cultivate the four immeasurable minds and attain meditative concentration. They nevertheless remain within delusion; it is of no benefit and cannot yet enable them to escape suffering and attain happiness. Although they themselves attain concentration, it is only the delusive concentration of worldly dharmas. When its karmic recompense is exhausted, they fall once again into suffering that is difficult to escape, bringing no benefit either to themselves or to others.

Those of the Two Vehicles who cultivate the four immeasurable minds rescue only themselves from suffering and bring no benefit to others. They themselves escape fragmentary [birth and death] (…) but have not yet escaped transformational [birth and death] (...). Destroying the body and extinguishing cognition is not ultimate peace and happiness.

Bodhisattvas are entirely different: theirs is neither the practice of ordinary beings nor the practice of sages and worthies. It is not the practice of ordinary beings, because they do not accept the bliss of meditation for themselves alone. It is not the practice of sages and worthies, because it is unlike rescuing only oneself from suffering and unlike experiencing happiness oneself; instead, they wish others to attain happiness.

Rather than rescuing only themselves from suffering, they rescue others from suffering. Likewise, rescuing from suffering is itself bestowing happiness, and bestowing happiness is itself rescuing from suffering. This is expressed in this way because the vows are established in relation to one another; it merely clarifies that rescuing from suffering comes first and bestowing happiness afterward.

c) DISCERNMENT CONCERNING MERIT AND WISDOM

Now merit and wisdom will be explained.

Question: “Avalokiteshvara is wisdom; therefore, when his name is invoked, one is rescued from suffering. The Universal Gate is merit; therefore, when one beholds the Universal Gate, one attains happiness. Why is this so?”

Answer: “Wisdom is radiant light that dispels delusion. Delusion itself is the anguish of birth and death. If wisdom is used to dispel the suffering of delusion, then wisdom is the light of liberation; therefore, one who possesses wisdom is called a rescuer from suffering. Dharma means a Dharma gate. A gate is an entrance through which one passes elsewhere, leading to the peace and happiness of nirvana. Those who first cultivate this Dharma obtain the cause of peace and happiness; afterward, when they realize this Dharma, it is called the fruit of peace and happiness. Therefore, it should be understood that this Universal Gate brings peace and happiness.”

Question: “Fundamentally, the characteristics of merit and wisdom support each other and are never separate. If one has concentration but no wisdom, it is deluded concentration, like a blind person riding a blind horse, who will certainly fall into a deep ravine. If one has wisdom but no concentration, that wisdom is called wild wisdom, like a lamp burning in the wind: its light will flicker, and if it flickers, how can it clearly illuminate the myriad things? Therefore, merit and wisdom must support each other, like two equal wheels that alone can bear a load. According to the meaning above, wisdom rescues from suffering; does merit, then, bestow happiness?”

Answer: From this perspective, merit is wisdom, and wisdom is merit. Yet it may also be said that merit is not wisdom, and wisdom is not merit. Both the Mahayana and the Lesser Vehicle have these four alternatives. For example, when bodhisattvas cultivate the six paramitas (---), their practice of prajna divides Jambudvipa (…) into seven parts. This worldly wisdom cannot yet sever delusion; it is only merit, although this merit is called wisdom. Therefore, this wisdom is merit that has not yet severed delusion.

If the wisdom of the shravakas is capable of severing [delusion], then it is wisdom and not merit, like a starving arhat.

If merit is not worldly wisdom, yet does not arise from worldly wisdom either, then it is like the white elephant, resembling the four propositions in the Mahayana. In the Separate Teaching, before the stages of the bhumis, there are the thirty minds of practice: the practice called merit and the practice of wisdom called wisdom. This wisdom has not yet destroyed ignorance.

Because this wisdom still remains within the compass of merit, it has not yet destroyed ignorance. This merit is an expedient means of wisdom and therefore bears this characteristic. Thus, all stages before the bhumis are called merit, while from the stages of the bhumis onward all are called wisdom.

Therefore, this wisdom is not merit, and this merit is not wisdom. The Vaipulya and Prajnaparamita teachings use the Lesser [Vehicle] to explain the Great [Vehicle]. If this is discussed in terms of the merit and wisdom of the Lesser [Vehicle], it accords with the meaning of the four propositions above; if it is understood in terms of the merit and wisdom of the Great [Vehicle], it accords with the direction of the following four propositions: Merit is precisely wisdom, and wisdom is precisely merit.

Merit and wisdom are not two. Therefore, the Treatise on the Great Perfection of Wisdom says: “Only those of sublime honor can perceive prajna.” This wisdom cannot be attained without samadhi; therefore, when one attains the Surangama Samadhi, how could wisdom be absent? The Treatise on the Great Perfection of Wisdom says that the valiant character of this samadhi can destroy the powerful enemy [here, ignorance].

The Sutra of Immeasurable Life says: Buddha-nature has five names: Prajna, Lion’s Roar, Surangama, Vajra, and Buddha-nature…; thus, it is endowed with both samadhi and wisdom. Without samadhi, wisdom does not arise, and there is no wisdom that does not arise from samadhi; therefore, samadhi and wisdom are not two. Although they are not two, they are two.

When discussed through their respective approaches, samadhi and wisdom constitute two [different] explanations. Therefore, the Treatise on the Great Perfection of Wisdom explains prajna by means of the eighteen kinds of emptiness(43), and explains meditative concentration by means of the 108 samadhis (…). Here they are said to be two; although two, they are not two.

d) ANALYSIS OF THE TRUE AND THE RESPONSIVE

The true and the responsive may also be explained through four distinct propositions: neither true nor responsive; responsive but not true; true but not responsive; and both true and responsive.

That which is neither true nor responsive may, in principle, be explained [as follows]: Because ordinary beings do not perceive the principle, they do not perceive the true; because they do not perceive its function, they do not perceive the responsive. According to this understanding, one may also explain what is responsive but not true: although followers of non-Buddhist paths possess the five supernatural powers(…) and can transform themselves into the appearance of others, generally speaking they possess responsiveness, yet it still cannot be called true.

That which is true but lacks responsiveness refers to followers of the Two Vehicles who enter the true, sever and extinguish the fetters(..), destroy the body, and extinguish cognition, yet remain unable to give rise to responsiveness. Generally speaking, this is merely the true [of the Two Vehicles].

That which is both true and responsive is the uniquely revealed truth of the Middle Way(…). When function is discussed in terms of this truth, the function of the true is the responsive; therefore, the true and the responsive are not two. They are not two, yet they are two, and are therefore called the true and the responsive.

The preceding Dharma teachings concerning the true and the responsive have now been gathered together. The earlier passages successively clarified the enduring benefit of the true body. The following section discusses the temporary benefit of the responsive body.

Enduring and temporary benefits are inseparable, like two birds flying together. Returning to the two points above, the true body is eternal and yet not eternal. The responsive body is intermittent and yet uninterrupted.

According to the understanding of the Lesser Vehicle, Venerable Subhuti, while in the Thiện Cát stone cave(…), perceived the Buddha’s Dharma-body through contemplation of emptiness, whereas the nun Liên Hoa(…) did not perceive it. This does not mean that, within the Dharma of the Lesser Vehicle, the true body either possesses or lacks the meaning of enduring benefit. As for this responsive body, sixteen feet in height, some people could perceive it, while others could not.

This does not mean that the responsive body is at times interrupted and at times uninterrupted. The Mahayana understanding of the Dharma-body is likewise. In terms of principle, there is enduring benefit; in terms of sentient dispositions, there is no enduring benefit.

The responsive body is likewise. When one condition ceases, another condition continuously arises; this means that it is uninterrupted. Although their nature is the same, when viewed differently, there is the meaning of interruption.

If a distinction is now made, the preceding portion [of this passage] discusses enduring benefit, while the following portion [of this passage] discusses benefit that is not enduring.

e) ANALYSIS OF THE TWO BODIES OF MEDICINE AND JEWEL

Next, the two bodies of medicine and jewel are explained. Medicine can cure illness and relieve suffering, while a precious jewel can also help prolong life. Therefore, the Sutra of Immeasurable Life says that if the life of the body can be preserved, this is an expedient means that brings people complete peace and happiness.

The wish-fulfilling jewel king(…) not only showers down precious objects but can also eliminate illness. In the story of Prince Đại Thí (….), he entered the sea in search of a precious jewel to cure his parents’ eye disease. The Larger Prajnaparamita Sutra says that if a person suffering from an eye disease places the precious jewel upon their body, the disease will be cured.

Thus, it is known that both meanings [medicine and jewel] are fully present. If only one meaning is discussed, then because it can eliminate afflictions, it is regarded as medicine that brings happiness. The same is true of the jewel.

f) ANALYSIS OF THE MANIFEST AND THE HIDDEN

The two benefits, manifest and hidden, are encompassed within thirty-six propositions (…).

g) ANALYSIS OF THE EXPEDIENT AND THE REAL

An analysis of expedient wisdom (…) and real wisdom (..). The preceding questions and answers stated that real wisdom illuminates the Ultimate Truth and helps liberate sentient beings. Expedient wisdom illuminates conventional truth and delivers sentient beings.

This deliverance is expedient deliverance(...) and is also real deliverance(...); alternatively, it is real liberation and also provisional liberation. In answer to this issue, there are also four propositions. Through true wisdom, one may be liberated within the expedient: the seven calamities(…) are eliminated and the two prayers (…) are fulfilled.

Or, through true wisdom, one may be liberated within the real, escaping the three poisons(…). Or, through expedient wisdom, one may be delivered within the real: all thirty-three bodies(…) attain deliverance. Or, through expedient wisdom, one may be delivered within the expedient: amid fears and calamities, fearlessness is bestowed, causing one to be free from fear.

Or both may deliver and liberate; or neither may deliver nor liberate. Now, following the sutra text, only one aspect is discussed in each case. The preceding section discusses expedient liberation, while the following section discusses real deliverance.

h) ANALYSIS OF THE ORIGIN AND THE TRACE

The Origin and the Trace will now be explained. Generally speaking, the Origin and the Trace relieve suffering and bestow happiness. Therefore, the Sutra of Immeasurable Life says that one who hears the Sutra of Immeasurable Life receives immeasurable recompense and undefiled purity.

This is happiness attained from the Origin. The Sutra on Invoking Avalokitesvara says that one may wander through the hells and, out of great loving-kindness and compassion, undergo immense suffering in another’s stead. This is the relief of suffering through the Trace.

Sentient beings cannot reach the original source and therefore revolve within suffering and affliction. If they understand the principle of the Origin, then even amid suffering they attain liberation. If sentient beings have not yet perceived the manifestations and transformations within the Trace, they cannot plant merit through their three kinds of karma; how, then, could they create the causes of merit and virtue, and how could they reach the fruit of happiness?

Without the Origin, how could the Trace be left behind? Without the Trace, how could the Origin be revealed?

The preceding questions and answers clearly reveal the Trace and the Origin. The following questions and answers clearly reveal the Origin and the Trace.

Question: “How do the Origin and the Trace differ from the true and the responsive?”

Answer: “The true and the responsive are discussed horizontally within a single lifetime, as the sutras have clearly taught. The Origin and the Trace are discussed vertically across the three lifetimes, as the Sutra of Immeasurable Life has taught.”

i) CLARIFICATION CONCERNING CONDITION AND UNDERSTANDING

An explanation of condition and understanding.

Question: “Do condition and understanding (…) possess the inherent virtue (…) of good and also the inherent virtue of evil?” Answer: “Yes.”

Question: “What good and evil have the icchantika (…) and the Buddha severed?”

Answer: “The icchantika (…) does not cultivate good to the utmost, yet still possesses the nature of good. The Buddha does not cultivate any evil, yet still possesses the nature of evil” (…).

Question: “Why can the inherent virtues of good and evil not be severed?”

Answer: “The natures of good and evil refer to the dharmas of good and evil.” Their nature cannot be altered; even over the course of three kalpas, no one can destroy or impair them. For example, although demons might burn all the scriptures, they could not utterly extinguish wholesome dharmas. Even if all Buddhas were to burn every book concerning evil, they still could not utterly extinguish the evil Dharma-gates. When the King of Qin burned books and buried Confucian scholars alive, how could he possibly have utterly extinguished good and evil?”

Question: “Because the icchantika does not sever the nature of good, can he again arouse the cultivation of good? Because the Buddha does not sever the nature of evil, might the nature of evil ever return?” Answer: “Although the icchantika has not yet realized the nature of good, he still has some infusion of the nature of good. When he cultivates good, he can arouse [good] and eliminate evil profoundly and extensively.

Since the Buddha does not sever the nature of evil, he can enter into evil; yet because he is sovereign and free, he is not defiled by evil, and therefore the nature of evil cannot arise. Thus, the Buddhas never return to evil, yet they can freely employ evil dharmas to transform sentient beings. Although they employ evil dharmas throughout the day, they are never defiled.

Because they are undefiled, the nature of evil does not arise; how could this be compared with an icchantika? If an icchantika could reach the point of seeing good and evil as described above, he would no longer be called an icchantika.

Question: “According to those who understand that the icchantika has severed all infusions of the nature of good in the alaya-consciousness, can the nature of good arise again?”

Answer: “The alaya-consciousness (…) is ignorance and morally indeterminate. Good and evil are all seeds contained within it. Since the icchantika has not severed ignorance and moral indeterminacy, the nature of good can arise. The Buddha has completely severed ignorance and moral indeterminacy and no longer has defiled perfuming; therefore, the nature of evil cannot arise. If he wishes to employ evil methods to teach and transform the myriad beings, this is merely the use of supernormal powers and transformations to save sentient beings.”

Question: “If, at the stage of Buddhahood, the nature of evil has been completely severed and extinguished, yet evil methods manifested through supernormal powers are employed to teach and transform the myriad beings, can this volition give rise to the nature of evil? It is like a person who paints forms and colors but does not make use of them, or like an unmoving mirror in which forms and colors spontaneously appear. According to principle, it is undeniably so that one can respond in accord with evil. If one follows such volition, how does this volition differ from the methods of non-Buddhist practitioners?”

Answer: “Now, because the icchantika does not sever the inherent virtue of good, when he encounters wholesome conditions, good immediately arises. The Buddhas do not sever the nature of evil; when they encounter conditions, it is stirred. Through the power of perfuming, they enter the Avici Hell and, amidst every evil, teach and transform sentient beings.

Because they possess the nature of evil, it is said that [evil] is not severed. Furthermore, because they do not cultivate evil, it is said to be impermanent. When the cultivated nature has become completely perfect and fulfilled, this is the severance of non-(…), and the realization of neither severance nor permanence (…).

The icchantika can likewise do so. Because the nature of good is not severed, wholesome roots arise. Because the Tathagata’s nature of evil is not severed, he can give rise to evil.

Although he can give rise to evil, because his mind is undefiled, his going to the place of evil is the realm of ultimate reality. He can manifest the marks of the five heinous offenses and yet remain liberated; this is also neither bondage nor liberation—walking outside the principle while penetrating the Buddha Way. Because the icchantika is defiled, he cannot attain this.

Herein lies the difference from the Buddhas.”

j) CLARIFICATION CONCERNING WISDOM AND SEVERANCE

An explanation of wisdom and severance. Wisdom and severance are a single Dharma-gate that cannot be separated, just as a person has one body. How, then, can wisdom be used to extinguish suffering and severance to bestow happiness?

Yet the mind’s understanding and insight are wisdom, while the body’s freedom from bondage is severance. It is like a person who has been bound. When he uses the power of wisdom [to devise a means] to free himself, this pertains to wisdom.

But its outward manifestation [as the bonds are removed] pertains to severance. Therefore, the aspect involving wisdom is called the adornment of wisdom (…). The aspect in which the body escapes pertains to the physical body and is therefore called the adornment of merit (…).

The scripture does not present them simultaneously here, so I set forth both wisdom and severance to help clarify their meaning.

If one understands the profound import of these ten meanings, then by understanding one matter, a thousand others will be understood accordingly, and one can expound without end the meaning of Avalokitesvara’s Universal Gate.

B) SEPARATE EXPLANATION OF THE NAME [1B) Separate explanation of the name Avalokitesvara; 2B) Separate explanation of the name Universal Gate]

Second is the separate explanation of the name. The separate explanation of the name is again divided into two: first, a discussion of Avalokitesvara; afterward, a discussion of the Universal Gate.

1B) SEPARATE EXPLANATION OF THE NAME AVALOKITESVARA [Comprising two points: a) OBJECT AND WISDOM; b) CAUSES AND CONDITIONS]

For what causes and conditions is he called Avalokitesvara? The general explanation has already been given above.

The separate [explanation of the name] is based on object and wisdom, and on causes and conditions, in calling him Avalokitesvara. What are object and wisdom? There are two kinds of object and wisdom.

a) OBJECT AND WISDOM [Again divided into two sections: a/1) Conceivable object and wisdom; a/2) Inconceivable object and wisdom]

There are two kinds of object and wisdom. The first is conceivable object and wisdom (54). The second is inconceivable object and wisdom.

a/1) CONCEIVABLE OBJECT AND WISDOM [Again divided into two: a/1/1) Conceivable object and wisdom external to principle; a/1/2) Conceivable object and wisdom internal to principle]

Conceivable object and wisdom are again divided into two. The first is based on what lies outside principle. The second is based on what lies within principle.

a/1/1) CONCEIVABLE OBJECT AND WISDOM EXTERNAL TO PRINCIPLE [Conceivable object and wisdom external to principle are again divided into four kinds: a/1/1/1) Naturally existent object and wisdom; a/1/1/2) Mutually dependent object and wisdom; a/1/1/3) Object and wisdom arising through causes and conditions; a/1/1/4) Absolutely nondual object and wisdom]

[Conceivable object and wisdom] external to principle are again divided into four. The first is called naturally existent object and wisdom.

a/1/1/1) NATURALLY EXISTENT OBJECT AND WISDOM

One asks oneself: Does this object exist as an object by virtue of the object [the object itself producing the object], or does the object exist by virtue of wisdom? Does this wisdom exist as wisdom by virtue of wisdom [wisdom itself producing wisdom], or does wisdom exist by virtue of the object? If the object exists by virtue of the object, that object is precisely the object of the object itself producing the object. If wisdom comes from wisdom, then wisdom itself produces wisdom.

This character of self-production is called self-nature. Because it is not created by a Buddha, a heavenly being, or a human being, whether illuminating or not illuminating, it is always object and wisdom; therefore, it is called naturally existent object and wisdom.

a/1/1/2) MUTUALLY DEPENDENT OBJECT AND WISDOM

Second, the mutually dependent [object and wisdom] (…) are clarified. If the object does not produce itself but exists as an object by virtue of wisdom, and wisdom does not produce itself but exists as wisdom because of the object, this is the meaning of arising from another. Why is this so? If the object itself produces the object, it is called self-[production]; when the object is used to regard wisdom, wisdom comes from elsewhere. Now, if the object arises in dependence upon wisdom, how could wisdom be anything other than another? Wisdom is likewise so; therefore, they are called mutually dependent.

a/1/1/3) OBJECT AND WISDOM ARISING THROUGH CAUSES AND CONDITIONS

Furthermore, object and wisdom arising through causes and conditions are clarified. If the object does not exist as an object by virtue of wisdom, nor does it exist as an object by virtue of the object, but the object exists through the causes and conditions of wisdom and object, wisdom is likewise so. Thus, object and wisdom are co-produced through causes and conditions. Co-production has two modes: it falls either under self-nature [co-production] or under other-nature [co-production].

a/1/1/4) ABSOLUTELY NONDUAL OBJECT AND WISDOM

Next, regarding the absolute relation of object and wisdom (…): it is neither object nor wisdom, yet it is spoken of in terms of object and wisdom. This is apart from object and apart from wisdom; it does not rely upon causes and conditions to distinguish object and wisdom. This is the absolute relation without causes and conditions (…).

Even when sought through causes and conditions, it remains unobtainable, how much more so without causes and conditions. Since it is said to be absolute, if it could still be distinguished through principle, how could it be an absolute relation? Therefore, it is merely a conjecture made by the deluded mind outside the principle.

Thus, the Madhyamaka Treatise (…) states: “Dharmas do not arise from themselves, nor do they arise from elsewhere.” They arise neither jointly nor without a cause; therefore, they are said to be non-arising. Thus, this is unlike the preceding four kinds. If one clings to it as real, that is false speech.

This attachment to its reality arises because craving and views are bound by the ninety-eight fetters (…). Suffering and its accumulation flow on immeasurably and never cease.

Why does attachment to this [object and wisdom] give rise to suffering and accumulation? According to what one clings to, object and wisdom become real [for oneself]. Following one’s fondness, one becomes bound by craving and gives rise to attachment; this is the affliction of greed.

If someone sees [that object] and refutes or criticizes it, one becomes angry; this is hatred. When greed and hatred arise in the mind, what could this be if not delusion? I explain this object and wisdom, but others cannot understand it; because of attachment, I become arrogant toward them—what could this be if not conceit?

One continually clings tightly, maintaining that only this is correct. Though one does not doubt it now, one later doubts it again—what could this be if not the [affliction of] doubt? I now expound this Dharma.

If within that Dharma there is my own private notion, this is precisely the view of a self. The sixty-two views (…) fall to one extreme and are called extreme views (…). When these deluded attachments do not arise from true principle, they are wrong views.

To cling to these things as real and regard them as nirvana is attachment to views (…), the bandit of the fruit of the path. Moreover, to regard this as the [right] path and proceed accordingly gives rise to attachment to precepts and observances (…); this is the bandit of the cause of the path (…). Clearly, all ten afflictions [the ten fetters] arise from attachment to object and wisdom.

When classified according to the Four Noble Truths and the three realms, there are eighty-eight fetters (…). When the eight realms are now contemplated, there are ninety-eight fetters (…). This is precisely the accumulation-truth of binding karma, an immense inversion; it therefore brings about the fruit of the suffering of birth and death without end.

If, within this object and wisdom, one does not understand suffering and accumulation, how can one know the path and cessation? If one does not understand the Four Noble Truths, how can one break through cause and effect, both mundane and supramundane? Not knowing the timeless Dharma [anadhvan] and the supramundane Dharma, one has no Jewel of the Dharma.

Not knowing the supramundane fruit, one has no Jewel of the Buddha. Not knowing the supramundane cause, one has no Jewel of the Sangha. All the meanings taught by the noble and worthy ones are thereby lost.

If one clings tightly to this self-arisen object and wisdom, one merely creates birth and death, increases binding karma, and multiplies calamities. If this is said not to be object and wisdom outside the principle, then what could be called outside the principle? Therefore, the Treatise on the Great Perfection of Wisdom states: “Ordinary beings have three kinds of [self]: [self-]view, [self-]conceit, and designation (…).

Noble ones have only one kind of [self], namely designation alone.” Ordinary beings, because of attachment to views and conceit, now employ an erroneous understanding of the Buddha’s words. They cling tightly in this way and bring forth their own fallacious reasoning to argue. Although they rely upon sutras and treatises and cite textual evidence, they are merely like woodworms boring into wood and accidentally forming written characters; yet, when their minds are examined deeply, they truly do not understand whether these are characters or not.

Their mouths speak of object and wisdom, but how could they understand what object and wisdom are? Because they do not understand, they imagine themselves to be drinking ambrosia; yet from erroneous object and wisdom they give rise to the delusions of views, injure their lives, and die prematurely. They are therefore thoroughly refuted by Bodhisattva Nagarjuna.

We do not now take the foregoing as object and wisdom when explaining Avalokitesvara. Self-arisen object and wisdom are thus; the remaining three propositions likewise carry the meaning described above.

a/1/2) CONCEIVABLE OBJECT AND WISDOM WITHIN THE PRINCIPLE

Second, we shall clarify conceivable object and wisdom within the principle. This also follows the four kinds [of object and wisdom] described above. Although the names are the same, the contemplative wisdom here has matured and no longer gives rise to attachment to views.

Ultimately, one reaches the point of destroying delusions and creates no new attachments; thus, it becomes the path of skillful means. One realizes the stage of warmth and the stage of the summit, progressing until one understands and awakens to the sixteen mental moments (…). The eye of wisdom suddenly reaches awakening, destroys all delusions of views, and accords with the principle.

It is like a blind person whose illness is treated by having the membrane of the eye pierced with a needle (…), so that one sees clearly without further error. This is true contemplation and is called wisdom. [This wisdom] illuminates the principle; [this principle] is called the object. Because [this object and wisdom] arise from the uncontaminated (…), they are called object and wisdom within the principle.

The principle is perceived through the mind; because [through contemplation] one reaches the truth, it is called conceivable object and wisdom.

It is now understood clearly that Avalokitesvara is likewise not named on account of the causes and conditions of this object and wisdom.

a/2) INCONCEIVABLE OBJECT AND WISDOM

We shall next examine inconceivable object and wisdom.

Question: “Thus, self, other, both, and no cause—all four are not object and wisdom. Yet the sutras now say that [object and wisdom] arise from self, from other, from both, or without a cause. If this were not so, by what could object and wisdom be distinguished?”

Answer: “The sutras speak in this way merely by provisionally establishing such names in accordance with beings’ capacities and the Four Siddhantas. They do not uphold the four kinds of essential nature.”

If someone maintains that object and wisdom arise from themselves, one should teach that the object itself produces the object and wisdom itself produces wisdom. In this way, that person’s mind is gladdened; upon hearing of self-produced object and self-produced wisdom, that person gives rise to goodness. Or, by way of counteraction, one may say that object and wisdom arise from themselves; speaking thus dispels delusion.

When it is said in this way, [the listener] awakens to the path. Were it not based upon the benefits of the Four Siddhantas, the Buddhas, the Tathagatas, would expound the non-empty Dharma. Although they present the four teachings, they do not cling to these four kinds [of attachment].

Because they do not cling, they are free of craving and views. When sentient beings hear this, they are like those who, seeing a swift horse, need only glimpse the shadow of the whip: they immediately destroy delusion and enter the path. This is therefore called wisdom.

That which this wisdom illuminates is called the object. Through this penetration, one then knows suffering, accumulation, the path, and cessation. The Three Jewels and the Four Noble Truths are clearly and completely present.

If one uses wisdom to illuminate the object and realize emptiness, one accomplishes the Ultimate Truth of the conceivable object and wisdom within the principle, as explained above. If one does not use the fruit to verify it, then this knowledge of object and wisdom is merely a name. This name is neither within, nor outside, nor in between. This name does not abide, yet neither does it not abide. Because this name has no existent reality, it is designated thus.

Although the four propositions are spoken of in order to understand the object and wisdom, in truth no distinction between object and wisdom is made within the four propositions. Although one has acted according to what is known concerning the object and wisdom of the four propositions, in truth one has not yet attained anything concerning the object and wisdom of the four propositions. Although one has realized and thoroughly understood the object and wisdom of the four propositions, in truth one has not yet reached the point beyond deliberation concerning the object and wisdom of the four propositions.

The path of language is cut off, and the sphere of mental activity has ceased (58). Because the four propositions cannot be fathomed through thought, this is called the inconceivable object and wisdom. The Golden Light Sutra says: “Inconceivable wisdom illuminates the inconceivable object and wisdom.” This resembles the extensive exposition of the wondrous object and wisdom in the Profound Meaning of the Infinite Life Sutra.

Bodhisattva Nagarjuna first refuted the [concept of] “one time and one direction” (..), and only afterward explained the meaning of [the phrase]: Thus have I heard.

It is likewise here. First, the object and wisdom external to the principle must be refuted; only afterward can the inconceivable four siddhantas be understood. The meaning of the four siddhantas is as set forth in the Profound Meaning of the Infinite Life Sutra; names are merely employed as expedient means.

First, contemplative wisdom must be clearly understood; only afterward can the sounds of the world be discerned. If expedient means are taken as the meaning, one must first understand the worldly object and afterward discern contemplative wisdom. There must first be an object before contemplation can be discussed.

If there were no object, how could there be contemplation? It is like first having a mirror and a drum, and only afterward considering beating the drum and looking into the mirror. This order is adopted for convenience in explaining the meaning.

First, the sounds of the world must be understood; only afterward is contemplative wisdom discussed.

b) CAUSES AND CONDITIONS [b/1) DISCUSSION OF THE WORLD, b/2) DISCUSSION OF SOUND, b/3) DISCUSSION OF CONTEMPLATION]

b/1) DISCUSSION OF THE WORLD

There are three kinds of world. The first is the world of the five skandhas (---). The second is the world of sentient beings (---). The third is the world of lands (---).

Because there are real dharmas and conventionally designated persons, and because both the conventional and the real exist, there are dependent recompenses (---). Therefore, three kinds of world are said to exist. Because these worlds are distinct from one another, there are ten Dharma realms. There are also ten different kinds of five skandhas, and consequently ten kinds of provisional designations and ten kinds of dependent recompenses. Because these are separate and dissimilar, they are called “worlds” (thế).

“Realm” (gian) refers to places that are entirely distinct from one another. Thus, there are thirty kinds of world that are wholly distinct and cannot be confused with one another; therefore, they are called realms. Each realm has causes and effects and is therefore called a dharma. Each realm has clearly defined boundaries and is therefore called a realm.

Within a single Dharma realm there are, moreover, ten dharmas (---). This is so because of the ultimate nature of characteristics and essential nature. The ten realms contain one hundred dharmas.

Because the ten realms mutually include one another, there are one thousand dharmas. All these dharmas arise from causes and conditions. The Six Destinies are dharmas of causes and conditions belonging to delusion; the Four Noble [Truths] are dharmas that explain these causes and conditions.

The Infinite Life Sutra says: “The unconditioned also has causes and conditions. The cause is the extinguishing of ignorance, which is the torch that illuminates sambodhi; all dharmas of causes and conditions are precisely the Three Truths. Dharmas arise through causes and conditions; I declare them to be empty.

They are also called provisional designations and are also called the meaning of the Middle Way.” Therefore, the ten kinds of Dharma realms (---) and the thirty kinds of world are the objects of our contemplation. This object is further divided into two: arising from oneself and arising from another.

“Another” refers to Buddhas and sentient beings; “oneself” means that all are fully present within the mind. As the Flower Garland Sutra says: The mind is like a painter who paints the various five skandhas. There is nothing whatsoever in the world that is not created by the mind.

Question: “How do arising from oneself and arising from another fully contain the ten Dharma realms?”

Answer: “Contemplate the true aspect of the body; contemplation of the Buddha is likewise. The Flower Garland Sutra says: ‘As the mind is, so too is the Buddha.’ Since mind, Buddha, and sentient beings are three dharmas without distinction, how could they not fully contain all the realms of the Three Truths (---)?”

b/2) DISCUSSION OF SOUND

Speech [sound] is the pivotal condition that produces the karma of speech within the ten Dharma realms. Because the Dharma realms are not alike, their sounds also differ.

Question: “Sentient beings possess three kinds of karma; why is only the contemplation of sound discussed?”

Answer: “If one sees with penetrating clarity, this becomes evident. Constantly recollecting with reverence and thereby becoming free from the three poisons is contemplation of the worldly mind [associated with sound] (…). Bowing and making offerings, thereby obtaining what one wishes, is contemplation of the worldly body. Here, only the contemplation of worldly sounds is discussed. The ancients presented six meanings:

b/2/1) FIRST: ESTABLISHING A REALM.

The names [of the realms are so numerous that] they cannot all be stated; here, only one realm is selected as representative. If he were called the Contemplator of the Bodies of the World, [someone] would ask what this name means. Why not call him the Contemplator of the Sounds of the World, in which case no further question would be necessary?

b/2/2) SECOND: ACCORDING WITH WORLDLY CONVENTION.

Shakyamuni Buddha said that if sounds are employed to perform the work of the Buddha, he is called the Contemplator of the Sounds of the World, who travels throughout realms and lands in accordance with what sentient beings seek.

b/2/3) THE MUTUAL RELATIONSHIP BETWEEN THAT WHICH CONTEMPLATES AND THAT WHICH IS CONTEMPLATED.

Third is the mutual relationship between that which contemplates and that which is contemplated. That which is contemplated is the form and mind of sentient beings. Here, because the designation derives from that which contemplates, he is called the Contemplator.

There are the capacity to hear and that which is heard. The capacity to hear is the auditory consciousness of the noble one. That which is heard is the sound of sentient beings.

Here, based upon the sound that is heard, that which is heard is presented, and thus the capacity to hear is established. From that which contemplates, that which is contemplated is established; accordingly, he is named the Contemplator of the Sounds of the World. In ancient times someone asked: “If that which contemplates and that which is contemplated are thus, why not take the form and mind that are contemplated and the auditory consciousness’s capacity to hear as the basis for the name ‘Bodhisattva Who Hears Form and Mind’?” The ancients answered: “When the bodhisattva contemplates form and mind, he can respond extensively.

A single utterance of sentient beings is exceedingly limited. If one follows what is difficult, the stimulus has two words, while the response has only one word. Thus the response is narrow while the stimulus is broad; there is nothing difficult, yet it is now made difficult.” This answer must be understood according to its principle rather than explained merely according to the words.

If the bodhisattva can contemplate form and mind, why could he not contemplate sound? If sentient beings evoke a response only through sound, could their form and mind not evoke a response? If there is complete evocation and complete response, then “contemplation” is merely a designation based on the wording. Thus evocation and response (65) must correspond equally. Whether one says they are broad or narrow is not discussed here. It should be understood that ordinary beings and noble ones, as well as evocation and response, all involve the three kinds of karma. Because the noble one relies upon mind while ordinary beings rely upon sound, he is thus called the Contemplator of the Sounds of the World.

b/2/4) THE MEANING OF INCLUSION

Before a sound is uttered, there are intention and breath; only when the mouth and lips are moved is sound produced. The formation of verbal karma thus depends upon body and mind. If verbal karma is contemplated, both body and mind are also contemplated. Such contemplation is called inclusion.

b/2/5) HIDDEN AND MANIFEST

Fifth are the hidden and the manifest. Although the body bows and the mind reflects, the direction they should follow is not yet known; therefore, this is called hidden. When the mouth speaks, the meaning of the matter is revealed; therefore, this is called manifest. By presenting the manifest and concealing the hidden, he is called the Contemplator of the Sounds of the World.

b/2/6) DIFFICULT AND EASY

Sixth are the difficult and the easy. When one encounters danger and calamity, although the mind wishes to invoke him through ten recollections, it may be unable to do so; and although the body wishes to kneel and bow, this is slow and difficult. The mouth can urgently call out [his name], thereby establishing the opportune condition; this is the easy way to receive the name. Also within this sixth point is the existence of an affinity.

Avalokitesvara was originally, long ago, an ordinary being in the saha world who, upon seeing suffering, made a vow. He now abides in the Western Land, yet still returns to this land. Because he has made this vow, when [sentient beings] face an urgent need, they need only invoke his name.

Now we understand the six meanings discussed above. According to the “Mahaprajnaparamita Sastra,” their meaning is seen in full. Why is this so?

Inhalation, exhalation, and repose are bodily activities; initial and sustained thought are verbal activities; and sensation is a mental activity. The mental activities of initial and sustained thought fully contain the three kinds of karma. How much more, then, could speech uttered aloud not contain the three kinds of karma?

Merely bringing forth a single contemplation already fully contains the three responses. Merely uttering a single sound already fully contains the three capacities. Yet ordinary beings use loud voices and cleverness in pursuit of material things and fame.

If examined according to the perfect meaning, all [three kinds of karma] are fully present therein.