觀音玄義

The second part elucidates the word “Contemplation.” It is further divided into two: first, concluding the object that is the Sounds of the World; second, elucidating the wisdom of the one who contemplates. The conclusion regarding the object has six aspects. First, it concludes that the ten Dharma realms constitute the object of causes and conditions.

Second is the object of the Four Truths. Third is the object of the Three Truths. Fourth is the object of the Two Truths.

Fifth is the object of the One Real Truth. Sixth is the object of No Truth. These matters are presented fully in the Profound Meaning of the Great Text.

The second is the elucidation of contemplative wisdom. Taking the object as a basis for elucidating wisdom, five successive approaches are established to illuminate contemplative wisdom. With regard to causes and conditions in general, contemplation is discussed through four kinds of causes and conditions.

With regard to the Four Truths, there are likewise four kinds of contemplation. With regard to the Three Truths, there are two kinds of contemplation. With regard to the Two Truths, there are seven kinds of contemplation.

The One Real Truth entails one contemplation. No Truth entails no contemplation. These meanings are fully set forth in the Great Text.

Now, according to the (Teaching), the Three Truths are used to elucidate contemplation. If discussed according to the Common Teaching, all ten Dharma realms are dharmas born of causes and conditions; these causes and conditions are themselves emptiness, themselves provisional existence, and themselves the Middle. “Themselves emptiness” means the Ultimate Truth; “themselves provisional existence” means the Conventional Truth; and “themselves the Middle” means the Truth of the Supreme Meaning of the Middle Way.

According to the Separate Teaching, the realms of the six paths are dharmas born of causes and conditions; the realms of the Two Vehicles are emptiness; the bodhisattva realm is provisional existence; and the Buddha realm is the Middle. The discussion of the object has two meanings. Now, in relation to the object, the contemplation is elucidated, and this too has two meanings: first, the sequential three contemplations; second, the three contemplations in a single mind.

“Sequential” means, as stated in the Jeweled Necklace Sutra: proceeding from provisional existence into emptiness is called the Contemplation of the Two Truths. Proceeding from emptiness into provisional existence is called the Contemplation of Equality. These two contemplations are skillful means through which one enters the contemplation of the Truth of the Supreme Meaning of the Middle Way.

These three contemplations are the three kinds of wisdom elucidated in the Large Prajnaparamita Sutra. First is wisdom of all phenomena: it clearly knows all inner dharmas and their inner names; all can be clearly known and understood. All external designations of dharmas can also be clearly known and understood.

It is constantly able to employ every path and give rise to every kind; therefore, it is called wisdom of all phenomena. Second is wisdom of the varieties of paths: it can clearly know all distinctions among the various great classes and can thereby distinguish provisional names without error. Therefore, it is called wisdom of the varieties of paths.

Third is wisdom of all modes: within a single kind of wisdom, it can clearly know all path-wisdoms and every kind. When the mark of oneness is extinguished, it can clearly know and explain the various characteristics, practices, and classes; this is called wisdom of all modes. The discussion of contemplative wisdom according to the Common Teaching differs from this.

According to the Separate Teaching, when passing through the causal stages, the fruit of that contemplation is called wisdom. These three contemplative wisdoms correspond to the four kinds of contemplation of the twelve links of dependent origination in the Great Nirvana Sutra: lower, middle, higher, and highest.

The Nirvana Sutra analyzes dharmas and elucidates four contemplations. The Large Prajnaparamita Sutra and the Jeweled Necklace Sutra directly address the Mahayana and elucidate three contemplations and three kinds of wisdom. Now, if the two sutras are differentiated in relation to the Nirvana Sutra, then the Mahayana Dharma should be differentiated: the contemplation of proceeding from provisional existence into emptiness is the wisdom of all phenomena that contemplates arising and cessation.

If the Nirvana Sutra is combined with the two sutras, the lower and middle contemplations are combined, both being wisdom of all phenomena. If the three sutras are both differentiated and combined, then in relation to the five eyes: the physical eye illuminates coarse and subtle phenomena, all of which belong to worldly wisdom. These invariably form the basis of the objects of contemplation.

If the three contemplations and three kinds of wisdom arise from these, this is the wisdom of all phenomena that enters the essential nature of dharmas. If there are these four contemplations and four kinds of wisdom, this is the wisdom of all phenomena that enters by analyzing dharmas; therefore, the physical eye and the heavenly eye form the foundation. Entry into wisdom of all phenomena corresponds to the wisdom eye; wisdom of the varieties of paths corresponds to the Dharma eye; and wisdom of all modes corresponds to the Buddha eye.

In the verse on causes and conditions in the Treatise on the Middle Way, the single line concerning dharmas that are born serves as the basis of contemplative wisdom. The other three lines correspond to the three kinds of wisdom. If the three contemplative wisdoms are correlated with the Four Teachings, they are then differentiated as above.

If the Nirvana Sutra is correlated with the Four Teachings, lower wisdom is the wisdom of all phenomena that contemplates arising and cessation, corresponding to the Tripitaka Teaching. Middle wisdom is the wisdom of all phenomena that realizes the essential nature of dharmas, corresponding to the Common Teaching. Higher wisdom is wisdom of the varieties of paths, corresponding to the Separate Teaching.

Highest wisdom is wisdom of all modes, corresponding to the Perfect Teaching. For this reason, the three contemplations should be elucidated. What, then, corresponds to the Four Teachings (the Teaching, the Separate, the Common, and the Perfect)?

If there is no teaching, there is no contemplation. By cultivating contemplation according to that teaching, wisdom is perfected. Therefore, the teaching is elucidated.

That teaching necessarily has a master. Where there is a master, there is a Buddha. It may be that one Buddha teaches the Four Teachings, or that four forms are manifested to elucidate four Buddhas.

The Four Teachings also have four masters; hence there will be four bodhisattvas in the position of successor, namely, four kinds of bodhisattvas who assist the Buddhas in propagating these Four Teachings. If it is said that all dharmas are quiescent and that their characteristics cannot be expressed or proclaimed in words, the Great Nirvana Sutra states:

Arising-arising cannot be spoken; and so forth, up to non-arising and non-arising, which likewise cannot be spoken. If even one teaching cannot be spoken, how can there be four?

Answer: In principle, this is indeed so: none of them can be spoken. Yet, in adapting to conditions in order to benefit beings, causes and conditions are present; therefore, they also cannot remain unspoken. Thus, not only can arising-arising be spoken, but so forth, up to non-arising, can also be spoken.

The Buddha’s teachings are used to deliver beings from the suffering of birth and death. The Tripitaka Teaching says, as the Treatise on the Great Prajnaparamita cites Katyayaniputra in elucidating the meaning of the bodhisattva: when Buddha Sakyamuni was first a potter, he recollected the vow formerly made by Buddha Sakyamuni. From that time onward, he first aroused the bodhisattva mind.

Because he sought bodhi, this is called acting for the sake of the Dharma. Deeply departing from Suffering and Accumulation, he joyfully sought Cessation and the Path. He then aroused the mind of loving-kindness and vowed to liberate all beings.

He practiced the six paramitas. His practices and vows corresponded, alleviating suffering and bringing happiness. Why is this so?

Stinginess causes the accumulation of karma that leads to falling into the realm of hungry ghosts; hence it is called suffering. Practicing dana, or giving, is called the Path; when stinginess and greed cease, this is called Cessation. The bodhisattva himself subdues stinginess and greed and is permeated by the mind of compassion.

When beings invoke his name, they can thereby escape suffering. When he himself practices dana and giving, permeated by loving-kindness and compassion, those material things can bring deliverance; thus he can manifest them so that beings attain peace and happiness. Therefore, one should know that it is in order to fulfill his vows that he cultivates the practice of giving.

Even foolish people call the accumulation that produces heavenly rebirth suffering. Cultivating wisdom is called the Path, by which that delusion is extinguished. While cultivating wisdom to transcend these states, one personally destroys suffering and its accumulation, thereby forming a mind of compassion with which to rescue sentient beings.

When sentient beings invoke the name, they immediately attain liberation. Personally realizing cessation, one gives rise to a mind of loving-kindness with which to permeate sentient beings. When sentient beings possess the appropriate causes and conditions, they evoke a response and are delivered.

Thus, it is clearly known that such practices abide in the vows. These practices are the six paramitas, each of which is discussed separately. Thi Tỳ Đợi Cáp fully perfected dana (giving).

Tu Ma Đề never spoke falsely and fully perfected sila (morality). When King Ca Lợi dismembered his body, he remained unmoved; this was the perfection of patience. The great donor who entered the sea fully perfected diligence.

Meditating at Xà Lê fully perfected samadhi. The great minister Cu Tần, who divided the land, fully perfected prajna. Such was the course of cultivation through the first asamkhyeya kalpa.

It was not yet clear whether one would become a Buddha or would not become a Buddha. During the second asamkhyeya kalpa, the mind clearly knew that one would become a Buddha, but the mouth did not declare it. During the third asamkhyeya kalpa, the mind clearly knew it and the mouth declared it.

After passing through the three asamkhyeya kalpas, one then spent one hundred kalpas cultivating the marks. The one hundred merits were cultivated from 3,200 meritorious deeds. When the thirty-two marks appeared, one was then called a bodhisattva-mahasattva.

One could subdue delusions but could not sever them, like a sheep that is not fat. To take worldly wisdom as prajna means precisely this. Through this, the bodhisattva's practices correspond to the stages of the sravaka path.

The first asamkhyeya kalpa may be correlated with the general and specific foundations of mindfulness. The second asamkhyeya kalpa may be correlated with the Dharma of Warmth. The third asamkhyeya kalpa may be correlated with the Dharma of the Summit.

The hundred kalpas of cultivating the marks may be correlated with the Dharma of Patience. Sitting at the place of enlightenment may be correlated with the Highest Worldly Dharma. With thirty-four mental moments, one severs the fetters and becomes a Buddha; this corresponds to the sixteen mental moments in which true realization arises, extending through the nine liberations of one beyond learning.

At that time, seated at the place of enlightenment, he severed delusions in thirty-four mental moments. Both the primary afflictions and their habitual tendencies were exhausted; he was called the Buddha of the Tripitaka Teaching. Thus, Sakyamuni was diligent, and his disciples were sincere and mature.

Through diligence, he advanced by nine kalpas and passed through the eight marks of attaining Buddhahood. This is precisely the Teacher of the Tripitaka Teaching, who expounds its doctrinal approach. Within this teaching, one abides in the position of a Buddha-to-be for one hundred kalpas.

One cultivates the marks, subdues delusions, and assumes the final body. The practices of the six paramitas are completed, and the vows are fulfilled. Loving-kindness and compassion permeate sentient beings, removing suffering and bestowing happiness.

If this matter is explained in full, it concerns dharmas produced through causes and conditions and contemplation illumined by worldly wisdom; this is the meaning of Avalokitesvara according to the Tripitaka Teaching.

Question: According to the Tripitaka Teaching, Sakyamuni and Maitreya aroused the aspiration at the same time. One advanced by nine kalpas, so how could both Buddhas attain Buddhahood during the Bhadrakalpa?

Answer: Sakyamuni encountered the Buddha Sa Túc one hundred kalpas ago. Why must Maitreya's encounters with the Buddhas necessarily have filled the remaining ninety-one kalpas? If that were so, it would not accord with the meaning of one hundred kalpas.

The answer according to this Dharma gateway is that there were indeed one hundred kalpas, but through the power of diligence he advanced beyond many of them. As the Mahaprajnaparamita Sutra clearly states: The people of the Three Vehicles are alike with respect to the truth of the ultimate meaning, and the Path cannot be expressed in words. They sever afflictions and enter nirvana.

They take the same single principle as their object, using contemplation to sever delusions, and thus have this in common. This is also called sharing in the teaching of prajna. This differs from the Tripitaka Teaching.

The Treatise refutes it, saying: How could one cultivate the bodhisattva practices with an impure mind? It is like placing food in a poisoned vessel; after eating it, a person is harmed. Dana has superior, intermediate, and inferior forms, namely, relinquishing wealth, body, and life.

Brave men and steadfast women can all relinquish them. How could this intermediate form of relinquishment be called the perfection of giving? Intermediate dana is called giving, but it is not a paramita.

When one does not perceive self, others, or possessions, and all three matters are entirely free of stinginess—otherwise it is not giving—this is the true dana-paramita. Likewise, being neither foolish nor wise, and possessing unattached, empty wisdom, is called true prajna, rather than clinging to worldly wisdom.

The Treatise says: If one does not believe in emptiness, everything is erroneous. Therefore, you should understand that none of what you cultivate corresponds to the principle. If one believes that all dharmas are empty in every act one performs, then, by employing this emptiness, one can accomplish all dharmas. Thus, it is clear that if one attains the wisdom of emptiness, one can fully perfect all dharmas. Furthermore, bodhisattvas cultivate for an immeasurable number of kalpas; how could it be only three asamkhyeya kalpas? Such are the various refutations by which the Tripitaka Teaching is overthrown. They are used to reveal the Mahayana, whose meaning will be understood through the teaching in the middle section.

The Mahaprajnaparamita Sutra says: When a bodhisattva arouses the aspiration, it accords with Sarvajna (prajna). This is precisely the contemplation of truth, the severing of fetters, and accordance with the principle. Immediately after arousing the aspiration, one contemplates truth and severs the fetters, and is then called a bodhisattva.

This is the provisional person. Furthermore, the contemplation of truth is this very Dharma. It always arises together with loving-kindness and compassion.

One personally severs suffering and accumulation and cultivates the Path and cessation. Through vows of loving-kindness and compassion, one also vows to sever the suffering and accumulation of all sentient beings and to bring them to this Path and cessation. One thoroughly realizes that all dharmas are like illusions and transformations, neither arising nor ceasing.

One practices dana (giving) with the three aspects all relinquished. Being attached nowhere among all dharmas is called prajna. These practices uphold the vows; thus, one can destroy the delusions of the four abiding afflictions and perceive the ultimate truth.

Accordingly, the Three Vehicles share the Ten Grounds. These are the Ground of Dry Wisdom through the Ground of Buddhahood. If these Ten Grounds are correlated with the sravaka path, the Ground of Dry Wisdom corresponds to the general and specific foundations of mindfulness.

The Ground of Nature corresponds to the stage of the four wholesome roots. The Ground of the Eight Persons corresponds to the eight kinds of patience. The Ground of Seeing corresponds to the first fruition.

The Ground of Attenuation corresponds to the second fruition. The Ground of Freedom from Desire corresponds to the third fruition. The Ground of Completion corresponds to the fourth fruition.

The Ground of the Pratyekabuddha naturally corresponds to the stage of the Pratyekabuddha. From the Bodhisattva Ground, one emerges from emptiness and employs provisional skillful means. The contemplation of the Path and provisional existence flow together; one severs the primary afflictions and gradually erodes their habitual tendencies, ultimately reaching the Ground of Buddhahood.

Therefore, the Treatise says: This person's afflictions are exhausted, but their habitual tendencies are not yet exhausted. By means of vows, one uses these habitual tendencies to be reborn again in the three realms, benefiting sentient beings and purifying Buddha lands. How could this be the same as bodhisattvas of the Tripitaka Teaching, who merely subdue delusions and practice the six paramitas?

Bodhisattvas cultivating this practice sever delusions and eliminate what remains, though not yet completely, like a faint wisp of smoke. Through loving-kindness and compassion, they manifest in the five destinies to deliver sentient beings. When sentient beings invoke the name or perceive a manifestation, their suffering can immediately be removed, happiness bestowed, liberation attained, and deliverance achieved.

This is the contemplation of entering emptiness through understanding provisional existence according to the Shared Teaching. It is also called wisdom of all things; this is the meaning of Avalokitesvara according to the Shared Teaching. The Separate Teaching differs from the Shared Teaching.

The Separate Teaching reveals what is not shared with prajna; therefore, it is called “separate.” This teaching reveals only the Middle Way. Because it is intended for those of dull faculties, it is taught through skillful means. It gradually reveals the principle extensively and clarifies cultivation over the course of many kalpas.

Therefore, the Mahaprajnaparamita Sutra says: There are bodhisattvas who, from the initial arousing of the aspiration, freely exercise spiritual powers and purify Buddha lands. They then cultivate Dharma gateways as numerous as the sands of the Ganges to assist in revealing this principle of the Middle Way. First, they deal with the four abiding afflictions; next, they destroy the delusions innumerable as dust and sand; and afterward, they destroy ignorance.

The Ten Faiths universally subdue all delusions, principally subduing the four abiding delusions. The Ten Abodes likewise universally subdue all delusions, while directly severing the four abiding delusions and accomplishing all-wisdom. In the Ten Practices, one emerges from emptiness and enters the provisional; one severs ignorance, accomplishes wisdom of the varieties of the path, and also subdues the dust-and-sand delusions beyond the realms.

The Ten Dedications sever the dust-and-sand delusions beyond the realms, accomplish wisdom of the varieties of the path, rightly cultivate the Middle Way, and subdue ignorance. The Ten Grounds sever ignorance, behold Buddha-nature, and accomplish wisdom of all modes. It is like refining gold in fire: first the dust and impurities disappear, and afterward pure gold remains.

The successive severing of bonds is likewise so. A bodhisattva who gives rise to this resolve upholds the Dharma of compassion in order to cultivate. Personally severing ignorance, one accomplishes the true and responsive bodies.

The great vows of compassion permeate the Dharma-realm. When sentient beings evoke a response, one immediately removes their suffering and bestows happiness. This is emerging from emptiness and entering the provisional, contemplating with wisdom of the varieties of the path.

Such is the meaning of Avalokitesvara according to the Separate Teaching.

As for the Perfect Teaching, it directly reveals the Middle Way, which encompasses the two extremes. It is neither empty nor provisional, neither within nor without, and thereby contemplates the sentient beings of the ten Dharma-realms. They are like reflections in a mirror or the moon in water: neither within nor without, neither existent in meaning nor nonexistent in meaning. Ultimately they are not real, yet the principle of the Three Truths is naturally complete. There is neither before nor after; they are solely within the mind. They are one, yet discussed as three; they are three, yet discussed as one. Contemplative wisdom is likewise so, and the principle of truth is also the same. One Truth is precisely the Three Truths; the Three Truths are precisely the One Truth.

The Larger Prajnaparamita Sutra states: There are bodhisattvas who, from the moment they first give rise to the aspiration, immediately sit at the Bodhimanda, turn the Dharma wheel, and liberate sentient beings. Thus, in that initial mind, the contemplation of the Three Truths and all the Buddha-Dharmas is complete. Unconditioned compassion is present in the mind, and the cultivation of the myriad practices and all the paramitas is complete.

After entering and fully traversing the Ten Faiths, one can forever depart far from the ocean of suffering in samsara. When the four abiding delusions are exhausted and the six faculties purified, this is called semblance understanding. Advancing into the Ten Abodes, at the very first mind one simultaneously enters the wheel; one immediately breaks through ignorance, reveals and develops the true aspect, and the three wisdoms become manifest.

One attains the Tathagata’s one body and immeasurable bodies, serenely responding to all. This is precisely opening, revealing, awakening to, and entering the Buddha’s knowledge and vision. The scripture says: “Directly casting aside expedient means, I speak only of the unsurpassed path.” It also says: “Now I shall expound for you the most true matter.” This is precisely the contemplation of the Three Truths within the mind according to the One Real Truth of the Perfect Teaching.

The Larger Prajnaparamita Sutra states: If one hears the letter A, one immediately understands all meanings. The Great Nirvana Sutra states: “The initial aspiration and the ultimate state are not different; yet of these two minds, the former is more difficult.” Therefore, one pays homage to the initial arousal of the aspiration; this is precisely its meaning. Here, knowledge and vision may be called the Buddha’s knowledge and vision.

This is wisdom of all modes, clearly seen by the Buddha-eye. The Buddha-eye sees, and Buddha-wisdom knows. This does not mean that it fails to illuminate and comprehend other dharmas; it is named according to this foremost aspect.

It is like all streams flowing into the ocean: they lose their original names and are then called by this single designation. The Great Treatise states: When the ten wisdoms enter wisdom in accord with reality, they no longer retain their original names; therefore, it is called wisdom in accord with reality. The eyes are likewise so.

When the five eyes are complete, bodhi is attained, yet they are now collectively called the Buddha-eye. The Great Nirvana Sutra states: A practitioner of the Mahayana, although possessing the fleshly eye, is said to possess the Buddha-eye. Conversely, according to this manner of speaking, a practitioner of the Hinayana, although possessing the wisdom-eye, is still said to possess the fleshly eye.

If one understands according to this explanation, it is called the persons and dharmas of the Perfect Teaching. With respect to the Teaching, without fabricating the Four Truths, one gives rise to unconditioned compassion. One cultivates nondual samadhi and wisdom and accomplishes the two bodies, true and responsive.

The true body pervades the Dharma-realm, while the Medicine Pearl responds universally throughout all places. At this point, the twofold benefit is clearly revealed. With the flawless precious treasury of Vajra Prajnaparamita, one uproots the fundamental root and attains ultimate liberation.

Through Surangama Samadhi, one sees the marks of the Dharma-realm and, together with the three attributes of nirvana, attains the bliss of great mastery. This is called the supreme truth of the Middle Way, which contemplates all wisdoms. Such is the meaning of Avalokitesvara according to the Perfect Teaching.

Question: This contemplation regards sentient beings as neither empty nor existent; then on what basis does one practice compassion?

Answer: As explained concerning the Middle in Vimalakirti.

Question: If one contemplates the ten Dharma-realms as neither empty nor provisional, does this not destroy all causes and effects?

Answer: If one does not understand the Middle Way, one does not understand what is neither expedient nor real. Moreover, if there is neither expedient nor real, then there are none of the causes and effects of the fourfold teaching. If the Middle Way is clarified, both the expedient and the real are illuminated together.

There can then be the three kinds of expedient Four Truths: the causes and effects of suffering and its accumulation, and the causes and effects of the path and cessation; extending even to the One Real, uncreated Four Truths and the worldly and supramundane causes and effects. All are manifestly complete in a single thought of the mind. Why is this?

Because, through the wisdom of the true aspect, one awakens to and clearly knows that all dharmas are neither empty nor existent. This is therefore called the Buddha Jewel. The Dharma-nature to which one awakens is complete with the principle of the Three Truths; this is the Dharma Jewel.

When this awakened wisdom harmonizes with principle and phenomena, it is called the Sangha Jewel. Harmony in phenomena comprises the three classes of the Sangha of sages and saints in the teachings. Harmony with principle comprises the forty-two sages and saints of the Perfect Teaching.

Therefore, the Great Nirvana Sutra illustrates both by using the waxing and waning light of the moon. Before the fifteenth day, according to the Teaching, its light increases; after the full-moon day, according to the Teaching, its light decreases. Yet the true nature of the moon is neither crescent nor full.

Before and after, because of deluded perception, it appears to undergo change. The moon’s round nature symbolizes the true aspect. The waxing and waning of its radiance symbolizes wisdom and severance.

The increase of wisdom means that dharmas do not arise, yet prajna arises. The waning of the light through severance means that dharmas are not lost, yet afflictions cease. The Great Nirvana Sutra also calls ignorance “brightness.” Thus, it should be understood that, when this simile is applied to what is deviant, the light disappears.

Such waxing and waning occur each day. These wisdoms and severances are complete on each and every ground. If, on the fifteenth day, the orb is full and its light complete, the moon does not become still fuller and brighter; there is no further increase.

This symbolizes the Middle Way, in which the principle reaches its ultimate and the wisdom of bodhi is complete. Therefore, it is said: “Non-arising is itself non-arising”; this is called Great Nirvana. If, on the thirtieth day, the orb has completely exhausted its light and absolutely none remains, this symbolizes that the inverted and deviant ignorance has been forever eliminated, with no further delusion that can be severed.

Therefore, it is said: “Non-ceasing is itself non-ceasing”; this is called Great Nirvana.

The first three days of the sun and moon symbolize the wisdom and severance of the thirty minds. The moon during the next ten days symbolizes the wisdom and severance of the Ten Grounds. The moon on the fourteenth day symbolizes the wisdom and severance of Equal Awakening.

The moon on the fifteenth day symbolizes the wisdom and severance of Wondrous Awakening. The Sutra of Benevolent Kings, the Sutra of Heavenly Kings, and the Prajnaparamita teachings use the fourteenth day to symbolize the fourteen kinds of prajna; this is precisely their meaning. Thus is clarified the wisdom and severance of the Sangha Jewel: all pertain, with respect to the Teaching, to the Middle Way and the single Dharma of the true aspect.

None of the causes and effects are destroyed. If one does not understand that the Middle Way is neither empty nor provisional, one may conceive the extremes of annihilationism and eternalism, thereby destroying the Four Truths of arising and ceasing, worldly and supramundane causes and effects, and the Three Jewels of the Tripitaka Teaching. If one speaks only of impermanence, arising, and ceasing, one thereby destroys the Four Truths of non-arising and the Three Jewels of the Shared Teaching.

If one speaks only of the true truth—that dharmas in their essence neither arise nor cease—one thereby destroys the immeasurable Four Truths and the Three Jewels of the Separate Teaching. If one speaks only of the sequential revelation of what is neither empty nor provisional, this in turn destroys the uncreated Four Truths and the integrated Three Jewels of the Perfect Teaching. As each is transmitted and successively regarded as false, the earlier teachings suffer greater destruction, while the later teachings suffer less.

The meaning should be understood accordingly.

Question: If the Perfect Teaching cultivates the single Dharma of the true aspect, and the Three Truths in one mind and the three contemplations fully contain all dharmas, then, of the four teachings, explaining only the Perfect Teaching should already be sufficient. Why is it still necessary to use the four teachings, as above, to make distinctions?

Answer: The preceding section discussed the sequential threefold contemplation and the threefold contemplation in a single mind. The clarification of the teaching is likewise twofold. If the single teaching of the Perfect Teaching clearly explains all dharmas, it is intended for those of keen faculties; but if the distinctions among the Four Teachings are presented for those of dull faculties, then gradual differentiation is provisionally employed.

By what can the Perfect and Sudden Teaching be explained? The Separate Teaching is used to reveal the Perfect; therefore, the Four Teachings—the Tripitaka, Common, Separate, and Perfect—are first clarified. Although various paths are fully taught, in truth they are taught solely for the One Vehicle.

Furthermore, the profound and manifold dharmas of the Tathagata are presented through these teachings to bring benefit and joy. The other teachings are the three expedient means that guide and lead beings, skillfully inducing and opening the way to the Dharma. Once one enters the Buddha’s wisdom, expedient means are no longer needed; hence it is said that this alone is true, while the other two are not genuine.

Therefore, one must understand the single Perfect and Sudden Teaching: the wisdom of all modes and the right contemplation of the Middle Way. This alone is the true Avalokitesvara. All else is spoken as expedient means.

Furthermore, wherever the provisional and the real are spoken of, all are expedient means. Neither provisional nor real, the path of language is severed and the domain of mental activity ceases; it cannot be expressed. Through the wondrous awakening of the non-arising of the non-arising, one accords with the principle; this is called the genuine.

Yet even this is not ultimately real, though provisionally it may be regarded as real. Next, contemplation of the mind is clarified.

Fundamentally, the source of the mind is pure, unconditioned, and beyond enumeration; it is neither one nor two, has neither form nor appearance, and is neither crooked nor round. Although it is aware and cognizant, it is also devoid of awareness and cognition. Whether a thought has arisen or has not yet arisen, when the mind is examined in four ways, it ultimately cannot be apprehended; how, then, could one contemplate the crooked and the round either sequentially or non-sequentially?

It is like empty space, from which it does not differ. This mind-nature is ultimately no-mind. Yet when causes and conditions converge, the mind may again be made manifest.

Once the mind is discussed, there are the meanings of expedient means and right contemplation. It is like empty space, in which there are nevertheless the two phases of yin and yang. The mind is likewise so.

Although it is neither crooked nor round, gradual and sudden contemplation may still be discussed. If one contemplates the mind sequentially, this is the meaning of sequential, gradual expedient means. If one contemplates that the mind is fully endowed with the three truths as virtues of its nature, and with the three contemplations as virtues of its nature, together with all dharmas, then there is neither before nor after and no sequence: all are fully present in the very first thought.

The dharmas of the ten Dharma realms, the thousand varieties of natures and characteristics, and the dharmas arising through causes and conditions are precisely empty, precisely provisional, and precisely the Middle. The thousand varieties of the three truths and the immeasurable and boundless dharmas are necessarily all complete within a single mind. This is the non-sequential contemplation.

The Avatamsaka Sutra says: “Throughout all worlds, there is nothing that is not created by the mind. The mind is like a painter, creating the various five skandhas.” If one contemplates the mind as empty, then everything created by the mind is empty. If one contemplates the mind as existent, then everything born from the mind exists.

If the mind were definitely existent, it could not be made empty. If the mind were definitely empty, it could not be made existent. Because emptiness is not fixed, that emptiness is precisely non-emptiness.

Because existence is not fixed, that existence is precisely non-existence. Non-emptiness and non-existence transcend both extremes; this is called the Middle Way. If one contemplates the mind as neither empty nor existent, then all dharmas arising from the mind are likewise neither empty nor existent.

Thus, all dharmas are present within the mind. If one can contemplate the mind in this way, it is called the supreme contemplation, through which the bodhi of all Buddhas is attained. The Vimalakirti Sutra speaks of contemplating the true characteristic of the body and says that contemplating the Buddha is likewise so.

To contemplate the characteristics of the body is identical to contemplating the Buddha; to contemplate the characteristics of the mind is also identical to contemplating the Buddha. The Avatamsaka Sutra says: “Mind, Buddha, and sentient beings—these three are without distinction.” One should understand that this contemplation of the mind is originally identical to the Tathagata. If one practices any other contemplation of the mind, all such contemplations are merely expedient means and are called erroneous contemplations.

If one practices the Perfect Contemplation, it is called the genuine right contemplation: it is to open the Buddha’s knowledge and vision and to sit upon the Tathagata’s seat. Such loving-kindness and compassion are to enter the Tathagata’s house. Patiently abiding in the Dharma is to wear the Tathagata’s robe.

Cultivating this wisdom-contemplation is to adorn the Tathagata. Whether this person walks, stands, sits, or lies down, a stupa should be erected in every case. When one gives rise to such a perception of the Tathagata, this contemplation of the mind is called contemplation of the Buddha-mind.

The second part clarifies the words “Universal Gate.” This is again twofold. First is the general clarification of the gates, with two explanations of ten meanings. It encompasses six points: first, briefly listing the names of the gates; second, indicating the characteristics of the gates; third, clarifying the provisional and the real; fourth, clarifying the universal and the non-universal; fifth, explaining them in terms of the Four Adaptations; and sixth, clarifying contemplation of the mind.

Listing the gates means this: speaking generally from the worldly perspective, it is like a person passing through a doorway into a room containing things both good and bad. Ordinary beings employ the ten evils and five heinous offenses as gates, leading into the chambers of the three evil destinies. Those who ascend toward purity employ the five precepts, ten wholesome deeds, four dhyanas, and four formless concentrations as gates, leading to the realms of humans and devas.

Adherents of non-Buddhist paths employ annihilationism and eternalism as gates, leading either to delusion or suffering. Craving employs the four inverted views as its gates. Views employ the four propositions as their gates.

Good and evil have been mentioned only in their particular and restricted senses. When stated fully, there are the gates of the defiled mundane world, which lead to samsara in this manner. If the gates are discussed in terms of the Buddhadharma, there are again many kinds.

The four gates of the Tripitaka Teaching lead to nirvana with remainder and nirvana without remainder. The four gates of the Common Teaching lead, in the near term, to the conjured city and, in the distant term, to eternal abiding. The four gates of the Separate Teaching gradually lead to eternal abiding.

The four gates of the Perfect Teaching suddenly lead to eternal abiding. These are precisely the four-by-four, sixteen gates of teaching. There are also sixteen gates of contemplation.

Together, they constitute thirty-two gates. The distinctions and characteristics of these gates are set forth in the Great Treatise on the Profound Meaning. Second is the indication of the characteristics of the gates.

Regarding the four gates of the Tripitaka Teaching, the Abhidharma represents the gate of existence. The Satyasiddhi represents the gate of emptiness. The teaching of Kharavela represents the gate of both emptiness and existence.

Vatsiputra represents the gate of neither emptiness nor existence. Each extensively elucidates the practices of Dharma and determines the stages of sages and noble ones, because the gates lead to the principle. Regarding the four gates of the Common Teaching: existence is like an illusion; emptiness is like an illusion; both emptiness and existence are like illusions; and neither emptiness nor existence is like an illusion.

Each establishes the characteristics of practice and determines the stages of sages and noble ones, because the gates lead to the principle. Regarding the four gates of the Separate Teaching: contemplating Buddha-nature as resembling a dark chamber filled with bricks and tiles is the gate of existence. Contemplating Buddha-nature as resembling the nonexistence of the city of Kapilavastu is the gate of emptiness.

Contemplating Buddha-nature as resembling gold within a rock—where a person with merit obtains the treasure, while one burdened by offenses sees only the rock—is the gate of both existence and nonexistence. Contemplating Buddha-nature as transcending the two extremes is the Middle Way, the gate of neither existence nor nonexistence. Each establishes the characteristics of practice and arranges the stages, because the gates lead to the principle.

The four gates of the Perfect Teaching are said to be without distinction. Not only is one gate identical to the other three gates, but the three gates are themselves identical to the one gate. They are neither one nor four and do not pass through particular distinctions.

The Perfect Teaching employs the four that are not four. Each gate determines the inconceivable characteristics of practice and stages, because the gates lead to the principle. All these meanings are found in the Great Treatise.

Next, the provisional and real aspects of these gates are discussed. Ordinary beings and adherents of non-Buddhist paths can never escape the three realms. The sixteen gates of the teachings and contemplations of the Tripitaka and Common Teachings, both that which leads and that to which they lead, are all provisional.

In the teachings and contemplations of the Separate Teaching, that which leads is provisional, while that to which it leads is real. In the eight gates of the teachings and contemplations of the Perfect Teaching, both that which leads and that to which it leads are entirely real. The complete discussion appears in the literal explanation given there.

Next, the universal and the non-universal are clarified. When ordinary beings and adherents of non-Buddhist paths entertain attachment to the various gates, they can never escape the three realms; how much less could these gates be universal? Although the Tripitaka and Common Teachings lead to the conjured city, they are likewise not universal.

The Separate Teaching leads gradually and is likewise not universal in meaning. Only the Dharma-gate of the true characteristic, as taught and contemplated in the Perfect Teaching, can pervade the ten Dharma realms. The thousand natures and characteristics and the three truths are perfectly penetrated in a single instant.

Perfect penetration of the Middle Way simultaneously illuminates the two truths. This alone is called the Universal Gate.

Again, regarding what is called purity in the teaching of the nondual gate, samsara and nirvana are two. Relying neither on samsara nor on nirvana is therefore called nonduality. Yet it is also not one.

Why is this so? If one departs from the two and abides in the one, that one, being set in opposition to what is not one, becomes two again. How could this be called nonduality?

Now, because one abides neither in the two, it is said to be neither one nor two. It is also called neither existent nor nonexistent. “Not existent” refutes the provisional; “not nonexistent” refutes emptiness.

“Not existent” refutes the two; “not nonexistent” refutes the one. If so, one should abide in the Middle Way, yet the Middle Way itself is also empty. The Great Sutra states: “The nature of illumination and ignorance is not two.” This nondual nature is precisely the Middle Way.

The Middle Way is empty of the two extremes; this emptiness itself is also empty. Therefore, it is spoken of as empty, empty, empty. It is called the emptiness that cannot be apprehended.

This is entry into the Dharma gate of nonduality. It is precisely the Perfect Teaching’s gate of emptiness, elucidating the meaning of the Universal Gate. Each of the thirty-one bodhisattvas spoke of the gate of nonduality.

Manjusri said that having no discourse is the gate of nonduality. Vimalakirti’s silence was the gate of nonduality. If one examines those subtle passages, all of them contain the meaning of the four gates.

One commentator explained: The bodhisattvas proceeded through words and the characteristics of dharmas; this is the gate of existence. Manjusri spoke of no words; this is the gate of emptiness. Brahma Siyi said that all dharmas are right and all dharmas are wrong; this too is the meaning of the Universal Gate.

The mind enters all Dharma realms like empty space. This is also the gate of both emptiness and existence. Vimalakirti remained silent; this is the gate of neither emptiness nor existence.

In the Great Prajnaparamita Sutra there are forty-two letter gates, beginning with the letter A and ending with the letter Dha, with forty letters in between. All are letters of merit. This too is the nondual Universal Gate.

Earlier, in the Skillful Means chapter, it is said that this gate of wisdom is difficult to understand and difficult to enter. The Parable chapter says: “Although there is one gate, it is narrow.” All these passages illuminate the gate’s true principle. They are assuredly the meaning of the Universal Gate.

The four kinds of responsiveness and contemplation of the mind are necessarily found in the extensive root text. Second is the separate explanation of the Universal Gate. Although its principle has no fixed number, in accordance with conditions it benefits beings.

It may be given one or two names, or even immeasurably many. Abridging the extensive meaning, the teaching sets forth ten meanings appropriate to its scope: first, universal loving-kindness and compassion; second, universal great vows; third, universal cultivation and practice; fourth, universal severance of delusions; fifth, universal entry into Dharma gates; sixth, universal spiritual powers; seventh, universal skillful means; eighth, universal preaching of the Dharma; ninth, universal offerings to all Buddhas; and tenth, universal accomplishment of sentient beings.

The Universal Gates discussed above pertain to the ultimate Dharma. These ten Universal Gates all involve cultivating practices adorned with merit. The first five concern one’s own practice.

The following three concern transforming others, while the final two conclude the preceding two meanings. Within one’s own practice, the first four concern cultivating the cause, and the last clarifies the fruit. Cultivation of the cause is again divided into two: the first two concern vows, and the latter two concern practice.

This is their overall sequence of arising. Seeing all suffering and afflicted sentient beings, a bodhisattva gives rise to the mind of great compassion. Although this mind is not itself the mind of bodhi, it can give rise to the mind of bodhi.

It is like soil and water: although they are not seeds, they can cause sprouts to grow. The arising of the mind of bodhi due to great compassion is likewise so.

Next are the vows. If one merely maintains loving-kindness and compassion, one is apt to regress. Like the fish roe, the mango blossom, and the bodhisattva who has newly aroused the aspiration, these three produce many causes, yet few reach fruition.

Therefore, they are not stable. One consequently gives rise to solemn vows to govern this mind; this is steadfast bodhi. Next is the clarification of cultivation and practice.

If one merely makes vows, they will not yet bring benefit. Just as one who lacks money, power, authority, and strategy cannot relieve suffering, so too is the bodhisattva who lacks the resources of merit, spiritual powers, and the strategic power of wisdom. Only upon possessing these can one teach and transform.

The Great Sutra states: “First use concentration to stir them; afterward use wisdom to extricate them from suffering.” The meaning of cultivation and the arousing of vows lies herein. Next is the severance of delusions. The Satyasiddhi Treatise says that the unobstructed path is able to liberate, while the path of liberation severs.

If so, cultivation takes the path as its cause, while the severance of delusions takes the path of liberation as its fruit. If the Abhidharma clarifies that a single thought-moment of the unobstructed path itself constitutes severance, how could it be employed together with the Seven Factors of Awakening while retaining the meaning of subduing delusions? The path of skillful means is used to subdue them, the unobstructed path to sever them, and the path of liberation to gather them in.

Following the treatise’s mode of interpretation: One who practices within the unobstructed path is called a bodhisattva; one who practices within the path of liberation is called a Buddha. According to the teaching, this is ultimate language. The Buddha realizes samyak-sambodhi; this is called the path of liberation. If so, cultivation and practice constitute the path of skillful means; severing delusions constitutes the unobstructed path; and entering the Dharma gate constitutes the path of liberation. This establishes the successive stages of one’s own practice.

Next are spiritual powers. If one wishes to teach and transform others, one must manifest the Three Mysteries. Spiritual powers are the manifestation of a physical body.

Skillful means reveal a sympathetic intention. Preaching the Dharma is the manifestation of speech in sounds suited to each kind of being. This is the successive order of transforming others.

Making offerings to all Buddhas concludes one’s own practice. This does not mean making offerings of flowers, incense, and the four requisites; rather, practice in accordance with the teaching is the offering of Dharma, the highest of all offerings. The Great Sutra states: “When you follow what I have taught, you thereby make offerings to the Buddha.” Acting according to his teaching concludes one’s own practice.

Accomplishing sentient beings concludes the transformation of others. In all four deportments, the bodhisattva, above all, never forgets sentient beings. How much more so when entering the Dharma gates and purifying Buddha lands!

All is done to benefit sentient beings. Thus, this one phrase concludes the transformation of others. Next comes the explanation.

Beginning with humans and devas and extending to bodhisattvas on the higher grounds, all possess loving-kindness and compassion. According to the Shared Teaching, these do not go beyond loving-kindness and compassion conditioned by sentient beings, conditioned by dharmas, and unconditioned. If they take sentient beings as their objects, sentient beings are differentiated and their provisional names are not the same; their causes and fruits, suffering and happiness, also differ.

They cannot ascend to loving-kindness conditioned by dharmas. How, then, could they be called universal? If loving-kindness conditioned by dharmas sees no person, no self, and no sentient being, then it enters emptiness from the provisional and does not apprehend any provisional names.

How much less could it be universal? As for unconditioned loving-kindness, it does not take as its object the provisional names of the twenty-five realms of existence, nor does it take as its object the Dharma of the Two Vehicles’ nirvana. It does not take either of these two as its object.

Although it is not conditioned by anything, it can simultaneously illuminate emptiness and the provisional. According to the teaching, this is called the arising of loving-kindness, unconditioned loving-kindness. When the mind penetrates the Three Truths, this is called universal.

The Separate Teaching explains: If one cultivates loving-kindness conditioned by sentient beings, one contemplates the provisional names of sentient beings in a single Dharma realm. This might not be called universal. Now one contemplates the provisional names of sentient beings throughout the ten Dharma realms.

Each realm has ten kinds of nature and characteristics, from beginning to end and ultimately. The ten Dharma realms interpenetrate one another, forming one hundred Dharma realms and one thousand kinds of nature and characteristics. They lie concealed within the mind.

Although they are not presently manifest, they are clearly complete therein. It is like a person whose face bears coarse and unattractive features. An ordinary person does not discern them, but a skilled physiognomist knows them.

The natures and characteristics of sentient beings are completely present within a single mind in precisely the same way. Ordinary people are mostly deluded; few are free from delusion, and they are confused regarding both principle and phenomena. Sages clearly know them, just as that physiognomist clearly understands the features.

They clearly know these one thousand kinds of nature and characteristics. All are dharmas arising through causes and conditions. If evil dharmas arise through causes and conditions, then there are the nature and characteristics of suffering, extending through the beginning and end of suffering; liberation has not yet been attained.

Contemplating this suffering, one gives rise to great compassion. If one contemplates wholesome dharmas arising through causes and conditions, then there are the nature and characteristics of happiness, extending through the beginning and end of happiness. Contemplating this, one gives rise to loving-kindness and compassion.

These are all explained in the Great Root Text. Now, according to the Teaching, both the beginning and the end of those realms may be explained. Thus, in the realm of hell, there is such a nature.

That nature does not change, just as bamboo contains the nature of fire within it. If this were not so, one could not seek fire from bamboo, water from the earth, or wind from a fan. The mind possesses the nature of the realm of hell in the same way.

The characteristics of hell are those that can be distinctly apprehended; hence they are called characteristics. One skilled in contemplating the mind clearly knows the signs of hell. Just as the discernment of a skilled physiognomist concerning distinctive features is not false, they are therefore called characteristics.

Its essence is the mind itself. The mind clearly knows suffering and happiness; therefore, it is taken as the essence. It is like hairpins or bracelets fashioned from precious materials: all have the substance of gold or silver.

The appearances of the six paths differ only in relation to this fundamental mind. Therefore, the mind is their essence. Its power is so called because of its forceful operation.

The conditions of mountains and fire all depend upon this power. Its activity is action; hence it is said to produce. Because it possesses power, it is capable of creating.

It may create good or create evil. The cause is karma; thus it is the cause. Conditions serve provisionally as contributing conditions, just as craving moistens karma so that causes and conditions unite.

The fruit is the habitual fruit. For example, a person in hell who was exceedingly lustful in a previous life will be reborn in hell; according to the Teaching, one with abundant lust may cherish that realm, repeatedly drawing near and becoming attached to it. Therefore, it is called the habitual fruit.

Retribution is the fruit of retribution. Formerly one committed the offense of lust; now one falls into hell and undergoes the suffering of burning. This is called the fruit of retribution.

The root is the Dharma of the virtues inherent in the nature. The culmination is the Dharma attained through cultivation. The ultimate equality of both lies in their equally possessing the virtues inherent in the nature. By embracing those inherent virtues, one is fully endowed with cultivation and realization. The characteristics of the beginning and the end abide together; therefore, they are said to be equal. Such are the ten natures and characteristics of the realm of hell. The other nine realms are likewise.

Question: It is understandable that this realm has ten natures and characteristics. But how can their mutual interpenetration occur? The interpenetration of the other realms within it is difficult to believe. How can hell possess the Buddha’s nature and characteristics from beginning to end?

Answer: The Great Sutra says: “All who possess mind can attain unsurpassed bodhi.” For example, when the seer formerly killed a brahmin, he immediately possessed the three recollections. Furthermore, Vasu, though a person in hell, was noble and good, in accordance with the principle of firmness and gentleness. Although one may dwell in hell, the ultimate principle of Buddha-nature is never lost. Therefore, it is clearly known that the realm of hell itself possesses Buddha-nature.

The Buddha’s characteristics are precisely the characteristics of the virtues inherent in the nature. The Vimalakirti Sutra says: “All sentient beings are themselves the characteristic of bodhi.” Sages render it quiescent and can distinguish it clearly. Its essence is precisely the true characteristic and principle of the mind in the realm of hell.

Its power is the ten powers of the Dharma-nature, which universally penetrate and possess great function. Its activity is that, from the root of non-abiding, all dharmas are established, like the sinews and milk of a lion. Its cause is the direct cause.

Its conditions are the inherent virtues serving as the conditions of comprehension. Its fruit is the great fruit of prajna and bodhi. Its retribution is the Great Parinirvana, the fruit of fruits.

Its root is precisely the virtues inherent in the nature; its culmination is what is attained through cultivation. Their equality means that the characteristics attained through cultivation are present within those inherent virtues. Within the virtues inherent in the nature, the characteristics attained through cultivation are also fully present.

Therefore, it is called ultimate.

The Great Sutra says: “Although the Snow Mountains contain an excellent king of medicines, they also contain poisonous herbs.” The single realm of hell always fully possesses the natures and characteristics of the Buddha-fruit and of all ten realms. How much more so the other realms! The realm of hell mutually contains the other nine realms.

The mutual inclusion of the other realms is likewise. Bodhisattvas deeply contemplate sentient beings throughout the ten Dharma realms. The thousand kinds of nature and characteristics are all present within a single mind.

Tracing them far back to their source, they illuminate the evil inherent in the nature and the good inherent in the nature. These are always distinctly present of themselves. How, then, could they fail to illuminate the good and evil attained through cultivation?

It is like seeing excellent medicine and poisonous herbs in the Snow Mountains. By contemplating the poisonous evil inherent in the nature, one gives rise to sympathy, pity, and great compassion, wishing to eliminate this suffering. By contemplating the wholesome virtues inherent in the nature, one delights in them, recollects them joyfully, and gives rise to great compassion, wishing to bestow this happiness. These ten Dharma realms encompass all sentient beings without end. Conditioning oneself upon the provisional designation of these sentient beings is called cultivated virtue. How could this not be universal loving-kindness conditioned by sentient beings?

Question: The realm of hell is filled with suffering that has not yet ended. How can one speak of bestowing happiness there?

Answer: When sentient beings enter hell, they often give rise to thoughts. Bodhisattvas avail themselves of those opportunities and immediately bestow the causes of happiness upon them; therefore, it is said that happiness is bestowed. Furthermore, bodhisattvas often take on suffering in their stead through loving-kindness, enabling their suffering to cease temporarily. In the other realms, suffering is lighter, so the meaning of bestowing happiness may readily be understood.

Second, loving-kindness conditioned by dharmas contemplates the natures and characteristics of the ten Dharma realms. All good and evil are empty. The provisional designations of the ten Dharma realms are all empty.

Form, feeling, perception, formations, and consciousness throughout the ten Dharma realms are all empty. All the ayatanas of the ten Dharma realms are empty. There is no self and nothing belonging to a self; nothing whatsoever can be apprehended.

They are like illusions and transformations, possessing no true reality. Their characteristic is eternally quiescent and extinguished; ultimately, they abide in emptiness. Why do sentient beings take them to be real?

It is perhaps because sentient beings are unaware and unknowing; they are afflicted by suffering and cannot enjoy the unconditioned happiness of quiescent cessation. To remove this suffering, one gives rise to great compassion; wishing to bestow this happiness, one therefore gives rise to great compassion. The Vimalakirti Sutra says: “To be able to teach such a Dharma for sentient beings is true loving-kindness.” If one conditions loving-kindness upon the dharmas of only a single Dharma realm, it might not be called universal.

Now one conditions it upon the dharmas of all ten Dharma realms; how could this not be universal? Therefore, it is called universal loving-kindness conditioned by dharmas.

Third is unconditioned loving-kindness. If one takes as conditions the nominal distinctions among the natures and characteristics of the ten Dharma realms, then this provisional is itself not provisional. The ten Dharma realms are like illusions and transformations; that emptiness itself is not emptiness.

Because it is not provisional, one does not take as conditions the natures and characteristics of the ten Dharma realms. Because it is not empty, one does not take as a condition the truth of the ten Dharma realms. Being successively neither abiding in nor attached to these two extremes is called the Middle Way; yet one also cannot take ultimate purity as a condition.

When contemplating in this way, although one does not take emptiness or provisional existence as conditions, one nevertheless illuminates both extremes simultaneously, giving rise to unconditioned loving-kindness and compassion in order to uproot the two sufferings of birth and death and to bestow the joy of the Middle Way. It is like the magnetic field of a lodestone attracting iron: nothing need be said, for they naturally correspond.

Unconditioned loving-kindness and compassion draw in beings whose capacities accord with the Three Truths, yet without discrimination. Because there is neither movement nor conceptual thought, it is called unconditioned loving-kindness and compassion. When practitioners first cultivate this loving-kindness and compassion on the level of ordinary beings, they enter the stage of the disciples of the five grades.

Through contemplative practice of unconditioned loving-kindness and compassion, they first enter the stage of the ten faiths; through the semblance of unconditioned loving-kindness and compassion, they enter the ten abodes. Thus, this is the partial realization of unconditioned loving-kindness and compassion, extending up to those at the stage of equal enlightenment, who are closest to perfect loving-kindness and compassion and thereby influence sentient beings.

They are unmoving like a bright mirror, and free of thought like the magnetic power of a lodestone drawing iron. Therefore, it is called unconditioned loving-kindness and compassion. The complete presence of the Three Truths is called Universal.

Passing through the Middle Way, it is therefore called a Gateway.

Second is the universality of the great vows. “Great” means vast, and “vow” means restraint. A resolve is called an aspiration.

Thus, restraining this mind and extensively seeking the supreme Dharma is called a great vow. Great vows are the foundation from which loving-kindness and compassion arise. Loving-kindness and compassion take as their conditions the suffering and happiness embraced by the great vows; they may also be understood in terms of the Four Noble Truths.

If one sees that the truth of suffering is oppressive, poisonous, and bitter, one takes this as the condition for giving rise to a vow; therefore it is said, “Those not yet delivered, I shall cause to attain deliverance.” If one sees that the truth of the origin of suffering consists of inverted views, cyclic wandering, delusion, and bondage, and that birth and death blaze forth without respite, one may feel compassion for this and give rise to a vow; therefore it is said, “Those not yet liberated, I shall cause to attain liberation.” Sentient beings do not know the path of purity.

Those who practice this path can emerge from birth and death and proceed directly to the land of peace and happiness. Wishing to reveal this path to sentient beings and establish them upon it, one therefore says, “Those not yet at peace, I shall cause to attain peace.”

The place where afflictions are extinguished is called nirvana. When the binding effects of birth and death are severed and extinguished, one immediately attains the two kinds of nirvana. Understood in terms of the Teaching, one gives rise to a vow regarding this; therefore it is said, “Those who have not yet attained nirvana, I shall cause to attain nirvana.” The causes of birth and death are difficult to discern, whereas the painful effects are easy to recognize.

Therefore, the effect is presented first and the cause afterward. The principle of nirvana is subtle and is fulfilled through skillful means. Therefore, the cause is presented first and the effect afterward.

The Great Sutra says: “To resolve disturbances is difficult to attain; how much more so is the production of ghee.” These four meanings are ordinarily presented in this single sequence. Yet it is only because the mind is deluded that karma arises, and this karma is itself the effect of delusion. If one wishes to understand the original source of the effect and clearly know the accumulated causes that produce it, one restrains the mind and brings karma to rest; then the wheel of birth and death immediately breaks down.

The taming of afflictions is called the path. By practicing without indolence, patience in the face of suffering newly arises. When the effects of birth and death are both severed, one realizes exhaustion and non-arising.

This is called the path and cessation. Although there are four distinct aspects, ultimately they are only a single thought and are not different dharmas. The Four Noble Truths are likewise so, and the great vows are also likewise so.

Next is the clarification of what is universal and what is not universal. Ordinary beings are estranged from those below and rub against those above. Understood in terms of the Teaching, establishing these vows is not called universal.

The practitioners of the Two Vehicles see the three realms burning like fire, become afraid, and cultivate this path. Since they see only separate portions of the Four Noble Truths, this also is not called universal. In the Separate Teaching, one first understands the segmented birth and death described in terms of the Teaching, and afterward the subtle birth and death of transformation; this too is not universal.

Bodhisattvas of the Perfect Teaching, however, illuminate all suffering, origin, cessation, and path within a single mind. They enable ordinary beings to see clearly that craving gives rise to the conditioned origin of suffering. The practitioners of the Two Vehicles cling to emptiness, which itself constitutes the unconditioned origin of suffering.

Therefore, the Vimalakirti Sutra says: “The Dharma is undefiled. If one is defiled by attachment to the Dharma, one is not seeking the Dharma.”

Ultimately, as long as the origin of suffering has not been exhausted, flowers will certainly adhere to the body; this is the transformed form of delusion, which has not yet been completely eliminated. The Great Sutra says: “Bhiksus, within this Great Vehicle Dharma, you have not yet eliminated the fetters for the sake of the True Dharma”; this is precisely the unconditioned origin of suffering. Even craving that arises in conformity with the Dharma and the path is still the unconditioned origin of suffering.

This is called universally knowing the truth of origin. Universally knowing suffering means that the conditioned origin can bring about further painful retribution. The conditioned origin brings about the suffering of segmented birth and death, while the unconditioned origin brings about the suffering of transformational birth and death.

This is to understand the truth of suffering. One clearly knows the paths and cessations that counteract the extreme views involved in suffering and its origin. These extend from the five precepts and ten wholesome actions to the concentrations from which one neither moves nor emerges.

The Four Noble Truths and the Twelve Links of Dependent Origination of the Two Vehicles lead to nirvana with remainder and nirvana without remainder. The Shared Teaching is likewise. The Separate Teaching proceeds through what is separate and leads to permanent abiding.

One cannot speak of a single path when there are so many paths such as these. They are not called the Universal Path. In the Perfect Teaching, the Middle Way is itself the true characteristic of reality.

The Sutra on the Contemplation of Samantabhadra says: “The cause of the Great Vehicle is the true characteristic of all dharmas.” Cultivation according to this path is called the perfect cause and is designated the Universal Path. Therefore, the nirvana attained is the ultimate permanent abiding. All afflictions remain no more forever, just as after the conflagration at the end of a kalpa there is nothing left to burn.

Therefore, it is called Universal Cessation. The Four Noble Truths that are contemplated are all perfectly complete. How, then, could the vows arising in relation to these truths not be universal?

Therefore, it is called the universality of the great vows. One may separately contemplate the inherent virtues of the ten Dharma realms and the wholesome and unwholesome qualities acquired through cultivation, and on that basis give rise to great vows while discussing what is universal and what is not universal. This itself constitutes one aspect of the great meaning.

Although expressed differently from the Four Noble Truths, its application likewise accords with goodness.

Third is the clarification of Universal Practice. First, sequential practice is clarified. Next, non-sequential practice is clarified. Both are contained in the wondrous great practices of the fundamental text.

Fourth is the clarification of the Universal Severance of Delusion. If, proceeding from provisional existence, one enters emptiness and merely severs the delusions of the four abodes, then flowers still cling to the body; afterward, one must eliminate the fetters for the sake of the True Dharma. One may remain forever apart from falsity, yet this is not liberation from everything.

If, proceeding from emptiness, one enters provisional existence and merely eliminates delusions as numerous as dust and sand, one has not relied upon the root to sever them; this too is not called universal. If emptiness and provisional existence are nondual and one correctly contemplates the Middle Way, then the root, branches, leaves, and inverted views naturally fall away. It is like grass covered by earth, which must inevitably wither.

Therefore, it is called the Universal Severance of Delusion.

Fifth is the Universal Dharma Gateway. If practitioners of the Two Vehicles enter one Dharma gateway, they cannot enter a second, much less many. If they cultivate practices involving various distinct activities, those practices all differ in depth and shallowness.

They may say, “Although I clearly understand this one Dharma gateway, I cannot understand the others.” This too is not universal. If one enters the King Samadhi, all samadhis enter together with it. It is like the arrival of a king: many attendants naturally accompany him, and those attendants in turn have attendants of their own.

The King Samadhi is likewise. When one enters this samadhi, all samadhis enter within it. This is the Samadhi of the Three Truths.

The Samadhi of the Three Truths also has immeasurable Dharma gateways as its retinue. Furthermore, all of these enter within this samadhi. Therefore, it is called entry into the Universal Dharma Gateway.

Sixth is the universality of supernatural powers. If a great arhat possesses the divine eye, he sees the great trichiliocosm. A pratyekabuddha sees one hundred Buddha lands.

A bodhisattva sees Buddha lands numerous as the sands of the Ganges. Yet all are limited in the scope of their penetration; therefore, their powers are not called universal. Why is this?

Because the objects upon which they depend are narrow, their powers are likewise limited. Now, a bodhisattva of the Perfect Teaching takes the realms of the ten Dharma realms as objects and penetrates throughout all ten Dharma realms without limit or boundary. Which of the Three Vehicles even understands this designation, much less sees this realm?

The same is true of seeing with the eye; this may be understood from the foregoing analogy. This will be explained extensively in the section on the subtlety of supernatural powers.

Seventh is the universality of skillful means. Skillful means employed in cultivation are skillful means before attaining the Way. Skillful means employed in arising and functioning are skillful means after attaining the Way.

Here, the skillful means after attaining the Way are being properly clarified. The Two Vehicles and lesser bodhisattvas employ skillful means to enter a single Dharma gate. If they wish to transform others, they employ what they have attained to function in transforming beings.

Their skillful means both before and after attaining the Way are not universal. A bodhisattva of the Perfect Teaching takes the Two Truths as skillful means and thereby acquires all skillful means. Having entered the Middle Way, the bodhisattva simultaneously illuminates the Two Truths.

The wondrous transformations of the Two Truths extend throughout the ten Dharma realms without causing any impairment to the Dharma body. Thus, both before and after attaining the Way, all are called universal.

Eighth is the universality of teaching the Dharma. Those of the Two Vehicles and lesser bodhisattvas who teach the Dharma cannot, at one and the same time, answer all those assembled to listen. Moreover, because local customs differ from place to place, they cannot make their explanations complete for everyone.

The Great Sutra says: “Among the shravakas, Kaushthila was foremost in the four unobstructed eloquences.” Yet these were not the eloquences of a bodhisattva. Now, a person of the Perfect Teaching expounds the Dharma with a single voice, and each kind of being understands it accordingly. With a single wondrous voice, that person pervades the Dharma realms of the ten directions, like the lute of an asura, which produces sounds according to the wishes of each person.

This is called teaching the Dharma. It is discussed extensively in the section on the subtlety of teaching the Dharma.

Ninth is the universality of making offerings to all Buddhas. This is generally divided into two aspects: first, the phenomenal; second, the principle. The Avatamsaka Sutra says: “Offerings are made not merely to one Buddha in one land, but throughout lands numerous as motes of dust, even to ineffable, ineffable numbers of Buddhas.

Moreover, without rising from the samadhi of cessation, the bodhisattva manifests the various modes of dignified conduct, sitting in meditation, joining the palms, and praising the Dharma kings. With body, life, wealth, and all possessions, the bodhisattva makes complete offerings, extending throughout the ten directions, like a rain of flowers offered to all Buddhas.” This is explained as follows: the mind of perfect wisdom and right contemplation is called awakening.

Awakening means Buddha. Through the cultivation and perfuming of the merits of the myriad practices, this wisdom becomes the wisdom of all modes. To cultivate these merits and offer them to this wisdom is precisely to make offerings to the wisdom of all modes.

The Vimalakirti Sutra says: “With a single meal, give alms to all.” Therefore, this is called the universality of making offerings to all Buddhas.

Tenth is the universality of bringing sentient beings to accomplishment. The light of a lamp, compared with that of the stars and moon, benefits and shelters only a small range of beings. When the sunlight shines upon the world, it reaches all grasses, trees, forests, and groves everywhere, causing flowers and fruits to grow and bringing all things to accomplishment.

Non-Buddhist paths are like the light of fireflies; the Two Vehicles are like the light of an oil lamp; the Shared Teaching is like the stars; and the Separate Teaching is like the moon. This meaning of accomplishment is explained in terms of the teachings. Now, sages of the Perfect Teaching abundantly benefit and nourish beings through loving-kindness and wisdom, manifesting benefits without measure or limit.

The Avatamsaka Sutra says: “A bodhisattva does not arouse the aspiration for bodhi for the sake of one sentient being, one land, or the sentient beings of one place, but arouses it for sentient beings throughout ineffable, ineffable Buddha lands and lands numerous as motes of dust.” The bodhisattva establishes benefits that simultaneously nourish all everywhere, like a great rain that universally moistens all four quarters.

Therefore, this is called the universality of bringing sentient beings to accomplishment.

The meaning of the Universal Gate is immeasurable and boundless; how could it ever be exhausted? As stated in the Vimalakirti Sutra, it cannot be completely received and retained by apportioning it into lots. Now, this Universal Gate of Avalokiteshvara corresponds to the Three Epithets.

“Contemplation” means awakening, and awakening is called Buddha. “Sounds of the World” are the objects of contemplation, and these objects are thusness itself. “Universal Gate” means Right and Universal Knowledge.

These three meanings cannot be exhausted. If one sees this meaning, one is thereby said to be sovereign and unimpeded. I have explained the meaning of the Ten Universalities as contained together in the Universal Gate chapter, thereby substantiating this point.

When Avalokiteshvara, out of compassion for the fourfold assembly, accepts this necklace, all of it is called nonduality. Compassion means sorrowful concern; this is precisely universal loving-kindness and compassion. Loving-kindness and compassion are united with the meaning of universal great vows.

Assuming various forms, Avalokiteshvara journeys to different lands to liberate sentient beings. This is precisely the purification of Buddha lands. How could this not be universal cultivation?

Avalokiteshvara is himself unbound and therefore can rescue others from bondage. He himself is free from poison and therefore enables others to escape poison. When his name is invoked even once, all attain liberation.

“All” here is a term of complete universality; how could this not be the universal severance of delusions?

The manifestation of the Universal Gate is precisely the universality of the person entering the Universal Gate. “The power of his skillful means” is the universality of skillful means. “The power of his supernatural abilities” is precisely the universality of supernatural powers. “And teaches the Dharma to them” is the universality of teaching the Dharma. “He bestows many benefits” is precisely the universality of bringing sentient beings to accomplishment. “He divided it into two portions and offered them to the two Tathagatas” is precisely the universality of making offerings to all Buddhas. All such meanings are present in the sutra. Therefore, these passages are cited as evidence.

The second section explains the essence, taking numinous wisdom united with the Dharma body as the essence. When the three bodies are clarified outside the sutra, the Dharma body alone is taken as the essence. This chapter, however, contains the meaning of two bodies. Therefore, principle and wisdom united together are taken as the essence. Yet this wisdom itself is the principle of the true mark. Why is this? Without numinous wisdom, the true mark remains concealed and is called the Tathagata-garbha. Now it is clearly known that the provisional and the true, appearance and principle, are nondual, like right and left. A detailed clarification of the meaning of the true mark as the essence is found in the Great Text.

The third section clarifies the fundamental purport, taking stimulus and response as its fundamental purport. The capacities and conditions within the ten realms stimulate, while wisdom serenely illuminates. From beginning to end, there is the benefit of stimulus and response.

Although the scriptural passages are extensive, they directly concern the mutual interaction of stimulus and response. Just as when the main rope of a net is lifted, all its meshes move, so stimulus and response are taken as the fundamental purport. Other sutras sometimes take cause and effect as their fundamental purport, but this chapter does not.

The terms “cause” and “effect” extend from ordinary beings to those on the highest stages. Each and every one has cause and effect. Both that which can stimulate and that which is stimulated each have cause and effect, yet the intent of the scripture does not appear to lie in this.

Although the side of beings’ capacities has cause and effect, it is consistently designated as stimulus. Although the sage is beyond cause and effect, it is consistently designated as response. This accords with the meaning of the scriptural passages.

This meaning is further divided into six parts.

First, analogies; second, explanation of characteristics; third, explanation of similarities and differences; fourth, clarification of their correspondence; fifth, clarification of what is universal and what is not universal; sixth, discernment through contemplation of the mind. These are set forth fully in the Great Text.

Question: If we speak of capacity, this means that a minor good gives rise to a corresponding response. Does a minor evil that gives rise to a corresponding response also constitute a capacity?

Answer: Yes.

Question: Is this capacity wholesome or unwholesome? If it is wholesome, how does it evoke a response from the sage? If it is not yet wholesome, how can it be said that a corresponding good arises?

Answer: The goodness of the nature lies deeply concealed, like a lotus flower in the mud. When the sage shines upon it like the sun, it immediately emerges.

Again, it is asked: If one says that the capacity is a relation, then is it a wholesome relation or an unwholesome relation? If it is this wholesomeness, how can the relation to the sage become wholesome? If it is not wholesome, what can cause the relation to the sage to become not wholesome?

The answer is: That wholesomeness is related to great loving-kindness; that evil is related to great compassion. Therefore, it is said that they are mutually related.

It is asked: If one says that obstruction explains capacity, then this is the response adding a relation to capacity, used in order to speak together with it. What, then, explains the meaning of that stimulus?

The answer is: The perfect covering, which covers everything, and the perfectly low are mutually appropriate.

It is asked: Since the Dharma-body is employed, should the response-body therefore be used to respond? The response-body is impermanent; thus it does not respond. If the Dharma-body responds, does it thereby cease to be the Dharma-body?

The answer is: This Dharma is itself called a body; why should it not also be called a response? Since that response-body is termed a response, for what reason would it fail to respond, when it responds to everything?

Again, it is asked: Are stimulus and response one or different? If stimulus is one with response, then the response to an ordinary being would make that being a sage. If they are different, would there then be no mutual relation?

The answer is: Stimulus and response are discussed as neither one nor different.

It is asked: Are stimulus and response false or real? If they are real, ordinary beings are real. How could what is real be transformed? If they are said to be false, what is it that changes?

The answer is: Thus, thus; use this to question the other matter.

The sage is that which is stimulated, while the ordinary being is that which can stimulate. The sage can respond, while the ordinary being is that which is responded to. That which is stimulated is not the stimulus; that which is responded to is not the response.

It is asked: Why is it said that stimulus and response commune through the Way?

The answer is: That which is stimulated truly has no stimulus; it is called “that which is stimulated” in dependence upon stimulus. Thus the sage is said to be that which is stimulated. That which is responded to truly has no response; it is called “that which is responded to” in dependence upon response.

Thus the ordinary being is said to be that which is responded to. Furthermore, stimulus is that in relation to which a response is possible, and that which can respond is that which is stimulated. Again, response is that in relation to which stimulus is possible, and that which can stimulate is that which is responded to.

Thus stimulus and response are not truly existent, yet neither are stimulus and response different from one another. They are not different, yet they are different. Before the sage is stimulated, he cannot yet respond.

Before the ordinary being is responded to, he cannot yet stimulate. Therefore it is said that stimulus and response commune through the Way. These words are truly difficult.

If stimulus and response truly are not different, yet now the sage cannot yet stimulate and the ordinary being cannot yet respond, why is it that the sage cannot yet respond and the ordinary being cannot yet stimulate? If this is so, then there is no distinction between ordinary beings and sages. If stimulus and response are instead different, why is it said that they are not different?

Furthermore, that which can stimulate may truly be without anything that can be stimulated. Yet why is it called “that which can stimulate” and not “that which can respond”? If that which is responded to is not real, why is it not called “that which is stimulated”?

If this is so, then there are no ordinary beings and sages, no stimulus and response. If it is not so, then they are different; why, then, are they said not to be different?

Again, an objection is raised: If that which can stimulate is regarded as that which is responded to, and that which is stimulated as that which can respond, then this meaning arises from itself. If that which can respond is merely that which is responded to, or stimulus is merely that which is stimulated, this meaning likewise arises from itself. If that which can respond produces that which is responded to, and that which can stimulate produces that which is stimulated, then that which can stimulate produces that which is stimulated, while that which is stimulated produces what can be stimulated.

That which can respond produces that which is responded to, while that which is responded to produces that which can respond. If all arise from the other, is this not the meaning of other-nature? If they arise together, one falls into the error of two entities.

If one departs from both, one falls into the error of being without a cause.

It is asked: If this is so, are there no stimulus and response?

The answer is: The sage employs equality and does not abide in dharmas or in stimulus; by means of the Four Siddhantas, he responds according to capacities and what is appropriate.

It is asked: Can deluded attachment to goodness stimulate a response?

The answer is: Deluded attachment is evil, yet it can still obtain a response.

It is asked: Does deluded attachment mean that there is not one response, but two?

The answer is: The response is fundamentally nondual; when it acts as a condition, what can it not accomplish?

It is asked: An ordinary being is called ordinary; goodness invites happiness, while evil brings the stimulus of suffering. The sage is upright. This uprightness is neither good nor evil, neither suffering nor happiness. Such are good and evil. How can they stimulate what is neither good nor evil, whether upright or deviant?

The answer is: Through loving-kindness and compassion, the upright sage uproots both good and evil and causes beings to enter the upright state that is neither good nor evil. Therefore, there are stimulus and response. Fourth, loving-kindness and compassion take the benefiting of beings as their function.

It is asked: Can the two wisdoms not be employed?

The answer is: The language of the two wisdoms is universal, so they are separately appended to the textual passage. They are used to clarify what is hidden and what is manifest. Therefore, they are employed in this way.

Another explanation is as follows: The Dharma-body constantly benefits beings. The response-body gradually departs because it is impermanent. It is now clarified that the Dharma-body is constantly quiescent yet perpetually illuminating; this principle presents an obstruction.

The response-body benefits beings everywhere and has never departed; this, too, is the meaning of permanence. If one maintains that responding or not responding constitutes impermanence, then the Dharma-body is likewise beneficial or not beneficial; therefore, it is fully understood to be impermanent. Impermanence in every case contains both the hidden and the manifest.

Just as the sun and moon together perfume and cultivate sentient beings, illuminating every place, so the Tathagata constantly employs the two dharmas of permanence and impermanence to perfume and cultivate sentient beings. Therefore, they are called two birds flying together and are designated permanence and impermanence. It is like growing trees: externally, there may be sunlight, wind, and rain, while internally there are earth, air, warmth, and coolness, by which the myriad things increase.

The two benefits, hidden and manifest, are likewise so. Here one applies the King Samadhi, ten times breaking through the twenty-five states of existence. With eloquent loving-kindness and compassion, it is used to benefit the myriad beings.

All of this is found in the Profound Meaning of the Great Original Text.

It is asked: Avalokitesvara benefits beings so extensively. Has he therefore already attained Buddhahood, or is he still a bodhisattva?

The answer is: This matter is difficult to understand, and the sutras contain two teachings. As illuminated in the Sutra of Avalokitesvara’s Prediction, Avalokitesvara and Mahasthamaprapta attained the illusion-like samadhi and journeyed throughout the ten directions to transform beings. Long ago, in the presence of the Tathagata Golden Light Lion’s Play, there was a king named Majestic Virtue.

Two sons were born by transformation. The one on the left was named Treasure Intention, who was Avalokitesvara. The one on the right was named Supreme Treasure, who was Mahasthamaprapta.

They approached the Buddha and asked what offering was supreme. The Buddha said: “Bring forth the aspiration for bodhi.” From the time that the Tathagata first brought forth the aspiration for bodhi, after Amitabha Buddha he would attain perfect enlightenment. Avalokitesvara would be known as Universal Light, King of the Mountain of Merit; Mahasthamaprapta would be known as Well-Abiding Mountain of the Treasure of Merit.

Furthermore, the Tathagatagarbha Sutra also says that Avalokitesvara and Manjusri have not yet attained Buddhahood. The Avalokitesvara Samadhi Sutra also says that he had previously attained Buddhahood under the name Tathagata Radiance of the True Dharma. Shakyamuni Buddha was a disciple of that Buddha and practiced austerities.

What is the meaning of these two textual statements? They extend even to using the Four Siddhantas to transform beings; one cannot seek factual certainty concerning this matter.

Fifth is the clarification of the characteristics of the teaching. In general, the scriptures belonging to the Avalokitesvara corpus are of many kinds: the Invocation of Avalokitesvara, the Prophecy Concerning Avalokitesvara, the Avalokitesvara Samadhi, the Avalokitesvara Repentance, the Greatly Compassionate and Heroically Powerful Avalokitesvara, and so forth; they are not all the same. What is transmitted here is 1.530 of a chapter of the Lotus Sutra.

As for its separate transmission, Dharma Master Đàm Ba La Hám, who was also known as Bodhisattva Y Ba Lặc, traveled from the summit of Mount Nhậm to Hexi. The king of Hexi, Thả Cừ Mông Du, reverently took refuge in the True Dharma. When he fell ill, he appealed to the Dharma Master.

The Master said, “Avalokitesvara has an affinity with this land,” and thereupon instructed him to recite and be mindful of the bodhisattva. His painful illness was immediately dispelled. For this reason, this one chapter was transmitted separately and circulated outside the main collection.

This chapter constitutes the circulation section of the Lotus Sutra; that is, it accords with the doctrine of opening the provisional and revealing the real. It causes both hidden and manifest benefits to extend into the future. Through bodies throughout the ten Dharma realms, it responds universally to all and enables them to attain liberation.

Those who follow the Perfect Teaching circulate this Perfect Teaching by means of the perfect Dharma. This is precisely the characteristic of circulating the Perfect Teaching. Discussed in terms of the five flavors, it is the circulation of the ghee flavor.

Question: The powers of skillful means are of many different kinds, and the responses described are likewise diverse. How, then, can this be called a characteristic of the Perfect Teaching?

Answer: Speaking in general terms, one may say that this person belongs to the Perfect Teaching. The opportunity for propagating and unfolding the Perfect Teaching extends throughout the Dharma realm. Since the capacities and affinities are not the same, the Dharma and the person cannot but change in accordance with those capacities and affinities.

It is like the Buddha distinguishing the One Vehicle and teaching it as three. Could this make the Buddha himself a shravaka or pratyekabuddha? Furthermore, it is said by way of supplementary explanation: If a person has profound faith and expounds and explains this sutra, then to those who do not believe in that profound Dharma, he reveals and teaches it so as to bring them benefit.

Thus, before the Buddha of the Perfect Teaching, myriad capacities and affinities are encountered. Though they are of many different kinds, this is solely the circulation of the Perfect Teaching.

Another question: It may be said that one who practices according to the Perfect Teaching is perfect with respect to the teaching. But what teaching applies to those whose capacities and affinities differ from those of this person? If that teaching is the same as the teaching given to the people at the Deer Park, would the capacities and affinities of the Perfect Teaching also receive a corresponding response?

Answer: Formerly, at the Deer Park, the Buddha had not yet disclosed the Origin and revealed the Traces, nor had he united the three into the one; the person and the Dharma were not yet perfect. The skillful means employed there could not yet be called perfect. Now this sutra has opened and revealed the provisional and the real. Although there are various bodies of Origin and Traces, their inconceivable nature is solely one. Although various teachings are proclaimed, they serve to open the path of the Perfect Teaching; there is no contradiction in meaning.

The questions above directly spoke of casting aside skillful means. Why, then, is the use of skillful means taught here?

Answer: Above, the real was directly revealed; therefore, it spoke of casting them aside. Here, their function is being discussed; therefore, it speaks of manifestation. The inconceivable essence and function are solely one.