觀音玄義

All dharmadhatus are perfectly interfused; appearances are not truly appearances; true suchness is pure; transformation has nowhere to transform. Although appearances are not the locus of appearance, where there is no locus, there is likewise no appearance. Transformation is not the locus of transformation; although there is no locus, neither is there no transformation.

Therefore, it is neither present nor absent; the transformation body manifests responsively within the nine realms. There, it is not entirely quiescent; it enters only nonduality. Through the three karmas, supplication is made, bringing extensive deliverance from the shores of suffering.

The Four Great Vows cause beings to be imbued with grace and benefit. Thus, in the Saha world, he received the name Fearlessness. Before the Buddha Treasure Store, Avalokitesvara, through his divine eye and his lineage of awakening, attained the title Radiance of the True Dharma.

Next, upon attaining the position of successor, he will be called Universal Light of Meritorious Virtue. If the original ground and manifest traces are understood in this way, they may thereby be examined and clarified. As skillful means accord with conditions, one such name is selected.

We shall now speak of Avalokitesvara. According to the proper pronunciation of the Western Land, India, the name is A Già Bà Sô Kiết Đệ Luân (Avalokitesvara). Rendered in our sounds, it is Guanshiyin, “Contemplator of the World’s Sounds.” His contemplation is perfect and complete, pervading both existence and nonexistence; it illuminates the true nature and reaches its ultimate limit.

Therefore, he is called the Contemplator. “The World’s Sounds” are the objects perceived: all things flow and differ from one another. Whenever subtle sounds are uttered, he causes beings to escape suffering.

With a compassionate heart, the bodhisattva universally rescues them all at once, causing everyone to attain liberation. Therefore, he is called Avalokitesvara, the Contemplator of the World’s Sounds. Here, both object and wisdom are presented together and can meet at a single point.

The sutra is based upon this meaning. Its words and principles are expressed so as to weave themselves into the practitioner’s mind. Therefore, it is called a sutra.

As for the Universal Gate: “universal” means all-pervading, and a gate is that through which one may pass. By means of the single reality-mark, the Ten Universal Gates are opened without obstruction. Therefore, it is called the Universal Gate. “Chapter” means a category. Because its defining characteristics belong to such a category, it is called a chapter. The greater work comprises five sections that elucidate its meaning. We shall now take this chapter as an example to explain it. The five points are: first, explaining the name; second, revealing the essence; third, clarifying the central purport; fourth, distinguishing its function; and fifth, classifying the teaching.

The explanation of the name is further divided into two: first, explaining the general name; and second, explaining the particular name. In the general explanation, person and Dharma are jointly clarified. In the particular explanation, person and Dharma are each separately distinguished.

Why is this so? According to whether faculties are sharp or dull, the exposition may be extensive or concise. The general explanation is now treated under four headings: first, the many names; second, their sequence; third, their explanation; and fourth, their critical differentiation.

The first, the many names, comprises ten meanings through which the general name is explained. Why is this so? The pure principle is ultimately without name or characteristic, neither Dharma nor person.

It transcends number and is neither one, two, nor three. Yet the wondrous principle is empty and all-pervading, without names or characteristics; names and characteristics are provisionally spoken within it. Thus names are established though there are no names, and person and Dharma are provisionally designated.

Although it is beyond number, numbers are nevertheless spoken of. Therefore, the Great Treatise says: “Prajnaparamita is a single Dharma, yet the Buddha spoke of it under many different names. In accordance with sentient beings, he established different designations for it.” Here, ten meanings are briefly employed to explain the general purport.

The ten meanings are: first, person and Dharma; second, loving-kindness and compassion; third, merit and wisdom; fourth, the true and the responsive; fifth, medicine and jewel; sixth, the concealed and the manifest; seventh, provisional and real; eighth, original ground and manifest traces; ninth, conditional and complete causes; and tenth, wisdom and severance.

The second section, concerning their sequence, has two aspects. First is a general sequential clarification of contemplation. Second is a general sequential clarification of the teachings.

The general account of contemplation collectively discusses the initial, intermediate, and final minds leading to the perfect fulfillment of the great fruit. The general account of the teachings summarizes the gradual and sudden, great and small teachings of the sutras. In the general account of contemplation, person and Dharma are placed first.

To clarify the practice of contemplation, there must necessarily be a person, and the person must necessarily possess a Dharma. It is like a person who receives the fruit of a single lifetime and thereby becomes an individual among living beings. Although endowed with immeasurable virtues, one must first be identified by a name.

Therefore, person and Dharma are placed first. This may also be illustrated as follows. That person and Dharma should precede the other nine meanings can be understood, but why is person placed before Dharma?

This is based on the sutra. The sutra says, “For this reason, he is called Avalokitesvara,” which first speaks of the person. It afterward speaks of “the power of skillful means by which the Universal Gate manifests,” which discusses the Dharma.

The person is able to uphold the Dharma; therefore, person precedes Dharma.

Second is loving-kindness and compassion. When Avalokitesvara contemplates the person and the Dharma—the reality-mark of the Universal Gate—he realizes the principle of the reality-mark that is neither person nor Dharma. All sentient beings are likewise so.

Therefore, the Avatamsaka Sutra says: “The mind, the Buddha, and sentient beings are without distinction.” This principle is complete and lacks nothing. Why, then, although sentient beings are complete in this principle, are their minds deluded and inverted, and why do they suffer affliction? Having contemplated in this way, he immediately gives rise to loving-kindness and vows to remove their sufferings and bring them happiness.

Therefore, loving-kindness and compassion are clarified. Moreover, in a general explanation adopted for convenience, loving-kindness comes first and compassion afterward. It is also the bodhisattva’s original intent to bestow happiness through great loving-kindness.

When beings fail to attain happiness, he then employs great compassion to remove their sufferings. Therefore, loving-kindness comes first and compassion afterward. If they are ordered according to another meaning, great compassion is first used to remove suffering, and only afterward is great loving-kindness used to bestow happiness.

Again, generally speaking, practitioners first escape suffering and afterward obtain benefit and happiness. Therefore, compassion is spoken of first and loving-kindness afterward. Here, however, we follow the former meaning.

Third is merit and wisdom. First, person and Dharma establish their characteristics, and this is based on faith in them. Next, loving-kindness and compassion, together with the removal and bestowal they perform, clarify the vows.

To fulfill these vows, one must necessarily cultivate practice. Practice does not go beyond merit and wisdom. Wisdom is prajnaparamita, while merit consists of the other five perfections.

Guiding one another, they enable practice to accord with the vows, bringing both principle and practice to completion. When wisdom increases and grows radiant, the vow of great compassion is fulfilled, and the meaning of removing suffering is accomplished. When merit and wisdom become profound and abundant, the vow of great loving-kindness is fulfilled, and the meaning of bestowing happiness is accomplished.

Therefore, merit and wisdom constitute the third section. It may also be said, as a matter of expedience, that merit comes first and wisdom afterward. Yet if the original intent is to transform others, one first wishes to benefit them through true wisdom, in which case this does not refer only to merit.

Furthermore, loving-kindness takes merit first, while the path takes wisdom first.

Fourth is the true and the responsive. When wisdom becomes increasingly radiant, it accords with the Dharma-nature. This Dharma-nature is called the reality-mark and is the Dharma body. When the Dharma body becomes manifest, the responsive body can arise from the true. The manifestation of the true and the arising of the responsive occur solely through the unfolding of merit and wisdom. Therefore, they belong to the fourth section. Yet, as skillful means for transforming beings, one may place the responsive first and the true afterward. Here, we follow the former meaning in establishing the sequence.

Fifth is the clarification of the two bodies as Medicine and Jewel. The preceding section clarified the true and the responsive, speaking directly of realization, but it had not yet addressed the benefiting of others. Now it clarifies that both bodies are capable of benefiting beings. The true body destroys attachment to characteristics and is like Medicine. The responsive body corresponds to the myriad kinds of faculties and is like a Jewel. These two terms are each clarified in sequence, corresponding respectively to compassion and loving-kindness.

Sixth is the elucidation of hidden benefit. Previously, the principle of the two bodies was clarified; thus, manifest benefit could be revealed. Now it is explained that those beings who become conditions for those two bodies receive hidden benefit, or receive manifest benefit. Therefore, these two benefits are subsequently clarified.

Seventh is the elucidation of the provisional and the real. Why do the benefits received by beings as conditions, discussed above, differ? Because skillful provisional means have no fixed method, but respond fully and appropriately.

Without losing sight of this, the power of the two kinds of wisdom is expounded. Therefore, this is taken as the next stage in the sequence. The provisional comes first and the real afterward.

In general, this sequence proceeds from the shallow to the profound. According to the wording of the text, however, real benefit is first employed, and provisional means are afterward used to liberate beings. This is the sequence as it accords with beings.

Concerning the Buddha’s original intention, he initially acted solely for the sake of the one great cause and condition: at first he revealed real benefit; because sentient beings were not yet sufficiently mature, he afterward used provisional means to liberate them.

Eighth is the elucidation of the Origin and the Trace. Although the provisional and the real are skillful means for benefiting beings, such skillfulness has degrees of excellence; these necessarily depend upon the distinctions among the superior, intermediate, and inferior levels of the Origin and the Trace. The discussion of the provisional and the real is abbreviated and sets aside the horizontal dimension.

Now, in order to discern finely what is higher and lower, the respective positions must be clearly examined. If the Origin is lofty, then the provisional and real manifestations created in its Trace are wondrous functions. Therefore, after the preceding topic, the subtlety of these capacities is next discussed in general and in brief.

Without the Origin, the Trace could not be manifested; therefore, the Origin is clarified first. Without the Trace, the Origin could not be revealed; therefore, the Trace comes first.

Ninth is the elucidation of the cause of comprehension and its conditioning cause. As explained above, practitioners give rise to the aspiration and cultivate practice, proceeding from cause to effect; in transforming others and benefiting beings, there are differing degrees of depth. From person and Dharma through the true and responsive bodies is the sequence of one’s own practice.

From the Medicine and the Jewel through the Origin and the Trace is the sequence of transforming others. This follows the course of the discussion, but has not yet addressed its fundamental basis. Now, the original seeds are these virtues of intrinsic nature.

If a person possesses contemplative wisdom and a compassionate mind of vows, the adornment of wisdom brings forth the true body. All these are seeds of the cause of comprehension. As for the Dharma of the Universal Gate, a compassionate mind gives rise to vows, and the adornment of merit manifests the responsive body.

All these are seeds of the conditioning cause. Therefore, this is placed next as the ninth section.

Tenth is the elucidation of wisdom and severance. The preceding clarification of the causes discussed the initial causes. The present clarification of wisdom and severance follows the discussion through to its culmination. The beginning is the arising of the principal cause of comprehension, and the culmination is the great wisdom of bodhi. The beginning is the arising of the principal conditioning cause, and the culmination is the virtue of severance in nirvana. Upon entering nirvana, all practices come to rest. Therefore, this is placed as the tenth section.

Second, the teachings are considered and elucidated in sequence. Furthermore, there are the general and the specific. The general meaning can be understood; the specific meaning will now be explained.

The Sudden Teaching of the Avatamsaka, as presented in the Mahavaipulya Buddhavatamsaka Sutra, first relies upon the initial teaching to clarify person and Dharma. The person who upholds this Dharma is fully endowed with compassion. Bodhisattvas cultivate the causes of merit and wisdom, immediately enter the stages, and necessarily realize the true and responsive bodies.

They can then benefit beings; thus, the Medicine and the Jewel are explained. The benefits received by beings are either hidden or manifest, but the provisional and the real, the Origin and the Trace, the conditioning cause and the cause of comprehension, and wisdom and severance are not yet separately discussed. In general meaning they are present, but their specific import is absent.

Why is this so? The Buddha’s periods of transforming beings were elucidated as sudden and gradual. Although the Sudden Teaching speaks of the stages of the Gradual Teaching, it still does not elucidate these four meanings.

Why are they not elucidated? That sutra explains that those confined to the Lesser Vehicle were, with regard to the Great Vehicle, as though deaf and mute. This concealment by the provisional had not yet revealed the real.

Therefore, it is said that for a long time they remained distant and silent, because the essential matters did not yet need to be expounded quickly. Thus, it is said that the provisional and the real are absent.

To say that the Origin and the Trace are absent means that the sutra had not yet revealed that the birth of that body in the royal palace was a Trace, nor that the quiescence of the Dharma-body at the place of enlightenment was a Trace. It had not yet disclosed, through the snapping of fingers and joyful smiles, the remote and distant past that was the Origin of the two bodies—the produced body and the Dharma-body. Therefore, it is said that the Origin and the Trace are absent.

To say that the conditioning cause, the cause of comprehension, wisdom, and severance are absent means that the faculties and natures of followers of the Lesser Vehicle and those who had given rise to the aspiration were not yet clarified. Their Origin intrinsically possesses the ever-abiding causes that will fully realize the wisdom and severance of bodhi, the original fruit. Therefore, these are said to be absent.

Next, the Tripitaka Teaching is discussed in general. It frequently clarifies three meanings: person and Dharma, compassion, and merit and wisdom. It lacks the true and responsive bodies and the other seven categories.

Why is this so? The teaching of the Two Vehicles elucidates a body reduced to ashes and wisdom extinguished. How could a responsive body arise from the true body in that teaching?

Since there are no true and responsive bodies, how could beings be benefited? A separate interpretation is indeed difficult. The general discussion comprises ten meanings, while the specific discourse contains only three.

If these three broadly pertain to ultimate truth, then, according to the general meaning, all ten meanings should be present. Why should it stop at three? If they are said to be specific, then that specificity should correspond to the Middle Way.

There would then be three categories concerning the Middle Way—person and Dharma—and why would the other seven be absent? The specific answer is this: the general discussion has ten meanings and broadly concerns the Three Vehicles; the specific discourse has three categories and extensively discusses bodhisattvas. Bodhisattvas of the Tripitaka Teaching possess compassion, merit and wisdom, and the meaning of subduing delusions.

Yet they only subdue delusions and do not sever them; therefore, the true and responsive bodies and the other seven Dharma categories are absent. The master said: the complete formulation of this teaching stops at three. The Vaipulya Teaching, by contrast, refutes the Lesser Vehicle and elucidates the Great Vehicle.

It attains the Middle Way of the Great Vehicle and expounds person and Dharma through the two kinds of benefit, hidden and manifest, comprising six meanings. It then offers analogies concerning other directions and afterward disciplines sentient beings. Therefore, it cannot yet speak of the provisional and the real and the other four meanings.

Although the explicit teaching of the Prajnaparamita had not yet integrated the persons of the Lesser Vehicle, it had integrated the Dharma of the Lesser Vehicle; all of it became Mahayana, and it elucidated person and Dharma together with the six meanings. Yet because it still retained expedient means, the provisional and the real and the other meanings were not clearly revealed. If, in general, one speaks of the teaching of the Lotus Sutra, it immediately integrates the persons of the Lesser Vehicle: ‘You are truly my children, and I am truly your father.

You practice the bodhisattva path.’ It opens the provisional and reveals the real; it discloses the Origin and reveals the Trace. Its meaning is definitive, leaving no appearance of doubt or difficulty. Therefore, it should be understood that the Lotus Sutra clearly presents the Middle Way, person and Dharma, through the eight meanings culminating in the Origin and the Trace.

Among the teachings given previously, certain points remained unclear and were only explained in the Lotus Sutra. Therefore it is said: “Never before have I spoken of such a matter to anyone.” What is now spoken is precisely this: “Now I shall expound to you the most true reality.” The Buddhas of the three times discipline and mature sentient beings, and the great causal condition for their appearance ultimately reaches perfect fulfillment through the Lotus Sutra.

Therefore, the twenty thousand Sun-Moon-Lamp Radiance Buddhas expounded the Lotus Sutra and then manifested entry into extinction. The Tathagata Kasyapa likewise did the same. If nirvana is discussed, there are two kinds of faculties: keen and dull.

Those of Sariputra’s lineage all awakened and entered through the Lotus Sutra. The eight meanings were fully present, without their having to await the Nirvana Sutra. Disciples of dull faculties who had not yet awakened through the Lotus Sutra were examined anew as to the underlying reason; for their sake, the causes of condition and comprehension were extensively explained, making clear the three Buddha-natures.

If one discusses the seed of the comprehending cause within the virtue of inherent nature, then through cultivated virtue it becomes prajna; at the ultimate stage, it becomes bodhi as the virtue of wisdom. The conditioning cause is likewise a seed within the virtue of inherent nature. Through cultivated virtue it becomes liberation, namely nirvana as the virtue of severance.

That within the virtue of inherent nature which is neither the conditioning cause nor the comprehending cause is the direct cause. When cultivated virtue is perfected, it becomes the Dharma-body of the three points, which are neither horizontal nor vertical. Thus it is clear that the Nirvana Sutra is the teaching employed: from beginning to end, it explains how the eight dharmas culminate in wisdom and severance.

The ten meanings are thus complete. Across the five periods, these ten dharmas are discussed in sequence. In general, the four matters of instruction suffice to make this clear.

Hence, when the ten dharmas are gathered together and contemplated, it becomes evident that the teaching has both a beginning and an end. This is only a summary of the essential meaning. What contemplation is not encompassed herein?

What teaching is not embraced? Its intent and spirit are vast and far-reaching, and its principles and meanings are exceedingly profound. From beginning to end, its successive coarse and subtle aspects are without discrepancy.

The explanation is used to bring forth the meaning.

Question: The teachings preceding the Lotus Sutra likewise contain six meanings; why, then, is there a difference?

Answer: The Avatamsaka contains six meanings. For those of keen faculties, it becomes clarified butter; for those of dull faculties, it becomes fresh milk. Within the Tripitaka teaching are those three meanings. For those of keen faculties, it is the secret teaching; when it reaches those of dull faculties, it becomes curds. The Vaipulya teachings contain six meanings. For those of keen faculties, they become clarified butter; for those of dull faculties, they become raw butter. Prajnaparamita contains six meanings. For those of keen faculties, it becomes clarified butter; for those of dull faculties, it becomes refined butter. The Lotus Sutra, however, contains eight meanings. For those of dull faculties, it becomes clarified butter.

The third mode of explanation is that “person” is merely a provisional designation, constituted by that which forms a person. “Dharma” refers to the five skandhas, which are the dharmas capable of constituting that person. Here, person and dharma extend to both ordinary beings and sages.

Form, feeling, perception, formations, and consciousness are their dharmas in the case of ordinary beings. Broadly speaking, these dharmas constitute a person subject to birth and death. Discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation are supramundane dharmas.

More broadly, these constitute a supramundane sage. Therefore, the Great Treatise says: “The unsurpassed among sentient beings is the Buddha; the unsurpassed among dharmas is nirvana.” Although person and dharma extend alike to ordinary beings and sages, they are nevertheless differentiated. Evil deeds of superior, middling, and inferior grades constitute the persons and dharmas of the three realms.

Good deeds of superior, middling, and inferior grades constitute the persons and dharmas of the three wholesome paths. Thus, each of the six destinies is distinct. If explained clearly and in detail, they may be discussed in hundreds, thousands, and tens of thousands of categories.

The persons and dharmas of sages are likewise not identical. With regard to the emptiness gateway of the Tripitaka teaching, sentient beings, self, and person are regarded as being like a tortoise’s hair or a hare’s horn: ultimately unobtainable. The five skandhas are taken as dharmas; thus the person is empty, while dharmas are not empty.

Contemplating these dharmas as impermanent, arising and perishing, and not abiding, one develops the stages of warmth, summit, and so forth. Extensively stated, these are expedient dharmas through which one becomes a worthy abiding in the path. If one realizes the truth and becomes a sage, one will be born in the Land of Expedient Means with Residue.

There, the nature of dharmas broadly manifests form and consciousness together with the practitioner in that land. Through the gateway of non-emptiness, one clearly knows the substance of real dharmas; by grasping these real dharmas, the person’s provisional designation is established. One contemplates the three provisional designations as insubstantial and illusory and enters impartial emptiness.

At the stages of warmth and summit, one grasps the expedient dharmas and becomes like a worthy within the path. If one realizes the truth, one becomes one beyond learning and is born in the Land of Expedient Means. Taking up the five skandhas of Dharma-nature, one becomes a practitioner in that land.

The remaining two gateways’ treatment of person and dharma can be understood by analogy with these.

In the Mahayana, the place of person and dharma is clarified. It does not say that the person is empty while dharmas are not empty. Nor does it say that their substance possesses provisional characteristics.

Rather, it contemplates provisional designation and the skandhas and ayatanas as intrinsically empty in their original nature. Therefore, the Large Prajnaparamita Sutra says: “The nature of form is like the nature of self; the nature of self is like the nature of form.” From the initial aspiration to the final mind, one constantly contemplates both person and dharmas as empty. Therefore, the Great Treatise says: “The bodhisattva constantly contemplates nirvana while practicing the path.” Contemplating the emptiness of person is the seed of the comprehending cause.

The Treatise says: “The unsurpassed among sentient beings is the Buddha.” Buddha means one who is awakened, and awakening is wisdom. First, one clearly knows the emptiness of person; afterward, one clearly knows the emptiness of dharmas. Thus, it is clear that contemplation of the emptiness of person is the seed of the comprehending cause.

Contemplation of the emptiness of dharmas is the seed of the conditioning cause. The Great Treatise says: “The unsurpassed among dharmas is nirvana.” The skandhas of birth and death and the skandhas of nirvana after severance are identical. The Great Nirvana Sutra says: “When the cause is extinguished, form likewise attains eternal form.” The same applies through consciousness.

The Large Prajnaparamita Sutra says: “When a bodhisattva practices prajnaparamita, the bodhisattva attains unequaled form and unequaled feeling, perception, formations, and consciousness.” Constantly understanding nirvana is the unsurpassed Dharma. Broadly explained, this Dharma becomes the unsurpassed Dharma of sentient beings, whose designation is “Buddha.” Thus, it is clear that contemplation of the emptiness of dharmas is the seed of the conditioning cause.

By contemplating both person and dharmas as empty, one clearly knows the three kinds of Buddha-nature. Therefore, the Great Nirvana Sutra says: “The emptiness that is the Buddha-nature of sentient beings is the six dharmas and yet is not apart from the six dharmas.” “Is not” here clarifies the Buddha-nature as the direct cause, which is neither the skandhas nor the self. Because it is not the skandhas, it is not dharma; because it is not the self, it is not person.

Because it is not person, it is not the comprehending cause; because it is not the skandhas, it is not the conditioning cause. Therefore, what is called “is not” refers to the six dharmas.

“Not apart from the six dharmas” means that the comprehending cause does not exist apart from the emptiness of sentient beings, and that the conditioning cause does not exist apart from the emptiness of the skandhas. Therefore it is said to be “not apart from the six dharmas.” From the time the Buddha first aroused the aspiration, he contemplated both person and dharmas as empty. This is precisely Buddha-nature.

Passing through the six stages means that the stages constitute six; these are precisely person and dharma. Avalokitesvara has not yet reached the ultimate realization of person and dharma, but has realized person and dharma in part. The first exchange of question and answer above explained the person who has realized the unsurpassed in part and is called Avalokitesvara.

The subsequent exchange of question and answer broadly explained the unsurpassed Dharma realized in part; therefore, it is called the Universal Gateway. One should know that this is the causal condition of person and dharma. Hence it is called the Universal Gateway of Avalokitesvara.

Second is the explanation of loving-kindness and compassion. Compassion means sympathy and pity; loving-kindness means affectionate concern. Because of sympathy, one removes suffering; because of concern, one bestows happiness.

If a bodhisattva constantly gives rise to loving-kindness and compassion, he does not remain in quiescence. Therefore, he can make great vows and sustain them so that they become steadfast. It is like a carpenter building a house for an official to inhabit: everything must fit together properly.

If it is not firmly fastened, it will immediately collapse. Vows are also like glue, binding everything firmly in this way. The compassionate heart, moved by sympathy, strikes down and removes the worldly causes and effects of suffering and accumulation, in conjunction with two vows.

Therefore: “However boundless sentient beings are, I vow to liberate them; however innumerable the afflictions are, I vow to sever them.” These two vows arise from the mind of great compassion and employ loving-kindness. Wishing to bestow the supramundane happiness of the causes and effects of the Path and cessation is likewise associated with two vows. Therefore it is said: “However boundless the Dharma gates are, I vow to know them; the unsurpassed Buddha-path, I vow to accomplish.” These two vows arise from the mind of great loving-kindness.

Previously, it was clarified that persons and dharmas, ordinary beings and sages, are not alike. Now, in distinguishing greater and lesser loving-kindness and compassion, it is likewise no different. If practitioners of the Tripitaka Teaching contemplate separately birth, aging, illness, death, and the eight sufferings, they immediately give rise to the vow: “However boundless sentient beings are, I vow to liberate them.” If, by contemplating separately inverted views, bonds, and karma, they give rise to a vow, it is: “However innumerable the afflictions are, I vow to sever them.” Wishing to lead sentient beings to contemplate that these causes and effects are impermanent, arising and ceasing, flowing and changing thought after thought, and to cultivate the factors of the Path,

they immediately give rise to the vow: “However innumerable the Dharma gates are, I vow to know them.” If they contemplate the unconditioned ultimate truth as the principle, they immediately give rise to the vow: “The unsurpassed Buddha-path, I vow to accomplish.” Such loving-kindness and compassion take conditioned existence as their object and arise on the basis of the Four Truths.

Furthermore, the Shared Teaching contemplates aging, illness, and the eight sufferings as like illusions and transformations. Sentient beings mistakenly regard them as real, and so the vow immediately arises. Greed, anger, and delusion are also like illusions and transformations.

Sentient beings, through inversion, undergo affliction, and so the vow immediately arises. One contemplates that form itself is emptiness and consciousness is also emptiness. Therefore greed, anger, and delusion are also empty.

It is not that form is annihilated; rather, the nature of form is itself empty. This emptiness, moreover, cannot be apprehended, yet sentient beings are unable to realize that form itself is emptiness; therefore the vow immediately arises.

Furthermore, contemplate nirvana: if there were any dharma surpassing it, I would also declare that nirvana to be like an illusion or transformation. Yet sentient beings still have the Buddha-path that can be sought, and so the vow immediately arises. This, in general, is to give rise to loving-kindness, compassion, and vows on the basis of the Four Truths of non-arising.

The Separate Teaching contemplates dharmas as provisional names amid the myriad phenomena. Therefore, one must distinguish them fully, guide sentient beings, and bring them benefit. There one enters emptiness and attains realization.

Contemplating that the fruit of suffering is not confined to a single kind, one immediately gives rise to the vow. Immeasurable suffering arises from immeasurable accumulation. Since accumulation is immeasurable, its remedies are also immeasurable, and cessation is likewise immeasurable.

Such vows take as their objects the causes and effects of suffering and accumulation both within and beyond the realms, and arise on the basis of the immeasurable Four Truths. The Perfect Teaching contemplates the perfectly interfused Dharma-realm. Originally, it is neither contrary nor compliant, neither clear nor obscure, neither bright nor dark; nevertheless, opposition arises.

In this opposition are the causes and effects of suffering and accumulation. Because wisdom is luminous, conformity also arises. In this conformity are the causes and effects of the Path and cessation.

Taking these opposing and conforming causes and effects as objects, loving-kindness and compassion arise, just as a lodestone, without any thought or intention to move, draws iron to itself. This loving-kindness and compassion do not cause sentient beings to conceive of them as dharmas, yet they perform the work of removing suffering and bestowing happiness. Therefore, they are called objectless loving-kindness and compassion.

From the first arousal of the aspiration, the bodhisattva cultivates objectless loving-kindness and compassion through the six stages of identity. Avalokitesvara’s loving-kindness and compassion here belong to the stage of partial realization. The preceding question and answer clarified this objectless great compassion that removes suffering: by single-mindedly invoking the name, one immediately attains liberation.

The subsequent question and answer concerns the Universal Gate’s objectless great loving-kindness, which bestows happiness and causes all beings to attain deliverance. Therefore, one should know that it is through the causes and conditions of great loving-kindness and great compassion that the names Avalokitesvara and Universal Gate are established.

Third is the explanation of merit and wisdom, also called concentration and wisdom. Concentration is called serene affection; wisdom is called contemplative guidance. The Great Treatise says: “Concentration is affection; wisdom is guidance.” Wisdom illuminates the serene quiescence, which is neither dark nor bright, like a luminous mirror reflecting from a lofty hall.

The virtues of merit and meditative concentration are pure, profound, and manifest independently, like a bright lamp with clear oil. It is also said that, with both eyes and feet complete, one can enter the cool pond. That pond is precisely nirvana.

Nirvana is said to possess the two kinds of adornment that adorn the Dharma-body. There are many ways to explain this concentration and wisdom. The Tripitaka Teaching takes contemplation of impermanence and its principle as wisdom, and the various practices of meditative concentration as merit.

Through concentration and contemplative wisdom, one gives rise to the true, uncontaminated, naturally existent principle. This is called the Dharma-body. The Shared Teaching employs the realization of the identity of dharmas, differing in this respect from the analytical contemplation of dharmas just described.

The Separate Teaching employs wisdom cultivated through conditions together with the various meditative concentrations to assist the Dharma-body of the Middle Way. The Perfect Teaching takes contemplation of the true mark as wisdom and the quiescent concentration of the true mark as merit. When this principle is revealed in its entirety, it is neither concentration nor wisdom.

It is called the Dharma-body of the true mark. From the first arousal of the aspiration, bodhisattvas of the Perfect Teaching cultivate this nondual concentration and wisdom through the six stages of identity. Thus Avalokitesvara, with luminous wisdom, clearly perceives the locus of suffering.

Suffering consists in inverted delusions arising therein, and wisdom is the dharma that destroys delusion. Therefore, wisdom can remove suffering. The Avatamsaka Sutra says: “He further emits a radiance called Wisdom.

He further emits a radiance called Freedom from Affliction.” The Brahma Siyi Sutra likewise teaches this. The Invocation of Avalokitesvara says that he emits a brilliant radiance that illuminates and dispels the darkness of doubt. Thus it is clearly known that the preceding question and answer describe his responsive removal of suffering in accordance with beings’ capacities.

This name derives from the adornment of wisdom. From the question and answer concerning abiding in the Surangama Samadhi and universally manifesting physical forms—without emerging from the samadhi of cessation, he displays these majestic deportments; peacefully abiding in dhyana, he utters a thousand verses in praise of the Dharma King—it is clearly known that the Universal Gate’s manifestations derive their name from merit.

Excellence is merit, and wisdom is the cause and condition; therefore he is called Avalokitesvara, the Universal Gate.

Fourth is the explanation of the true and the responsive. The true means neither false nor moving. The responsive means accordant with the capacities and conditions of beings.

The aggregate of accumulated elements is called the body. The pure, unfalsified, and unmoving true aspect is taken as the principle. Thus, in accordance with the capacities of beings, a response can arise.

It is like a broad mirror facing images. This is the true and the responsive, which cannot be separated from appearances. Non-Buddhist practitioners laboriously direct their minds to cultivate supernormal powers; although they may be able to perform transformations, they are like bricks and stones in which no reflection appears.

How could this be regarded as responsiveness, when they have not yet destroyed the four abiding delusions and revealed the universal true principle? They are still far removed from the true responsiveness of the Middle Way. If followers of the Two Vehicles perform transformations through supernormal powers attained by deliberate cultivation, these likewise are not genuine responses.

They are like painted images intentionally produced and are not true likenesses. The Mahayana is not like this. Attaining the true aspect is analogous to acquiring a bright mirror.

Without deliberately directing the mind, all forms and images in the Dharma realm are immediately confronted and immediately reflected. Just as a mirror reveals an image that is not separate from the true, this is called the response of the body of true quiescence. From the time a bodhisattva first gives rise to the aspiration, he passes through the six identities.

In this sutra, as already clarified in the preceding questions and answers, true quiescence does not move from the Dharma realm, yet it brings vast benefit. Avalokitesvara receives his name from the true body. The subsequent questions and answers clarify how, in accordance with beings’ capacities, he extensively benefits them and delivers them from manifold adversities.

Universal Gate receives its name from the responsive body. Thus, through the causes and conditions of the true and the responsive, he is named Avalokitesvara, Universal Gate.

Fifth is the explanation of the body of the King of Medicine Trees and the body of the King of Wish-Fulfilling Jewels. The Medicine King cures suffering and affliction. The Sutra of the Woman Who Emerged from the Mango Tree speaks of the jewel as the Wish-Fulfilling Treasure.

The various traditions discuss this extensively to clarify the precious transformative power of healing. Here, this is explained according to the Perfect Teaching. As the Avatamsaka Sutra says: There is a medicine tree whose roots penetrate deeply and whose branches and leaves spread in the four directions.

Its roots, branches, and leaves can cure every illness. Whether its flowers bloom or touch a person, they never fail to bring benefit. A bodhisattva is likewise.

Through great compassion permeating his body, his renown for benefiting beings is heard far and wide; therefore, he is called the Great Medicine King. His body is also like a wish-fulfilling jewel. That jewel can rain down a thousand kinds of precious treasures according to one’s wishes, inexhaustibly and without end.

A bodhisattva permeates his body with great compassion and shares it completely with sentient beings. That joy is called the King of Wish-Fulfilling Jewels. This body is also considered according to the six identities and the stages of realization.

In general, the questions and answers describe transformations that rescue beings from suffering, confinement, and peril. This designation derives from the body of the Medicine King. The subsequent questions and answers say that beings receive whatever they seek: the rain of the true aspect descends, and they attain the bliss of nirvana.

From this comes the designation of the body of the King of Wish-Fulfilling Jewels. Thus, it is clearly known that, through the causes and conditions of these two bodies, he is named Avalokitesvara, Universal Gate.

Sixth is the hidden and manifest twofold benefit. Hidden means secretly concealed; manifest means openly revealed. The Great Sage constantly employs these two kinds of benefit to bring peace to all, yet sentient beings under the sun do not understand this.

It is like the sun shining upon the world: although a blind person cannot see it, in truth that person still receives its profound beneficence. Therefore, the Parable of the Medicinal Herbs says that grasses and trees neither know nor understand, although they equally grow upon the same earth. Those below do not understand the hidden and manifest twofold benefit bestowed from above.

Manjusri, for example, did not understand the source of the wondrous voice and supernormal power. Because its source was not understood, it is called hidden benefit. According to the Teaching, this is considered in terms of the six identities and the stages of realization, as in the preceding questions and answers.

Though no form or reputation is perceived, something profound is secretly manifested. This is called hidden benefit. The sage merely performs deeds that bring benefit and joy, although beings may be unable to understand them clearly.

When the sage wishes to enable them to understand, even insects can know. Thus, in the subsequent questions and answers, beings clearly see his physical form and hear him teach the Dharma. Through seeing and hearing, obstructions are dispelled, illumination arises, and the benefit of the Dharma becomes manifest.

Therefore, know that Avalokitesvara receives his name from hidden benefit, while Universal Gate receives its name from manifest benefit. Through the causes and conditions of the hidden and the manifest, he is therefore named Avalokitesvara, Universal Gate.

Seventh is the explanation of the provisional and the real. The provisional is employed temporarily; the real is not temporary. Briefly stated, there are three kinds of provisional and real.

First is the discussion of the provisional and the real in relation to one’s own practice. Contemplation of the Middle Way is real, while the other two contemplations are provisional. Second is the general discussion of the provisional and the real in relation to transforming others.

Since their capacities and natures differ, the provisional may be taught as the real, and the real may be taught as the provisional. No fixed judgment can be made, but the general intent is to clarify the provisional and the real. Third is the combined clarification of the provisional and the real in relation to one’s own practice and the transformation of others.

In one’s own contemplation of the three truths, there are both the provisional and the real; taken together, all are called real. In transforming others according to conditions, there are likewise both the provisional and the real; taken together, all are called provisional. These three meanings apply throughout the Four Teachings.

Furthermore, the provisional and the real in one’s own practice clarify the stages of the six identities. The intent of this chapter is first to explain the provisional and the real in relation to one’s own practice and the transformation of others. The earlier questions and answers concern the wisdom of reality arising from one’s own practice and the transformation of others, which is used to benefit beings.

The later questions and answers concern provisional means arising from one’s own practice and the transformation of others, which are used to benefit beings. Therefore, the causes and conditions of the provisional and the real are clearly known, and he is named Avalokitesvara, Universal Gate.

Eighth is the explanation of the Origin and the Manifestation. The Origin means true attainment, while the Manifestation means responsive appearance. If one attempts midway along the path to establish the Origin and the Manifestation, this is difficult for the worldly wisdom and minds of ordinary beings to fathom.

This remains so even concerning the Origin and Manifestation of the Separate Teaching. In the Perfect Teaching, there is no initial arising of the aspiration. At the first breaking through of ignorance, one immediately attains the Dharma body; this is called the Origin.

The innumerable forms, lofty or lowly, manifested in hundreds of millions of ways are called the Manifestation. According to one interpretation, these are termed the true and the responsive. Many take the higher grounds as the true and the Origin, and the lower grounds as the responsive and the Manifestation.

Such judgments are transmitted from ground to ground. Although the true Origin is assigned to the higher, and the responsive Manifestation only to the lower, this interpretation is untenable. Here it is clarified that the Origin and Manifestation differ from the responsive and the true.

The Origin is true attainment. The first sitting at the Place of Awakening and the attainment of the Dharma body at the first abode—this precisely is the Origin. As for the Manifestation, whether appearing as a Buddha on a certain ground or as a bodhisattva of a higher ground, all such appearances are called Manifestations.

One cannot call something the Origin merely because it belongs to a higher ground, nor regard the initial attainment of the first abode as a Manifestation. Why? If true attainment occurs on a higher ground, that higher ground is not thereby the Origin.

If true attainment occurs on a lower ground, that lower ground is not thereby the Manifestation. Therefore, the Lifespan chapter speaks of acting according to one’s own intent and according to the intent of others; this expresses the meaning of Origin and Manifestation. In general, the Origin and Manifestation clarify the six identities.

Broadly speaking, the preceding questions and answers cannot be explained overtly, but secretly assist those described earlier. The name derives from the ground of the Origin. In the subsequent questions and answers, he assumes different forms and responds to circumstances in order to liberate beings.

The name derives from the ground of Manifestation. Therefore, it is clearly known that, through the causes and conditions of Origin and Manifestation, he is named Avalokitesvara, Universal Gate.

Ninth is the explanation of the causes of understanding and conditions. Understanding means revealing and bringing forth; conditions mean assisting and supporting. Conditions assist understanding, thereby revealing and bringing forth the Dharma-body.

Understanding is prajna, contemplative wisdom. It is also called the wisdom of right-practice on the path and the adornment of wisdom. Conditions signify liberation: the practice of the auxiliary path and the adornment of merit.

The Great Treatise says: One person may plow, and another may sow. Sowing is an analogy for conditions; plowing is an analogy for understanding. Generally speaking, the teachings of every school fully possess the meanings of conditions and understanding.

Here, the two kinds of causal adornment according to the Perfect Teaching are specifically clarified. The Buddha fully possesses the fruits of these two kinds of adornment. The foundation of these causes and fruits is the causes of conditions and understanding inherent in the virtues of the nature.

These virtues of the nature have existed inherently from the beginning; they are not newly acquired in the present. The Great Sutra says: All dharmas are by nature originally empty; moreover, because bodhisattvas cultivate emptiness, they see that all dharmas are empty. This is precisely the seed of the cause of understanding, which has existed inherently from the beginning.

It also says: All sentient beings possess the first-stage dhyana. Brahma Siyi says: All sentient beings are themselves the samadhi of cessation. This is precisely the seed of the conditional cause, which has existed inherently from the beginning.

Through cultivating these two kinds of skillful means, they gradually increase and develop. Arising at the tip of a white hair, what is attained through cultivation is accomplished and, gathered together, extends throughout the great tree: the Mahaprajnaparamita Surangama Samadhi. In this single category, the six identities are not discussed; taken as a whole, it is the meaning of the fundamental virtues of the nature.

In the preceding questions and answers, the name is received from the seed of understanding. In the later questions and answers, the name is received from the seed of conditions. Thus, the cause of understanding and the conditional cause are clarified.

Therefore, it is called the Universal Gate of Avalokitesvara.

Tenth is the explanation of wisdom and severance. The general meaning is this: Wisdom is the fulfillment of conditioned merit. It is also called the nirvana of perfect purity.

Conditioned merit refers to wisdom at the causal stage. This means that it possesses illuminating functions applied in cultivation; hence it is called conditioned. Although the cause is impermanent, the fruit is permanent.

Because the cause that is to come is called the fruit, it is said to be the fulfillment of conditioned merit. Severance is the fulfillment of unconditioned merit; it is also called liberation. It is further called the nirvana of skillful purity.

As for the unconditioned, the Lesser Vehicle clings to the extinction of afflictions and to unconditioned severance. Because it also departs from delusion, it is called liberation. Yet this is not truly the attainment of complete liberation.

Moreover, this is the virtue of severance without substance. The Great Vehicle, however, has severance with substance. It does not cling to extinction or to unconditioned severance, but engages in taming sentient beings wherever appropriate.

Evil cannot defile it. Because it acts freely and has no bonds, this is called the virtue of severance. This alone is called unconditioned merit; therefore, it is called purity.

Without severing delusion and craving, it gives rise to luminous liberation. It is also said: While remaining unmoved amid views, one cultivates the thirty-seven factors of enlightenment. Craving and views are themselves near at hand.

This is also called the lineage of the Tathagata. Even the five heinous offenses are all liberation. Being unobstructed and undefiled everywhere is called complete liberation.

This is precisely the unconditioned virtue of severance. Quiescent yet constantly illuminating—this is the virtue of wisdom. In the Lesser Vehicle, the body turns to ashes and wisdom is extinguished.

If there is no such body, what will enter birth and death? How, then, can one speak of taming beings without obstruction or defilement? If wisdom is extinguished, what illuminates quiescence?

When wisdom and severance are complete in this way, the Dharma-body is thereby revealed. Thus, the meaning of the three kinds of Buddha-nature is perfectly fulfilled. The full possession of the Dharma-body is neither cause nor fruit; it is the full possession of the direct cause.

Therefore, while concealed it is called the Tathagata-garbha, and when revealed it is called the Dharma-body. Although it is not a cause, it is nevertheless called the direct cause. Although it is not a fruit, it is called the Dharma-body.

The Great Sutra says: That which is neither cause nor fruit is called Buddha-nature. This is precisely the Buddha-nature of the direct cause and the direct fruit. It also says: This cause is not the fruit; therefore, it is called Buddha-nature.

Based on the conditions and understanding inherent in these virtues of the nature, all are called causes. It also says: This fruit is not the cause; therefore, it is called Buddha-nature. Based on the conditions and understanding of these cultivated virtues, all are fully possessed.

When understanding is transformed, it is called prajna; when conditions are transformed, they are called liberation. It is also called the fruit of bodhi and likewise called the fruit of nirvana. All these fruits are fruits.

Buddha-nature pervades both cause and fruit and is neither horizontal nor vertical. The virtues of the nature are threefold; at the causal stage they are neither vertical nor horizontal, and when fully perfected at the fruit stage, they are called the three virtues. Therefore, the Contemplation of Samantabhadra says: The cause of the Great Vehicle is the true aspect of all dharmas.

The fruit of the Great Vehicle is also the true aspect of all dharmas. When the virtue of wisdom is complete, it calmly illuminates. Responding to capacities, it immediately liberates; through the virtue of severance, it tames beings everywhere.

It causes all to attain deliverance. In the preceding questions and answers, the name is received from the complete manifestation of the virtue of wisdom. In the later questions and answers, the name is received from the complete manifestation of the virtue of severance.

Thus, it is clear that through the causes and conditions of wisdom and severance, it is called the Universal Gate of Avalokitesvara.

Question: The names of these ten meanings appear outside this sutra. Which of them are used to explain this chapter?

Answer: The meanings of the Great Vehicle extend throughout the sutras and share a common function. If this were not so, Buddha-nature would not extend beyond the Nirvana Sutra, and the five abiding afflictions and the two kinds of death would not extend beyond the Srimala Sutra. How, then, could the masters adopt and apply them throughout the other sutras? Although the text of this chapter does not contain all ten names, the two sets of questions and answers together encompass all ten meanings. Therefore, they can certainly be used in explanation. Now, as above, individual phrases are set forth to substantiate those ten meanings. As the text says:

“Through what causes and conditions is he named Avalokitesvara?” It also says: “Through these causes and conditions, he is named Avalokitesvara.” This is based on the person’s name.

A later passage says: “The Universal Gate manifests”—this elucidates the Dharma.

“Possessing such great, awe-inspiring spiritual powers, he brings abundant benefit”—this refers to compassion.

“Out of pity for the four assemblies”—this refers to loving-kindness.

To understand the wisdom expressed in the passage, the nineteen modes of expounding the Dharma are themselves wisdom.

“By bowing in reverence but once, one obtains the benefit of immeasurable and boundless merit”—this refers to merit.

“The deeds of sovereign mastery”—this refers to the Dharma-body.

Why is this so? The Dharma-body possesses sovereign mastery over everything. This wisdom is uniquely such; therefore, it is called action.

The Lifespan Chapter says: “The light of wisdom illuminates without measure; it is attained through the long cultivation of deeds. The power of awe-inspiring spiritual might is lofty indeed.” The name that fully possesses such qualities refers to the true body.

“The Universal Gate manifests the power of spiritual penetration”—this refers to the response-body.

“Traveling throughout the lands to deliver sentient beings”—this refers to the body of the Medicine Tree King.

“Amid fear and urgent distress, he is able to bestow fearlessness”—this refers to the body of the Wish-Fulfilling Jewel King.

“Merit is never lost”—this refers to hidden benefit.

The thirty-three bodies refer to manifest benefit. The Buddha-body is real wisdom. The manifestation of other bodies is provisional wisdom.

The body of Avalokitesvara is the Origin; the other bodies are the Traces. Furthermore, great, awe-inspiring spiritual power is the power of skillful means of the Origin and constitutes the Traces. Those who hear of this Avalokitesvara Bodhisattva, and those who hear this chapter, thereby realize the cause of understanding.

“His merit is not small”—this refers to the conditional cause. His refusal to accept the offering, his constant practice of relinquishment, and his immediately contemplating these sounds: this contemplation is wisdom.

“All attain liberation,” the various ways of taming sentient beings, and the eighty-four thousand who aroused the aspiration and so forth are benefits; these refer to severance. The fourth analytical determination.

Question: Avalokitesvara refers to the person, while the Universal Gate refers to the Dharma. In the Vaipulya teachings, however, there is a Dharma-Prince named Universal Gate, where the designation rests on the person. What does this mean? Are these the same?

Answer: This follows the method of analysis by means of the four propositions: the person is not the Dharma; the Dharma is not the person; the person is precisely the Dharma; the Dharma is precisely the person. According to the Avatamsaka, this pertains to the sequential stages of the mind-ground. Before the practitioner engaged in the matter of birth and death has reached it, that person is not yet the Dharma of true reality, and this Dharma is also not that person. If considered from the standpoint of the non-sequential mind, then that person is precisely true reality, and true reality is precisely that person. Person and Dharma are not two.

If, according to the Tripitaka teaching, the method of existence is used to clarify the provisional person, then the real dharmas constituting that person are not the person. If the method of emptiness encompasses all real dharmas, they then constitute the provisional person. Person and dharmas are distinct from each other. Yet if one does not leave the person in order to discuss dharmas, neither does one leave dharmas in order to discuss the person. This is precisely the meaning of the Two Truths; it is not the person and Dharma of the Middle Way.

In the Vaipulya teaching, the Great Vehicle is elucidated in contrast with the Lesser Vehicle in order to discuss person and Dharma. The elucidation of the Lesser is like that of the Tripitaka teaching, while the elucidation of the Great is like that of the Avatamsaka. The Prajnaparamita and Nirvana teachings may likewise be understood by analogy.

Here, in the Vaipulya teaching, the Universal Gate is elucidated; this is the meaning of the Great Vehicle. Now, when elucidating the Dharma of the Universal Gate, how could there be Dharma without a person? When that teaching elucidates the person of the Universal Gate, how could there be a person who possesses the Dharma and yet be without the Dharma?

Thus person and Dharma mutually disclose and designate one another. In that sutra, the person serves as the title, while here the Dharma serves as the title.

It is like the Lesser Vehicle's elucidation of Shariputra as foremost in wisdom. The other disciples were each also foremost in the fulfillment of their respective Dharma gates. Fundamentally, wisdom is used to sever delusions and bring forth true undefiled realization. Without wisdom, how could the others enter the Path? When they attained the fruit of the Path, it was clearly known that the fruit contained wisdom. Thus each was designated according to the particular quality foremost in the initial gateway and was separately called foremost. It is like the sharp edge of a knife cutting an object: it must necessarily rely upon the back of the blade in order to function. The various qualities are like the knife, and wisdom is like its cutting edge.

The meaning of the Universal Gate is likewise so. Through the Dharma of causes and conditions, it is named the Universal Gate. How could the person be without the cause that brings understanding to completion? Thus that same person is also called Guanyin. This clearly shows the intention to keep conventional truth free from confusion by mutually presenting different names. Just as a body is endowed with all six sense faculties but may be called “pure eye” or “pure mind,” how could it be devoid of the remaining faculties? This is a brief explanation in terms of loving-kindness and compassion.

Question: If great compassion removes suffering, then once suffering has been eliminated, happiness is immediately attained. Great loving-kindness bestows happiness, and this itself removes suffering. Why, then, are these divided into two parts?

Answer: This is so when discussed in general, but from the particular standpoint it is not so. It is like freeing someone from punishment in prison without yet providing the objects of the five senses: although the body no longer suffers pain, the sense faculties and feelings are not yet joyful. This merely removes suffering but does not yet bestow happiness. Again, it is like providing the objects of the five senses in prison: although the faculty of hearing may be delighted, this is not yet called the removal of suffering. Because their meanings are distinct, each reveals one aspect. Therefore, they are separately stated in this way.

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

Answer: Although the four immeasurable minds have four names, they comprise three meanings. The Great Sutra says, “Upeksha”: “upeksha” means equanimity. Equanimity relinquishes both sides; that is, it is neither loving-kindness nor compassion, and it is neither of these two meanings.

Though it is not two, it is nevertheless two; these are loving-kindness and compassion. As for sympathetic joy, joy arises from loving-kindness and happiness. At first one desires to bestow happiness, but sentient beings are burdened by accumulated suffering and cannot attain happiness; thus there is no occasion for joy.

Once their suffering has been removed, they can attain happiness. This accords again with the original intent; therefore, after happiness comes added joy. If this did not follow, joy could not arise.

It is like King Ashoka during the seven days before his impending death: although he possessed the pleasures of the five desires, sorrow and suffering bound his mind. Again, in a single body, even a slight affliction can completely overwhelm the happiness of the whole body. Thus it is clearly known that when suffering accumulates, happiness cannot be attained.

Question: In the factors of dhyana, joy is explained first and happiness afterward. What further explanation is there?

Answer: The factors of dhyana proceed from the coarse to the subtle. Here, however, joy arises when others attain happiness; therefore, the mind of joy comes afterward. Moreover, non-Buddhist practitioners cultivate the four immeasurables within the substance of dhyana-concentration, forming illusory perceptions. These bring no real benefit to others and cannot enable others to have suffering removed and happiness attained. They merely establish for themselves delusive worldly dharmas. When their recompense is exhausted, they fall again and are not freed from suffering. Thus they bring no benefit at all.

If practitioners of the Two Vehicles cultivate the four immeasurables, they may remove their own suffering, but they do not benefit others. They remove it only in part and have not yet eliminated the transformations of change. When this body is reduced to ashes and extinguished, it is clear that this is not ultimate happiness.

Bodhisattvas, however, are not like this. Their practice is neither the practice of ordinary beings nor the practice of the sages and worthies. That it is not the practice of ordinary beings means that it is unlike personally enjoying the bliss of dhyana.

That it is not the practice of the sages and worthies means that it is not concerned with removing only one's own suffering. Because bodhisattvas do not seek to enjoy happiness for themselves, they bestow happiness upon others. Because they do not seek merely to remove their own suffering, they remove the suffering of others.

Furthermore, removing suffering is also the bestowal of happiness, and bestowing happiness is also the removal of suffering. Therefore, these vows are distinguished and stated in relation to one another. The preceding section elucidates the removal of suffering, and the following section the bestowal of happiness.

This is a brief explanation in terms of merit and wisdom.

Question: Guanyin corresponds to wisdom and is said to remove suffering. The Universal Gate corresponds to merit, but what happiness does it bestow?

Answer: Wisdom is radiant illumination, rightly able to counteract all the darkness of delusion. Such delusion is the suffering and affliction of birth and death. If wisdom can counteract the darkness of delusion and suffering, how could wisdom not be explained in terms of illumination? Therefore, the person of wisdom is said to remove suffering. The Dharma is a Dharma gate; a gate is so called because it enables passage. It provides passage to the peace and happiness of nirvana. When one first practices this Dharma, one obtains the cause of peace and happiness. When one subsequently realizes this Dharma, one obtains the fruit of peace and happiness. Therefore, in relation to the Universal Gate, this elucidates the bestowal of happiness.

Question: Merit and wisdom accompany one another and fundamentally are never separate. If concentration lacks wisdom, it is called deluded concentration. It is like a blind child riding a horse: he will certainly fall into a pit, without any doubt. If wisdom lacks concentration, it is called wild wisdom. It is like a lamp extinguished by a violent wind. Once the lamp is extinguished, it cannot illuminate objects. Therefore, it should be understood that merit and wisdom must accord with each other, like two balanced wheels, before the vehicle can move. If this is so, why is wisdom used to remove suffering and merit to bestow happiness?

Answer: Precisely, merit is wisdom, and wisdom is merit. If there is merit without wisdom, then that wisdom is not merit. Both the Mahayana and the Hinayana may be further explained through the four propositions.

For example, the bodhisattvas of the six paramitas cultivate prajnaparamita and divide Jambudvipa into seven parts. This is worldly wisdom and cannot sever the afflictions. This illustrates what is encompassed by merit; thus this merit is called wisdom.

This wisdom is merit that does not sever the afflictions. If a sravaka clearly knows that wisdom can sever the afflictions, it is called wisdom but not merit, as in the case of an arhat suffering hunger. If merit is neither worldly wisdom nor supramundane wisdom, it is like a white elephant.

As for the four propositions of the Mahayana, the thirty mental practices prior to the grounds in the Separate Teaching are called meritorious practices, while the practices of wisdom are called wisdom. This wisdom cannot destroy ignorance. Because this wisdom is still encompassed by merit and does not destroy ignorance, this merit is the expedient wisdom that counteracts attachment to characteristics.

Prior to the grounds, all is called merit; upon the grounds, all is called wisdom. This wisdom is not merit, and merit is not wisdom. The Vaipulya and Prajnaparamita teachings are directed toward the four propositions.

Here, in this Universal Gate, it is called merit and wisdom. Merit itself is wisdom; wisdom itself is merit. Merit and wisdom are nondual.

Therefore, the Great Treatise says: Through such honored and wondrous causes, one can see prajnaparamita. How could this wisdom be attained without samadhi? One attains the Surangama Samadhi.

How could one encounter it without wisdom? The Treatise says that the samadhi of perceiving characteristics can vanquish powerful enemies. The Great Sutra says that Buddha-nature has five kinds of names.

It is also called prajnaparamita, the Lion’s Roar, the Surangama, and the Vajra Buddha-nature, and so forth. These are names indicating the completeness of samadhi and wisdom. Without dhyana there is no wisdom; without wisdom there is no dhyana.

Dhyana and wisdom are nondual. Though nondual, they are two. When explained separately according to their respective gates, there are two interpretations concerning samadhi and wisdom.

Thus, when the Treatise on the Great Perfection of Wisdom explains prajnaparamita, it elucidates the eighteen kinds of emptiness; when it explains dhyana-samadhi, it elucidates the 108 samadhis. These are spoken of as two, yet they are not two. This is a concise explanation.

There are also four distinct propositions: neither true nor responsive; responsive but not true; true but not responsive; and both true and responsive. If neither true nor responsive, this can be understood in terms of the principle itself. It also refers to ordinary beings: because they do not perceive the principle, they are not true; because they have no function, they are not responsive.

Responsive but not true can be understood as follows: adherents of non-Buddhist paths may attain the five supernormal powers and bestow transformative teachings upon others. According to a general discussion in the Shared Teaching, they may be regarded as responsive, but cannot be called true. True but not responsive refers to followers of the Two Vehicles, who enter truth and sever the fetters.

Their bodies turn to ashes and their consciousness is extinguished, so clearly they cannot manifest responsive forms. This, again, is a general discussion of truth according to the Shared Teaching. Both true and responsive specifically reveals the Middle Way as truth.

Based precisely upon this truth, one discusses responsiveness: truth and responsiveness are nondual. Though nondual, they are two; therefore they are spoken of as true and responsive. Now, relying upon the wording of the text, let us offer a statement concerning truth and responsiveness.

The preceding series of questions and answers clarified how the true body constantly benefits beings. The subsequent questions and answers also clarified how the responsive body benefits them. Ordinarily, the two can never be separated, just as two birds fly off together.

From both perspectives, one may discuss how the true body is eternally present and yet also not eternally present. The responsive body is intermittent and yet also not intermittent. According to the Hinayana explanation, for example, the venerable one in the stone grotto contemplated emptiness and saw the Buddha’s Dharma-body, whereas Bhiksuni Utpalavarna did not see it.

Does this not show that even in the Hinayana the true body has the meaning of constantly bestowing benefit and yet also not constantly bestowing benefit? The six kinds of responsive manifestations are sometimes seen and sometimes not seen. Does this not show that the responsive body has the meanings of both intermittence and non-intermittence?

The Mahayana Dharma-body is likewise so. With respect to principle, it constantly bestows benefit; with respect to the dispositions of beings, it does not constantly bestow benefit. The responsive body is likewise so.

When these conditions cease, other conditions arise, without interruption; this also carries the meaning of non-intermittence. Both meanings concern the same nature but differ according to what is perceived at a given time. They are now distinguished as follows: the preceding question and answer pertains to constant benefit, while the subsequent question and answer pertains to benefit that is not constant.

To speak briefly of medicine and jewel as analogies for the two bodies: medicine has the function of alleviating the suffering of illness. It also has the excellent function of causing the entire body and life span to flourish. Therefore, the Sutra says: “If the whole body and life span become thus, all is well.” The king’s wish-fulfilling jewel does not constantly pour down rain, yet it can also cure illness.

The crown prince entered the great ocean, obtained the precious jewel, returned, and cured the eye disease of his parents. The Large Prajnaparamita Sutra says: “If a person’s eyes are diseased and a jewel is applied to the afflicted body, the illness is immediately eliminated.” Thus, it is clearly known that both analogies encompass the two meanings. If each is separately assigned to one aspect, then eliminating calamity is illustrated by medicine, while attaining joy is illustrated by the precious jewel.

Broadly speaking, both clarify both meanings. Altogether, there are thirty-six propositions. In general, they concern the two wisdoms of the provisional and the real.

The preceding questions and answers concern real wisdom illuminating truth, whereby sentient beings attain liberation. Provisional wisdom illuminates the conventional, whereby sentient beings are delivered. Such deliverance is deliverance with respect to the provisional, and it is also deliverance into the real.

Such liberation is liberation into truth, and it is also liberation from the conventional. This explanation also fully encompasses the four propositions. Some, through true wisdom, are liberated from the provisional: the seven calamities are dispelled and the two wishes are fulfilled.

Some, through true wisdom, are liberated into the real: the three poisons are all left behind. Some, through provisional wisdom, are delivered into the real: this is the deliverance effected through the thirty-three bodies. Some, through provisional wisdom, are delivered from the provisional: amid fear they are immediately rescued and attain fearlessness.

Some attain both deliverance and liberation. Now, relying upon half of each passage, each passage presents one aspect: the preceding passage presents the provisional, while the subsequent passage arrives at the real.

To speak briefly of the Original and the Manifest: in general, both the Original and the Manifest can remove suffering and bestow happiness. Therefore, the Lifespan chapter says: “Hearing that the Buddha’s lifespan is immeasurable, they attain purity, freedom from outflows, and immeasurable rewards.” Thus, they obtain happiness from the Original. The Sutra on Invoking Avalokitesvara says: “Or, roaming playfully through the hells, with a mind of great compassion, he undergoes suffering in the place of beings.” This is the removal of suffering through the Manifest.

Sentient beings fail to reach the primordial Original and thereafter wander in the cycle of suffering and affliction. If they clearly know the principle of the Original, they are thereby liberated from that suffering. If sentient beings do not perceive the transformative teachings manifested within the Original, they cannot possess the three kinds of merit belonging to the three karmic activities; they therefore lack the causes of merit.

How, then, could they attain the fruit of happiness? Without the Original, there is no basis for manifesting the Manifest; without the Manifest, there is no basis for revealing the Original. The preceding questions and answers clarify the Original and the Manifest.

The subsequent questions and answers likewise clarify the Original and the Manifest.

Question: How do the Original and the Manifest differ from the true and the responsive?

Answer: The true and the responsive ultimately distinguish matters occurring within a single lifetime, as explained in the sutras. The Original and the Manifest, however, are discussed generally in relation to the three periods of time, as stated in the Lifespan chapter. This is briefly explained in terms of conditions.

Question: Do the causal conditions and complete understanding possess both the virtuous qualities of the nature and the evil qualities of the nature?

Answer: They possess both in full.

Question: What good and evil are severed by an icchantika and by a Buddha?

Answer: An icchantika severs wholesome deeds, yet eternally possesses the goodness inherent in the nature. A Buddha severs evil deeds, yet eternally possesses the evil inherent in the nature.

Question: Why can the good and evil qualities inherent in the nature not be severed?

Answer: The inherent good and evil are eternally the Dharma-gates of good and evil. Their nature cannot be altered throughout the three periods of time, nor can anyone possess them in their entirety. Moreover, they cannot be annihilated. For example, although Māra might burn the scriptures, how could the wholesome nature of the Dharma-gates thereby be exhausted? Conversely, even if the Buddha were to burn away evil, he still could not cause the Dharma-gates of evil to be utterly exhausted. When the Qin dynasty burned the classics to oppose Confucianism, could it possibly have brought good and evil to an end?

Question: If an icchantika does not extinguish the seed of goodness, can he subsequently cause the nature of goodness to arise? Since the Buddha does not extinguish the nature of evil, can he cause evil to arise?

Answer: An icchantika cannot realize the nature of goodness. Because of this non-realization, even when he returns to doing good, it is defiled. By cultivating goodness, he extensively arouses remedies to counteract evil.

Although the Buddha does not extinguish the nature of evil, he can realize the reality of evil. Because he realizes evil, he is truly sovereign with respect to it. Since he does not commit evil, defiled, cultivated evil does not arise.

Therefore, the Buddha never again returns to evil. Because of this sovereignty, he extensively employs the evil Dharma-gates to transform and deliver sentient beings. Yet even when employing them throughout his life, he is never defiled.

Because there is no defilement, they do not arise. How could this be compared with an icchantika? If an icchantika could realize this good and evil, he could no longer be called an icchantika.

According to another explanation, the icchantika has completely severed manifest goodness, but the ālaya-vijñāna clearly retains what has been perfumed and can again give rise to goodness. The ālaya is morally indeterminate and is ignorance. Good and evil depend upon its preservation of all seeds.

The icchantika has not eliminated ignorance or the morally indeterminate; therefore, goodness can arise again. The Buddha has eliminated morally indeterminate ignorance completely, so there can be no further perfuming; therefore, that evil never arises again. If he wishes to employ evil to deliver beings, he constantly produces supernatural transformations and manifests them in order to deliver sentient beings.

Question: If, at the stage of Buddhahood, evil has been completely eradicated, yet supernatural powers are produced and evil is employed to transform beings, then evil could arise only through an intentional act. This resembles a person at night who cannot discern colors clearly, or a bright mirror that cannot reflect the colors of the forms before it. Perhaps this is inconceivable, and the principle can therefore correspond with evil. But if it is intentional, how is such a person different from the adherents of non-Buddhist paths?

Answer: We now clarify that the icchantika does not extinguish the goodness inherent in his natural virtue; when he encounters wholesome conditions, it immediately manifests. The Buddha likewise does not extinguish the nature of evil. When the power of sentient beings’ conditions is strong through habitual perfuming, he therefore enters the Avīci Hell and employs all evil deeds to transform and deliver sentient beings.

Because the nature of evil exists, it is said not to be extinguished. Yet because he does not cultivate evil, it is said not to be permanent. If both the inherent nature and what is cultivated were utterly exhausted, then they would be annihilated; but they are neither annihilated nor permanent.

The icchantika is likewise so. The nature of goodness is not extinguished, and wholesome roots may arise again. The Tathagata’s nature of evil is not extinguished, and he can likewise cause evil to arise.

Although evil arises, his mind is undefiled. Once he has passed beyond evil, it is itself the ultimate reality. He can assume the marks of the five heinous offenses and yet attain liberation.

Moreover, he is neither bound nor liberated; while acting in what is not the Path, he penetrates the Buddha-path. The icchantika is defiled and does not realize this; herein lies the difference. This briefly clarifies eradication.

This is another Dharma, called inseparability. Just as in a single person, wisdom rescues beings from suffering, while eradication bestows happiness. The discerning wisdom of the mind is called wisdom.

When the body is free from obstructive bonds, this is called eradication. It is like a person bound tightly: the power belonging to wisdom is joined by an external assisting power belonging to eradication, together with the operative power of the mind. Therefore, it is called the adornment of wisdom.

The assisting power of eradication, whose substance is dispersed through the physical body, is called the adornment of merit. The present scripture says that they cannot be simultaneous. Thus wisdom and eradication are presented together.

If these ten meanings are thoroughly understood, a thousand matters can be comprehended. Were the meaning of Avalokiteśvara’s Universal Gate to be explained extensively, it could never be exhausted.

The second section separately explains the names in two parts. First, it clarifies Avalokiteśvara; next, it clarifies the Universal Gate. For what causes and conditions is he called Avalokiteśvara?

The explanation according to the Common Teaching is as given above. The Separate Teaching explains that he is called Avalokiteśvara because of causes and conditions pertaining to objects and wisdom. What are objects and wisdom?

These objects and wisdom are again of two kinds. First are conceivable objects and wisdom. Second are inconceivable objects and wisdom.

Conceivable objects and wisdom are again of two kinds. First is according to the external principle; second is according to the internal principle. The external principle is again of four kinds.

The first is naturally existent objects and wisdom. We need only ask concerning this object: Does it exist because of the object, or does the object exist because of wisdom—that is, because of the object? Does this wisdom exist because of wisdom, or does wisdom exist because of the object—that is, because of wisdom?

If the object is an object because of the object, then this object is an object in itself. That would mean that the object arises from itself. If wisdom exists because of wisdom, then wisdom likewise arises from itself.

Arising from itself means that its nature is spontaneously so. It is not made by a Buddha, a deva, or a human being. Illumination and non-illumination are eternally objects and wisdom.

Therefore, they are called naturally existent objects and wisdom.

The second clarifies mutual dependence. If the object is not in itself an object, then because of wisdom it is an object. Wisdom is not in itself wisdom; because of the object, it is wisdom. This is the meaning of one arising from the other. Why is this so? If the object itself gave rise to the object, it would be called the self. In relation to the object, wisdom is the other. Now, if the object arises from wisdom, how could it not be an object arising from the other? Wisdom is likewise so; therefore, this is called mutual dependence.

Next, the causes and conditions of object and wisdom are clarified. If the object did not arise from wisdom, neither would the object arise from the object itself; therefore, there is the object. Because of the causes and conditions of wisdom and object, there is the object.

Wisdom is likewise. This means that object and wisdom arise together through causes and conditions. As for their arising together, this involves two factors and falls within the nature of self and other.

Next, object and wisdom are clarified by means of absolute opposition. Though neither object nor wisdom, they are spoken of as object and wisdom. This means that, apart from object and apart from wisdom, object and wisdom are discerned without causes and conditions.

This is an opposition having the form of absence of causes and conditions. Even through the causes and conditions above, they cannot be apprehended; how much less through the absence of causes and conditions. At first glance, this seems to be an absolute principle, but ultimately it does not constitute absolute opposition.

It encompasses this mind that acts outside the principle, calculating through deluded thought. Therefore, the Middle Treatise says: “Dharmas do not arise from themselves; nor do they arise from another; neither do they arise from both, nor without a cause. Therefore, they are said to be non-arising.” How, then, could they be apprehended according to the four modes stated above?

To cling to them as real is merely false speech. From clinging to the reality of views and craving arise the ninety-eight fetters. Suffering and its accumulation surge forth, flowing and revolving without cease.

Why does this attachment give rise to suffering and accumulation? Falling into attachment to one kind of object and wisdom means appropriating it. When it accords with and pleases body and mind, craving and joyful delight arise.

This is the fetter of greed. If someone contradicts or reproves what pleases one’s mind, resentment gives rise to anger and hatred. This is the fetter of hatred.

When greed and hatred arise together, how could this not be the fetter of delusion? One thinks, “I understand this object and wisdom, while others do not understand it as I have grasped it,” and behaves arrogantly toward others—how could this not be the fetter of pride? One then clings to this as being so.

Although one does not doubt it now, one will afterward give rise to great doubt—what could this be if not the fetter of doubt? One thinks, “I clearly know and understand this Dharma.” In calculating within that Dharma and asserting an “I,” how could this not be the view of a self? The sixty-two views consequently fall to one extreme—how could this not be an extreme view?

Such deluded attachment does not accord with the principle—how could this not be a wrong view? Clinging to this as real and regarding it as nirvana—how could this not be the excessive effect of attachment to views? Taking this path as the basis for practice—how could this not be the excessive cause of attachment to precepts and observances?

All ten fetters arise within the attachment to object and wisdom described above. When extended throughout the Four Truths in the three realms, there are eighty-eight fetters. When the fetters of cultivation throughout the three realms are included, there are ninety-eight fetters.

This is the accumulation of karmic bonds, in which inverted views surge forth. Thereafter comes the fruit of the suffering of birth and death without interruption. If, in regard to this object and wisdom, one does not understand suffering and accumulation, where could cessation and the path be found?

Thus one does not understand the Four Truths and thereby destroys the causes and effects of both the mundane and supramundane. Since there are no mundane or supramundane dharmas, no Dharma is real. Failing to understand the supramundane fruit, one denies the reality of the Buddha.

Failing to understand the supramundane cause means denying the Jewel of the Sangha of worthies and sages. Everything is thereby lost. If one forms such an attachment, object and wisdom arise by themselves.

This merely constructs birth and death, increases karmic bonds, and entails very many errors. If this is not object and wisdom outside the principle, then what would constitute being outside the principle? Therefore, the Great Treatise says: “Ordinary people speak in three ways: views, pride, and words.

Sages speak in only one way: words.” Now ordinary people, attached through views and pride, falsely utter the Buddha’s words. By praising the principle to which they are attached, they produce disputes. Although they slander the sutras and treatises, they nevertheless cite scriptural passages.

This is like an insect boring into wood and accidentally forming written characters. If one sincerely investigates, one cannot explain whether they are characters or not. Their mouths speak of object and wisdom, yet they do not understand object and wisdom.

They take what they cannot explain as though imbibing amrita. Thus, by means of object and wisdom, they give rise to views that injure the body and life, bringing premature death. Therefore, Nagarjuna refuted this position.

We do not now adopt this object and wisdom to explain Avalokitesvara.

Object and wisdom arising from themselves are thus; the remaining three propositions are likewise. Second is the clarification of the conceivable inner principle of object and wisdom. Again, the four gates above are established.

Although their names are the same, through mature contemplation and wisdom one does not give rise to attachment to views. Because they are complete, one does not create anything new, and they become the path of skillful means. They give rise to the stages of warmth and summit, up through the sixteen moments of mental insight, wisdom, illumination, and awakening.

Having penetrated and attained realization, one destroys the delusions of views and accords with the principle. It is like a blind person whose opaque membrane is pierced with a needle so that sight becomes clear; this is certainly not idle talk. This is true contemplation and is called wisdom.

The principle illuminated by it is called the object. Because it gives rise to the undefiled, it is called the inner principle of object and wisdom. Although one sees this principle, ultimately one still intentionally enters the truth.

Therefore, it is called the conceivable object and wisdom. Yet Avalokitesvara, whom we now clarify, likewise did not receive this name from such causes and conditions of object and wisdom.

Next is the clarification of inconceivable object and wisdom. If self, other, both, and absence of cause are compared with the four propositions, none of them is object and wisdom. Yet the sutras and treatises now clarify them as arising either from self, from another, from both, or without a cause, and so forth. If this were not so, how could object and wisdom be discerned?

Answer: The sutra clearly states that all Four Siddhantas employ provisional names as assisting conditions for discourse; they do not entail attachment to the four inherent natures. If a person delights in hearing of the freedom of objects and wisdom, it is said that the object is one’s own object and the wisdom is one’s own wisdom. Having reached this point, the mind becomes eager and joyful.

Or, upon hearing the teaching, one awakens and knows for oneself; through hearing, goodness invariably arises. Or, at times, by way of counteraction, it is taught that objects and wisdom arise from themselves. Such teaching necessarily destroys delusion.

At times, this teaching enables one immediately to awaken to the Way. If there were no benefits from the Four Siddhantas—the four great accomplishments—the Buddhas and Tathagatas would not teach the Dharma. Yet because they establish four methods for destroying delusion and entering the Way, it is therefore called wisdom.

Because this wisdom illuminates, it is called the object. Penetrating it in this manner, one immediately clearly knows suffering, its origin, the path, and cessation. The Three Jewels and Four Noble Truths are then naturally complete.

If one employs wisdom to illuminate the object, enters emptiness, and grasps realization, this becomes the ultimate truth—the conceivable object and wisdom within the principle—as previously explained. If one does not employ the fruit to attain realization, one clearly knows that this object and wisdom conventionally bear the names “object” and “wisdom.” These words are not within, without, or in between. These words do not abide, yet neither do they fail to abide.

These words possess nothing. Although four propositions are established to clarify the true object and wisdom, the four propositions concerning object and wisdom are not discriminated. Although four textual propositions concerning object and wisdom are established, in truth the four propositions concerning object and wisdom cannot be apprehended.

Although one embodies and comprehends the four propositions concerning object and wisdom, in truth one does not construct four propositions of conceivable object and wisdom. The path of language is severed, and the sphere of mental activity ceases. It cannot be transcended through reflection upon the four propositions; therefore, it is called the inconceivable object and wisdom.

The Golden Light Sutra states: “Inconceivable wisdom illuminates the inconceivable object.” This object and wisdom are fully and extensively explained in the section “The Subtlety of Objects and Wisdom” in the Profound Meaning of the Great Text. Nagarjuna first refuted sameness, difference, and time, and only afterward explained the meaning of “Thus have I heard.” Here, similarly, the objects and wisdom external to the principle are first refuted, and afterward the inconceivable Four Siddhantas are clarified.

The meaning of siddhanta is as explained in the Profound Meaning of the Great Text. In general, when names are relied upon as skillful means, the method of contemplation and wisdom should first be clarified, and then the sounds of the worldly object should be distinguished and explained. If meaning is explained as skillful means, the worldly object should first be clarified, and contemplation and wisdom should next be distinguished and explained.

As stated previously, only when there is an object can contemplation be discussed. If there is not yet an object, what could be contemplated? It is like the object that is a drum, after which the drum is struck.

Now, following the meaning of skillful means, the sounds of the world are first clarified, and contemplation and wisdom are discussed afterward. This world is further divided into three: first, the world of the five skandhas; second, the world of sentient beings; and third, the world of lands. Once there are real dharmas, there are provisionally designated persons.

When the provisional and the real are established, there is consequently a place upon which they depend. These are called the three kinds of worlds. These worlds are distinct: namely, the worlds of the ten Dharma realms, the ten kinds of five skandhas, the ten kinds of provisional designations, and the ten kinds of dependent recompense.

Because they are distinct and not identical, they are called worlds.

Time is differentiated time. The thirty kinds of worlds are distinct and their characteristics are not confused; therefore, they are called domains. Each has its own cause, and each has its own effect; therefore, they are called dharmas.

Each has clearly distinguished boundaries. Within a single Dharma realm there are, moreover, ten dharmas: thus, appearance, nature, and so forth, through ultimate equality. The ten realms therefore comprise one hundred dharmas.

Because the characteristics of the ten realms mutually contain one another, they form one thousand dharmas. All such dharmas are dharmas arising through causes and conditions. The six destinies are dharmas of causes and conditions associated with delusion; the Four Noble Ones are dharmas of causes and conditions associated with liberation.

The Great Sutra states: “The undefiled also has causes and conditions.” When the cause eliminates ignorance, one realizes complete enlightenment. These dharmas of causes and conditions are precisely the Three Truths. “Dharmas arising through causes and conditions, I declare to be emptiness.

They are also called provisional designations, and they are also called the meaning of the Middle Way.” Thus, clarifying the ten kinds of Dharma realms and the thirty kinds of worlds reveals precisely the objects of contemplation. These objects are further of two kinds: self and other. “Other” refers to sentient beings and Buddhas.

“Self” refers to all being fully contained within the mind, as the Avatamsaka Sutra states: “The mind is like a skilled painter, creating the various five skandhas. Throughout all the worlds, there is nothing that is not created by the mind.”

Question: Do self and other each fully possess the ten Dharma realms?

Answer: Contemplate the true characteristic of the body; contemplation of the Buddha is likewise so. The Avatamsaka Sutra states: “As the mind is, so too is the Buddha. Mind, Buddha, and sentient beings—these three are without distinction.” How could each not fully possess the objects of the Three Truths? Sound is precisely the occasion for the verbal karma of the ten Dharma realms. Each realm is not identical in sound, but has its own distinctions.

Question: Every sentient being possesses the three kinds of karma. Why, then, is Avalokitesvara usually called the Contemplator of Sounds?

Answer: According to the general teaching, all three designations are valid. “By constantly recollecting and revering him, one is freed from the three poisons”: this is the Contemplator of the Thoughts of the World. “Through bowing, making offerings, and having one’s prayers fulfilled”: this is the Contemplator of the Bodies of the World. Yet he is now called the Contemplator of the Sounds of the World. The old translation explains this meaning in six parts.

First is establishing the designation according to its purport. It would be wearisome to set forth every name; one is selected as the focus of the designation. If one asks why he is called the Contemplator of the Bodies of the World, one may in turn question this expression: “Why is he not called the Contemplator of the Sounds of the World?” Thus, this is not a valid question.

Second is accordance with worldly custom. The Buddha Shakyamuni taught that sound is used to perform the work of the Buddha; therefore, he is called the Contemplator of the Sounds of the World. If he proceeds to other places, he is proclaimed there in accordance with their customs.

Third is reciprocal designation, comprising that which contemplates and that which is contemplated. That which is contemplated is the form and mind of sentient beings. Here the designation follows that which is able to contemplate; therefore, the term “contemplator” is commonly used. There are likewise that which can hear and that which is heard. That which can hear is the discerning faculty of the ears of the Noble One. That which is heard is the sounds of sentient beings, which become the sounds apprehended in hearing. By stating that which is heard, that which can hear is indicated; by stating that which can contemplate, that which is contemplated is indicated. Therefore, he is called the Contemplator of the Sounds of the World.