Great Cessation-and-Contemplation Volume I

Chapter II

Explanation of Terms

Introduction

The second chapter consists of explaining the meaning of the term "cessation-and-contemplation." The general thrust and rough outline have already been explained above, but here I will discuss again with what meanings this term "cessation-and-contemplation" is established. In short, there are four meanings: 1. Relative (cessation-and-contemplation),

2. Absolute (cessation-and-contemplation),

3. Disclosing differences (in names or terms for cessation-and-contemplation), and 4. In terms of the three virtuous qualities. 1. Relative Cessation-and-Contemplation

In the relative sense, "cessation" and "contemplation" each have three meanings. 1. Three Relative Meanings of Cessation

[The three relative meanings for "cessation" are:] [1.] The meaning of stilling,

[2.] The meaning of stopping, and

[3.] The meaning of cessation in contrast to noncessation. [1.] The meaning of "stilling" refers to the quieting and putting to rest of all negative notions and perceptions, deluded thoughts, and conceptualizations. As it says in the Vimalakīrti Sutra: Whence comes the flourishing of conditions [or contact with objects whereby disturbing thoughts and so forth arise]? Through association with the triple world (of desire, form, and formlessness). By what is there the stilling of these "flourishing of conditions"? Through the mind not obtaining [conditions or cognizing objects that lead to the arising of disturbing thoughts and so forth].

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This term is used in reference to those (negative and disturbing passions and thoughts) that are to be destroyed. This is the meaning of "cessation" as "stilling."

[2] The meaning of "stopping" refers to having your mind associated with the principle of truth (of reality as empty), to fix your thoughts (on this reality) and have them emerge (spontaneously), and to dwell steadfastly (in this mental stability) without being agitated. As it says in the Sutra of the Benevolent Kings, "To realize the principle of prajñā-wisdom is called 'dwelling' (in the bodhisattva stages of awakening)." The Perfection of Wisdom in 25,000 Lines says, "Through the dharma of not dwelling, you dwell in the perfection of wisdom." This term is used in reference to the action of "cessation." This is the meaning of "cessation" as "stopping." [3] The clarification of cessation [with the realization of the nature of reality] in terms of contrast with noncessation [that is, still in a state of ignorance] is as follows. Though the verbal expressions (of this third meaning) may share much with what has come above, the intent is quite different. That is, the above two (meanings of) "cessation" express the "still," quiet cessation of nirvana in contrast to the flowing current of samsara. They express the cessation of "stopping" in terms of prajñā-wisdom, with your mental activity still considered "outside" or apart from reality [or, the mind is still practicing to realize the principle of reality]. These are relative expressions, used generally in terms of wisdom severing (negative passions and thoughts). Now, however, I am distinctly discussing the relative (meaning) in terms of the principle of truth. (In this ultimate sense,) ignorance is (indivisible from) Dharma-nature, and Dharma-nature is (indivisible from) ignorance. Ignorance is not something that is stopped, nor is it something that you do not stop, yet it is possible (in a relative sense) to say that ignorance corresponds to "noncessation." The Dharma-nature also is (ultimately) neither stopped nor not stopped, but it is possible (in a relative sense) to say that the Dharma-nature corresponds to "cessation." This expression of Dharma-nature as "cessation" assumes (the description of) ignorance as "noncessation." As the sutras say, Dharma-nature neither arises nor perishes, and yet it is said (in a relative sense) that Dharma-nature is quiescence; Dharma-nature is neither defiled nor pure, and yet it is said (in a relative sense) that Dharma-nature is pure. This is the clarification of (the relative meaning of) cessation in contrast to noncessation.

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2. Three Relative Meanings of Contemplation

"Contemplation" also has three (relative) meanings:

[1.] The meaning of piercing through,

[2.] The meaning of penetrating insight, and

[3.] The meaning of contemplation in (relative) contrast to noncontemplation.

[1.] The meaning of "piercing through" refers to the utilization of wisdom to pierce and extinguish passionate afflictions. The Great Nirvana Sutra says, "A sharp hoe hacks into the earth, (removing) rocks and gravel, until it reaches the diamonds (buried therein)." The Lotus Sutra says, "Though in digging on a high plain you (at first) find only dry land, if you keep trying eventually you will reach the mud (and gain water)." This term is used in reference to those (negative and disturbing passions and views) that are destroyed, and thus (the meaning of) contemplation as "piercing through" is established. [2.] The meaning of "penetrating insight" is to have contemplative wisdom that is universally penetrating, and to be thoroughly merged with thusness. The Sutra on Auspicious Appearances says that one who has stilled the mind and penetrated to the original basis (of reality) is given the title of "monk." The Great Treatise says, "The pure mind is constantly one…and is able to perceive prajñā-wisdom." This term is used in reference to that (mental function of a person) which can contemplate, and thus (the meaning of) contemplation as "penetrating insight" is established. [3.] The meaning of contemplation [that is, realization of the nature of reality] in contrast to noncontemplation [that is, still in a state of ignorance] is as follows—though the verbal expression (of this third phrase) may share much with what has come above, the intent is quite different. The reason is that the above two (meanings of) contemplation express (the action or ability of contemplation to) "pierce through" (delusions and so forth) regarding the inundations of samsara, and express (the meaning of) "penetrating insight" in contrast to delusions and dark blindness. These are used generally in terms of wisdom severing (negative passions and thoughts), to clarify (the meaning of) contemplation in a relative sense.

Now, however, I am distinctly discussing the relative (meaning) in terms of the principle of truth. (In the ultimate sense,) ignorance is (indivisible from) Dharma-nature, and Dharma-nature is (indivisible from) ignorance. 157

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Ignorance is (ultimately) not something that is contemplated or not contemplated, but it is possible (in a relative sense) to say that ignorance involves "noncontemplation." Dharma-nature also is (ultimately) neither something that is contemplated nor not contemplated, but it is possible (in a relative sense) to say that Dharma-nature involves "contemplation." As the sutras say, Dharma-nature is neither illumined clarity [or "awakening"] nor darkness [or "ignorance"], but it is possible (in a relative sense) to say that (to know) Dharma-nature is illumined clarity. The supreme meaning of emptiness is (ultimately) neither wisdom nor delusion, but it is possible (in a relative sense) to say that the supreme meaning of emptiness is wisdom. This is the clarification of (the meaning of) contemplation in contrast to noncontemplation. In this way "cessation" and "contemplation" each require descriptive terms with three meanings.

2. Absolute Cessation-and-Contemplation

Second, the clarification of cessation-and-contemplation in the absolute sense involves deconstructing the previous three relative (meanings of) cessation-and-contemplation.

First, there is deconstructing horizontally; and second, there is deconstructing vertically. 1. Deconstructing Horizontally

[1.] Suppose cessation as "stilling" is so-named because of what it deconstructs [that is, mistaken passions and delusions]—the illumination of the objects (of experience) is its primary (function), and the removal of delusions is its ancillary (function). This is a description in terms of what you are liberated from; since the term is established according to its supportive (function), it falls into (the logical inconsistency of) "otherness" [or "arising from others"]. [2.] Suppose cessation as "stopping" is so named because of its ability to deconstruct (mistaken passions and delusions)—the illumination of the objects (of experience) is its primary (function), and the removal of delusions is its ancillary (function). This (cessation as "stopping") is described as "being able to illumine"; since the description is based on the arising of wisdom, it falls into (the logical inconsistency of) "selfness" [or "arising from itself"]. [3.] Suppose cessation is not due to the stilling of deluded conceptions, and cessation is not due to the abiding of (the realization of) the principle (of 158

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reality), but cessation is due to the causal conditions brought about through severing (passions and delusions) by wisdom; then its description is based on the fusion of factors, and falls into (the logical inconsistency of) "commonality" [or "arising from both itself and others"]. [4.] Suppose you speak of cessation even though there is nothing that is broken through nor anything that does the deconstructing. This falls into (the logical inconsistency of) "causelessness" [or "arising without a cause"]. Therefore, Nāgārjuna [in the Middle Treatise] said, "Things do not arise from themselves, nor do they arise from others, nor from both, nor without a cause. Therefore, nonarising is taught." But why rely on the four options (of the tetralemma) to describe "nonarising cessation-and-contemplation"? (On the one hand,) things that are described based on these four options arise from relative causes—they can be conceptualized and verbalized. Such bonds arise from delusions—they should be broken and destroyed. (On the other hand,) how can one speak of (truly) "stopping" the arising and perishing of the flowing current of samsara [when there is no substantial arising or perishing]? How can one speak of (truly) having penetrating insight regarding the arising of delusions and obstacles [to awakening, when there are no substantial arisings and perishings]? [Thus, one horizontally "deconstructs" the relative meanings of cessation and contemplation.]

2. Deconstructing Vertically

Again, (from the perspective of) deconstructing vertically, if something arises in terms of the four options (of the tetralemma), this is (the same as the ultimately incoherent position of) "the arising of that which arises," and is not cessation-and-contemplation (in the absolute sense). If you are able to attain cessation as the stilling of mistaken views and conceptions, and (cessation as) stopping so that you abide in (the realization of) the real truth, this is—in the relative terms of dependent arising [or, "the arising of that which arises,"]—cessation-and-contemplation (at the level of) "the nonarising of that which arises" [or, emptiness]. If you reenter conventional reality from the perspective of emptiness, and realize cessation as the stilling of the minute, dust-like delusions, and (cessation as) stopping so that you abide in (the realization of) the mundane (truth), this is—in the relative terms of emptiness [lit., "the nonarising of that 159

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which arises"]—cessation-and-contemplation (at the level of) "the arising of that which does not arise" [or conventionality].

If you realize cessation as the stilling of (fundamental) ignorance and as "stopping" the mind in the truth of the Middle, this is to discuss cessation-and-contemplation as noncessation, in the relative terms of the duality of samsara and nirvana.

These are all relative and can be conceptualized—such bonds of delusion can be broken and destroyed. However, this is not yet the (ultimately) correct cessation; how much less so is it (the higher goal of) "noncessation." It is clear that neither can it be called (ultimately true) contemplation, and even less so is it (the higher goal of) "noncontemplation." Why is this so? Because at this level you have not yet pierced completely through (the relative level), nor severed reliance on verbalization, nor sundered all (negative karmic consequences). [Thus, one vertically "deconstructs" the relative meanings of cessation and contemplation.]

3. Absolute Cessation-and-Contemplation

Now, absolute cessation-and-contemplation goes beyond all the relative horizontal and vertical aspects (as discussed above) to transcend all conceptualization; it involves transcending all passions, all karma, all recompense; (it involves) transcending all (verbal) teachings, all (concepts of) contemplation, and all (ideas and ideals of) awakening. This is called (true) cessation because (it is the realization that) everything is (ultimately) nonarising [that is, empty].

Cessation itself is unobtainable. Contemplation is to profoundly (realize) the objective realm of suchness; but the objective realm is already quiescent and pure. (Ultimately) there is no (substantial) "purity," so how can you obtain insight into it? Cessation and contemplation are both (substantially) nonexistent. What is obtained by expounding cessation-and-contemplation in relation to noncessation and contemplation, or expounding noncessation and contemplation in relation to cessation-and-contemplation, or expounding neither cessation nor noncessation in relation to both cessation and noncessation? Therefore, it should be known that both cessation and noncessation are unobtainable, and neither cessation nor noncessation is also unobtainable. The relative is already the absolute—it does not exist (substantially and 160

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separately). (The absolute) cannot be conceptualized through the four options (of the tetralemma). Therefore, it cannot be verbalized, nor is it (limited by) the objects of mental consciousness. It is already not (limited by) name and form, so the bonds of delusion do not arise; it is not (limited by) samsara, and it cannot be broken and destroyed. Transcendence is extinguished, and extinction is transcended—therefore it is called absolute cessation. The obstacles of perversion are severed—therefore it is called absolute contemplation. This is the cessation-and-contemplation that is beyond conditioned existence, the cessation-and-contemplation that is beyond samsara. Absolute cessation-and-contemplation is (ultimately) unexplainable. However, it is possible to expound it if you use the conditions of the four methods of instruction: (1) with the conditions of the worldly (method of instruction), you can expound (cessation-and-contemplation in terms of) revealing their various names; (2) with the conditions of the individual (method of instruction), you can expound (cessation-and-contemplation) in terms of the three virtuous qualities; (3) with the conditions of therapeutic (method of instruction), you can expound relative (cessation-and-contemplation); and (4) with the conditions of the supreme (method of instruction), you can expound absolute (cessation-and-contemplation). Thus is cessation-and-contemplation expounded. The words and terms used here (to describe cessation-and-contemplation) do not dwell internally nor externally, nor both, nor between, nor do they exist constantly in and of themselves. These words do not dwell (constantly), nor is it that they do not dwell at all (as nothing). These words do not endure in terms of the four options (of the tetralemma) either horizontally or vertically; therefore, it can be said that these words do not dwell (constantly). Again, they do not endure as nothing either horizontally or vertically, so it can also be said that they do not lack (temporary or conventional) dwelling. These words are unobtainable; therefore, this is called "absolute cessation-and-contemplation," and is also called "cessation-and-contemplation that is beyond conceptualization," "nonarising cessation-and-contemplation," and "cessation-and-contemplation of the one great matter." Therefore, it should be known that this great matter cannot be compared relatively to smaller minor matters—it is analogous to the fact that the (great) space (of the universe) is not called "great" in contrast to the small (space) of the sky. 161

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(Absolute) cessation-and-contemplation is also like this—it is not called "cessation-and-contemplation" (merely) due to (its function in eradicating) deluded distractions. It is called "absolute cessation-and-contemplation" because it is not relative, but autonomous and one with the Dharma realm (or universe).

People of this world use various words to explain the absolute meaning, but in the end the absolute cannot be obtained. Why is this so? People make various conjectures based on their base emotions and their hasty conceptualizations, making discriminative distinctions between awakening and non-awakening, mind and no-mind, base and noble [ordinary people and saints], so that the absolute is (understood only in terms of being) relative to the non-absolute, and the inconceivable relative to the conceivable; they see things only in terms of a cycle of relations, and have no place for the absolute. If you realize this meaning, get rid of (reliance on) words, and sever (distracting) mental activity, there is no need to make further discriminations regarding the sublime awakening that is in accordance with wisdom. You do not need to speak of awakening and non-awakening, noble and non-noble, mental and non-mental, conceptual and nonconceptual. All discriminations regarding various deluded conceptions and (even words or thoughts) connected with the principle (of reality) are merely relative terms. The eruption of true wisdom goes beyond all relative relations; (even) "the absolute" is transcended. It is like fire (that burns) wood (and both are exhausted); therefore, it is called "absolute cessation-and-contemplation." Therefore, it says in the Vimalakīrti Sutra, "Dharmas are without mutual relations, and not even one thought dwells (forever)." This is the meaning (of the above explanation of the absolute). If so, then the absolute is the realm of the Noble One and cannot be understood by beginners. However, if we approach this with (the analysis of) the Six Identities, the beginner will not be lost and the realm of the Noble One will not be out of reach. 4. Disclosing Differences in Terms for Cessation-and-Contemplation Third is the disclosing of different [terms for cessation-and-contemplation]. The "absolute" cessation-and-contemplation described above is also called "inconceivable" cessation-and-contemplation and is also called "great." The Great Nirvana Sutra says, "'Great' is also called 'inconceivable.'" 162

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Many other sutras and treatises also use the [technical] terms "complete, [lit., "far,"] separation [or freedom]," [or "to distance yourself" from passionate afflictions], or "nonabiding," "nonattachment," "unconditioned," "quiescent extinction," "nondiscrimination," meditative dhyāna concentration, and the rejection, removal, or abandonment [of passions and delusions]. In this way, these are all different terms for cessation. Cessation is transcendent, great, and inconceivable. (The attainment of) "complete separation," [nonabiding, nonattachment,] and so forth are all transcendent, great, and inconceivable.

Other places use the [technical] terms "knowledgeable insight," "awakened insight, "clear consciousness," "wisdom," "enlightened understanding," "penetrating insight," and so forth. In this way, these are all different terms for contemplation.

Contemplation is transcendent, great, and inconceivable. [The attainments of] "knowledgeable insight," [awakened insight, clear consciousness,] and so forth are all transcendent, great, and inconceivable. Why is this so? [The Great Treatise says,] "Prajñā-wisdom is one Dharma, which the Buddha expounds with many terms." Liberation is also like this—there are many words and terms [that can be used to describe it]. It is the same for [terms such as] "void," "nonexistence," "immobile," and "unobstructed."

It should be known that the three virtuous qualities are all a single Dharma, but various different terms are established in accordance with the type of sentient being [for whom the exposition is intended]. If you hear [the term] "absolute," you should be restrained and not be surprised or apprehensive. If you hear the disclosure of different [relative terms], you should be restrained and not be disturbed by doubt, lest you bring harmful slander upon yourself.

Also, cessation-and-contemplation mutually reveals itself [and its interpenetrating parts]. Cessation is also called contemplation and is also called noncessation. Contemplation is also called cessation and is also called noncontemplation. This is the same as explained above under the meaning of "the explanation of terms."

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5. Cessation-and-Contemplation in Terms of the Three Virtuous Qualities

Fourth is (cessation-and-contemplation) in terms of the three virtuous qualities (of prajñā-wisdom, liberation, and Dharma body). [Question:] Since various sutras use different terms, but all (expound) cessation-and-contemplation, these terms are immeasurable and have immeasurable meanings. Why limit the explanation of cessation-and-contemplation to these three meanings (of wisdom, liberation, and Dharma body)? [Answer:] The reason (I will explain cessation-and-contemplation) in terms of the three virtuous qualities is in order to give the following explanation. Dharmas are immeasurable—why (explain) only in terms of the three virtuous qualities? The Great Treatise says, "A bodhisattva, from the time of his first aspiration for awakening…always practices the path by contemplating nirvana." The Great Nirvana Sutra says, "The Buddha and all sentient beings are all safely settled within the secret treasury." "Secret" is the same as nirvana; "nirvana" is the same as the three virtuous qualities; the three virtuous qualities are the same as cessation-and-contemplation. Whether for yourself or others, or at the beginning or the end (of practice), all attain (awakening) through cultivation and realization (of these three qualities); therefore, they are used for this purpose (of explaining cessation-and-contemplation).

If both terms, ("cessation" and "contemplation or insight,") are (explained) together in terms of the three virtuous qualities—then cessation means severing and severing leads to liberation; contemplation (or insight) is wisdom, and wisdom leads to prajñā-wisdom. The equanimity of cessation-and-contemplation corresponds to abandoning the features (of passions and delusions); abandoning these features leads to (attaining) the Dharma body.

Also, cessation is śamatha (in Sanskrit) and contemplation is vipaśyanā (in Sanskrit). The "equanimity" (or "abandonment") of śamatha and vipaśyanā is upekṣā (in Sanskrit).

The intercorrespondence of the three virtuous qualities is as explained above.

Question: "Cessation" and "contemplation" are two dharmas. How can they correspond to the three virtuous qualities that are inconceivable? 164

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Answer: [It may appear not to fit, but] on the other hand, because cessation-and-contemplation is (also) inconceivable, it can correspond (to the three virtuous qualities).

Also, the Perfection of Wisdom in 25,000 Lines explains prajñā-wisdom by clarifying the eighteen kinds of emptiness, and explains dhyāna meditation with the one hundred and eight samadhic concentrations. Although both are explained, one first and the other later, how could it be said that dhyāna meditation has nothing to do with prajñā and prajñā has nothing to do with dhyāna meditation? These matters, especially, are not two, yet two; two yet not two. "Not two" refers to Dharma body, and "two" refers to (the two aspects of) concentration (as liberation) and [prajñā-]wisdom. In this way, these three dharmas have never been mutually separate. Therefore, the Great Nirvana Sutra says, "There are five types of names for buddha-nature, at times called śūraṅgama ("heroic progress") and at times called prajñā-wisdom" As for noncessation and noncontemplation, at times it is called "cessation" and at times it is called "contemplation." This is inconceivable cessation-and-contemplation, which corresponds to the inconceivable three virtuous qualities.

Again, for each of "cessation" and "contemplation" to correspond individually to the three virtuous qualities means that cessation exists within contemplation and contemplation exists within cessation. For example, cessation as "stilling" is good cessation, is included in the category of samadhic "concentration," and penetrates or corresponds to liberation. Cessation as "stopping" is good practice, is included in the category of "contemplation," and corresponds to prajñā-wisdom. Cessation as non-cessation is included in the category of the "principle" (of reality) and corresponds to Dharma body. The meaning should be perceived in this way. Contemplation as "piercing through" is good cessation, included in the category of concentration, and corresponds to liberation. Contemplation as "penetrating insight" is good practice, is included in the category of contemplation, and corresponds to prajñā-wisdom. Contemplation as noncontemplation is included in the principle (of reality) and corresponds to Dharma body. The intent should be perceived in this way.

Also, for "cessation" and "contemplation" to correspond together to the three virtuous qualities is as follows. Cessation as "stilling" and 165

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contemplation as "piercing through" both get their names from that from which one is attempting to be separate and free [that is, from the passions and delusions that obstruct awakening], and thus they correspond to liberation. Cessation as "stopping" and contemplation as "penetrating insight" both get their names from the wisdom that you are attempting to come into contact with, [that is, the wisdom of awakening,] and thus they correspond to prajñā-wisdom. Cessation as noncessation and contemplation as noncontemplation both get their names from Dharma-nature, and thus they correspond to Dharma body.

Again, the three virtuous qualities corresponding to cessation-and-contemplation refer, in turn, to how the three virtuous qualities (together as a whole) correspond to each of the two terms ("cessation" and "contemplation"), and also how each of the three virtuous qualities (individually) corresponds to each of these two terms.

For the three virtuous qualities to correspond together means: liberation corresponds to "cessation," prajñā-wisdom corresponds to "contemplation," and Dharma body corresponds to "noncessation and noncontemplation." The correspondence of the three virtuous qualities individually is as follows: Liberation is a complete and inclusive liberation, and includes three types:

1. "Liberation as pure yet (using) means" corresponds to cessation as "stilling."

2. "Liberation as complete and perfect purity" corresponds to cessation as "stopping."

3. "Liberation as the nature of purity itself" corresponds to cessation as noncessation.

Prajñā-wisdom is a complete and inclusive prajñā-wisdom, and includes three types:

1. Prajñā-wisdom as the wisdom of the path corresponds to contemplation as "piercing through." 2. Prajñā-wisdom as the various wisdoms of the path [or, "all-wisdom"] corresponds to contemplation as "penetrating insight." 3. Prajñā-wisdom as universal wisdom corresponds to contemplation and noncontemplation.

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1. The physical body corresponds to a single cessation and a single contemplation.

2. The body of teachings corresponds to a single cessation and a single contemplation.

3. The body of the true aspect (of reality) corresponds to a single cessation and a single contemplation.

The meaning should be perceived in this way.

If you have faith in the three virtuous qualities as transcendent, great, and inconceivable, then gradually these correspondences will become clear. You should have faith in the transcendence, greatness, and inconceivability of cessation-and-contemplation. If you have faith in nirvana as completely including the three virtuous qualities, this is called "the secret treasury." Again, if you have faith in the three kinds of cessation as completely inclusive (of these three virtuous qualities), this is called "great quiescent concentration" and "the secret treasury." Again, if you have faith in the three kinds of contemplation as completely inclusive (of these three virtuous qualities), this is called "great wisdom" and "the secret treasury." Again, if you have faith in noncessation and noncontemplation as completely inclusive of the three dharmas (of the three virtuous qualities), this is called "the secret treasury." If you have faith in the three virtuous qualities as being neither horizontal nor vertical, neither lined up together nor autonomous, like the three dots (of the Siddham letter "i") or the three eyes (of Maheśvara) [to form this pattern: ∴], then you have faith in the three types of cessation and the three types of contemplation as neither horizontal nor vertical, neither lined up together nor autonomous.

However, many sutras incline to certain conditions, giving only one side of one dharma (of the three virtuous qualities), thus indicating only part of its meaning. For example, the Sutra on the Samādhi of Heroic Progress onesidedly presents only (the practice of) cessation, saying that cessation includes everything and that this is sufficient, and calls this "the secret treasury." The Great Treatise and the Lotus Sutra one-sidedly present only contemplation/insight, saying that contemplation/insight includes everything and that this is sufficient. The Great Nirvana Sutra presents the three dharmas as full and complete but does not speak of the diversity of dharmas, and yet calls this "the secret treasury."

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It is the same for "cessation" and "contemplation." At times they are treated openly [or, "individually"], and at times together [or, "jointly"]. Though treated individually that does not mean they are (ultimately) plural [lit., "many"], and though treated as joined together that does not mean they are (ultimately and simply) one [lit., "few"]. Each one is the Dharma realm and includes all Dharma teachings, and all are called "the secret treasury." This is so even when only one side is presented; how much more so when there is a complete and perfect presentation.

Thus, the intercorrespondence of cessation-and-contemplation and the three virtuous qualities is as explained above. The correspondence of other terms such as "complete separation," "knowledgeable insight," and so forth is likewise. The correspondence among threefold categories, such as the three kinds of awakening, threefold buddha-nature, the Three Treasures, and all kinds of threefold dharmas, is also likewise.

Question: What is the meaning of the terms "vertical" and "horizontal"? What is the meaning of the terms "nonvertical" and "nonhorizontal"? Answer: [First I will clarify mistaken teachings regarding "vertical" and "horizontal" interpretations.] Many Hinayana masters teach that even after one has fully perfected prajñā-wisdom, liberation is not complete because you still have the fruits of bondage (of residual karmic afflictions), and that as long as you (are alive in this body and) physically consume rough (material) food, you are still bound by this transient world. Thus, (for these people), one [of the three qualities, namely, prajñā-wisdom] is superior, but a second [namely, liberation,] is inferior; just as if (three strokes are) lined up in parallel, (or "horizontally,") you get the Chinese character for "river," 川, and if (the strokes are) "running" you get the character for "fire," 火. Also, it could be said that (in the process of becoming a buddha) first you get a physical body with the (primary and secondary) gracious features, then attain the universal wisdom of prajñā-wisdom, and finally you complete liberation through wisdom and extinction of the body (and all passionate afflictions). These (examples illustrate the vertical) meaning of superior and inferior, before and after, like three vertical strokes give the Chinese character for "water," 水. If you enter the concentration of extinction (of all passionate thoughts and afflictions), you still possess a (physical) body but do not have wisdom. An 168

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arhat who dwells in the realm of formlessness has wisdom but no (physical) body. If you enter the state (of nirvana) where nothing remains [or, "nirvana without remainder"], then you have only a solitary and individual liberation. (In this case) the three qualities are unrelated to each other; if they are lined up together, they are "horizontal" (to each other); if mixed together they are "vertical" (to each other); and if considered separately they are "different." [These are mistaken Hinayana views.]

Some Mahayana masters teach that Dharma body is the correct essence (of reality), and that whether there is a buddha or there is no buddha (in this world), this fundamental (Dharma reality) exists in itself, and did not appear now (along with its discovery and revelation by the historical Buddha). (The idea that) prajñā-wisdom is the complete cause (for attaining buddhahood), and liberation involves the lack of accumulation (of residual karma or passionate proclivities), and that these two will come to fruition in the future after many lives in various realms and involve distinguishing between the pure and the defiled; this is (an example of) the meaning taken merely "vertically."

Also, it is said that the three virtuous qualities have no (distinctions such as) before and after but are of one essence and are mutually inclusive, and that meaning derived from their essence provides three different aspects. It can be considered that this essence is the "horizontal" (sense), and their (different provisional) meanings is the "vertical" (sense). Also, it is said that the essence and (provisional) meanings are not really distinct, and the only difference between them is that one is hidden and the other is manifest. For them not to be different is to not yet having escaped being "horizontal"; for the differences to be hidden and manifest is to not yet having escaped being "vertical."

These are explanations that do not fit (the ultimate teaching) of the sutras. Now I will clarify (the correct understanding of) the three virtuous qualities. They are all inconceivable—how can you hastily conclude that they are "vertical"? They are all inconceivable—how can you hastily conclude that they are "horizontal"? They are all inconceivable—how can you hastily conclude that they are "one"? They are all inconceivable—how can you hastily conclude that they are "different"? This is an explanation in terms of principle as a treasury (that is all-inclusive).

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The Dharma body is constant; prajñā-wisdom is complete and perfect; severance (or "liberation") is inclusive. All of these are the Buddha Dharma, and there are no (distinctions of) superiority and inferiority—therefore they are not "vertical." The three virtuous qualities are mutually related and part of the one Dharma realm; how can there be any phenomena that are outside the Dharma realm?—therefore they are not "horizontal." (A buddha) can instigate various manifestations; therefore, this cannot be described (simply) as "one." All things return to the (one) supreme meaning; therefore, they are not (ultimately) different. This is an explanation in terms of practice that becomes the cause (for attaining buddhahood).

They are one yet three, therefore they are not "horizontal." They are three yet one, therefore they are not "vertical." They are not three yet three, therefore they are not one. They are not one yet one, therefore they are not different. This is an explanation based on the use of words. This is the (symbolic) meaning of the (Sanskrit) letter "i." Question: What is the relationship between the three virtuous qualities (of prajñā-wisdom, liberation, and the Dharma body) and the four qualities (of constancy, bliss, selfhood, and purity)?

Answer: A common proposition is that the three virtuous qualities are each endowed with (the qualities of) constancy, bliss, selfhood, and purity. The Great Nirvana Sutra says, "The Dharma is the teacher of all buddhas.… Because the Dharma is constant, therefore all buddhas are also constant." The Dharma is the Dharma body, a buddha is (endowed with) prajñā-wisdom and liberation. Therefore, this is a common [or Shared Teaching] proposition. The Great Nirvana Sutra also says:

By extinguishing (conventional) forms, you attain constant form. It is the same for the other aggregates of volitional feelings, perceptions, impulses, and consciousness.

In other words, all Dharma bodies are constant, blissful, selfhood, and pure, and the same is true for the other two virtuous qualities. Suppose we take an example. If form is "converted" and you attain the Dharma body, the Dharma body is constant and blissful [and so the converted form is constant and blissful]. If consciousness or perceptions are converted 170

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and you attain prajñā-wisdom, prajñā-wisdom is pure [so consciousness and perceptions become pure]. If feelings and impulses are converted and you attain liberation, liberation is (true) selfhood [so feelings and impulses are also true selfhood].

Also, by relying on the various practices of mindfulness you can convert consciousness and attain constancy, convert feelings and attain bliss, convert perceptions and impulses and attain (true) selfhood, and convert form and attain purity.

Each of these Shared and Distinct (interpretations) can be understood in two ways: from the Perfect standpoint, these (attainments) would be immediate; from the Distinct standpoint, these would be gradual. Question: The three obstacles (of noncognizance or ordinary ignorance, attachments, and fundamental ignorance) and the threefold path (of cyclic samsara, that is, passionate afflictions, karmic action, and suffering,) all obstruct (the attainment of) the three virtuous qualities. If the three obstacles can be penetrated and opened, then you can reach the ultimate goal. (Is it not the case that) the threefold path (of cyclic samsara) and the four perverted views (that things of this world involve constancy, bliss, selfhood, and purity) should be penetrated and opened, and then you can reach the ultimate goal?

Answer: This is one example. That is to say, there are three kinds of karmic activity: defiled action (with outflows of passion), undefiled action (with no outflows of passion), and neither defiled nor undefiled action. (Activity in the midst of passionate) delusions has three kinds of retribution: ordinary death and rebirth in samsara, the provisional rebirth (of a bodhisattva to help other beings), and the true recompense (of a buddha enjoying the fruit of awakening). Retribution or recompense depends on three kinds of passionate afflictions: to be attached to (phenomenal, conventional) features, to the minute dust-like passions, and to (fundamental) ignorance. Again, each of the three aspects of the threefold path (of passionate afflictions, karmic action, and suffering) can be (penetrated and) opened through the three types of retribution, and each of the four perverted views can be (penetrated and) opened through the three kinds of passionate afflictions. 171

Chapter III

Features of the Essence

The third chapter consists of explaining the features of the essence of cessation-and-contemplation.

We already know, as explained above (in Chapter I), that the great intent (and meaning of cessation-and-contemplation) is lucid and penetrating, and, as shown above (in Chapter II), that the terms (used to describe cessation-and-contemplation) are expansive and far-reaching. It should be known further that the essential principle (of cessation-and-contemplation) is deep and profound. Roughly, I will elucidate the essence by relying on four meanings:

1. The features of the teachings.

2. Wisdom eyes.

3. The realm of objects.

4. Attainment and deficiency.

The principle (of truth) is manifested through teachings. There are many teachings—therefore they must be elucidated through their (individual, differing) features. There are many different ways (of practice) to realize the principle (of truth or reality)—therefore it must be elucidated by the use of the wisdom eyes. There is both tentative and real truth—therefore it must be elucidated through the realm of objects. People have disparate capacities (for understanding)—therefore this must be elucidated through (clarifying differences in) attainment and deficiencies.

In my commentary on the Lotus Sutra, I use "the four (categories of) oneness" [of reality, of teachings, of practice, and of persons] to clarify the real (truth), and now I will use these four categories [of teachings, wisdom from ways of practice, reality elucidated through objects, and types of people with varying capacities,] to elucidate the essence (of cessation-and-contemplation) in much the same way.

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1. The Features of the Teachings

Elucidating (the essence of cessation-and-contemplation) by means of the features of the teachings is as follows.

The names and teachings concerning cessation-and-contemplation are shared by both ordinary people and noble ones. You should not seek an essence separate from these shared names; therefore, you should use the (conventional) features to examine (the essence).

One feature of cessation is for an ordinary person to attain the good (passive) quality of cessation by constraining (passions and delusions). A feature of contemplation is for one to attain the good (active) practice of arousing (wisdom and insight).

Again, the four stages of dhyāna meditation [in the realm of form, transcending the realm of desires to the highest concentration and equanimity free from pain and pleasure] and the four boundless demeanors [of kindness, compassion, joy, and abandonment or equanimity] are features of cessation. The six (contemplative) practices [that the world is crude, full of suffering, and a hindrance to awakening, and that the realm of the Buddha is quiescent, sublime, and free] are features of contemplation.

All of these (practices and attainments, however,) still do not involve escape from samsara, and therefore have the mark of defilement. The Great Treatise says:

There is no place where sandalwood can be produced except for Mount Malaya [in southern India].… There is no true wisdom except for the wisdom of those of the three vehicles.

Therefore, I will not discuss these (kinds of practices and attainments) now. For those of the two vehicles to practice many states of dhyāna meditation, such as the nine considerations [of a decaying corpse, from bloating to cremation], the ten considerations [from that of impermanence and suffering to the exhausting of karmic bonds], the eight renunciations [or liberations, from removing desires to complete cessation], and the nine progressive (stages of) samadhic concentration [from the four stages of dhyāna meditation and the four formless states to the extinction of all conceptualizations] are called features of cessation. Wisdom attained from (realizing insight 174

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into) the Four Noble Truths as "conditioned" [in contrast to insight into the Four Noble Truths as "unconditioned" or "spontaneous"] is a feature of contemplation. These kinds of cessation-and-contemplation can lead to transcending the samsaric cycle of life and death, but this is a clumsy deliverance that involves realizing emptiness through the (analytical deconstruction or) extinction of forms. This kind of emptiness can be called "cessation," or it can be called "neither cessation or not cessation," but it cannot be called contemplation or insight. Why? It is a kind of wisdom that involves (a Hinayana-type nirvana of) extinction (of consciousness) and reducing the body to ashes, so it cannot be called (true and ultimate) contemplation and insight. It is only (an analytical way of) "breaking down" (concepts and delusions) and is characterized by (attaining a state of) nondefilement. This is not what will be discussed now (in the Mohezhiguan). 1. Threefold Cessation

There are three types of cessation that are a skillful deliverance: 1. Cessation as the experience of realizing the essence of the true [that is, emptiness].

2. Cessation as (the realization of conventional) means that arise through conditions.

3. Cessation as putting an end to both extremes of discriminatory conceptualizations.

1. Cessation as Realizing the Essence of True (Emptiness) All dharmas (or phenomena) arise through conditions. (Things that arise through) causes and conditions are empty and without self-being. Śrāmaṇas [monks and nuns] are so-called because they still their thoughts and minds and penetrate to the basic foundations (of their being). They come to know that (things that arise through) causes and conditions are a fusion of conventionally existent phenomena, that they are like magical illusions or transformations, whose nature is empty; therefore, this is called the essence (of reality as empty). Distracting thoughts and deluded conceptualizations are stilled upon realizing emptiness. Therefore, emptiness is the true (nature or essence of reality), and therefore this (realization) is called "cessation as realizing [or "embodying"] the essence of true (emptiness)." 175

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2. Cessation as the Realization of Conventional Means that Arise through Conditions

If those of the three vehicles can, in the same way, realize the truth by cultivating the path that is beyond description and by severing their passionate afflictions, then there is no difference in the truth [realized by śrāvakas, pratyekabuddhas, and bodhisattvas], and it is merely a matter of whether you have exhausted or not exhausted your passionate afflictions and their habitual proclivities. However, those of the two vehicles (śrāvakas and pratyekabuddhas) realize (only a negative emptiness as) the essence of true (emptiness), so they do not consider as necessary the (realization of) "cessation as (conventional) means" [that is, insight into reality as conventional]. Bodhisattvas (on the other hand), realize conventionality and should properly put this into practice [through altruistic activity in this mundane world]. They know both emptiness and nonemptiness, and that this is (skillful, conventional) "means." You discriminate and choose medicine in accordance with the disease; therefore, this is called "in accordance with conditions." The mind is at peace regarding the mundane truth; therefore, this is called "cessation." A sutra passage [quoted in the Great Treatise], "whether in motion or at rest, the mind is always one (and unchanging)," also elucidates this meaning. 3. Cessation as Putting an End to Both Extremes of Discriminatory Conceptualizations (To think that) samsara flows and moves, and that nirvana is a (constant and inactive) maintenance of an awakened state is a one-sided view of practice and activity and does not correspond to the Middle Path. Now, if you know that the mundane is not (ultimately) mundane, then the extreme (view) of the mundane is put to rest. If you realize the non-mundane (nature of conventional existence), then the extreme (view) of emptiness is put to rest. This is called "cessation as putting an end to both extremes of discriminatory conceptualizations."

These three names for cessation are not to be seen in any sutras or treatises, but they have been given names according to their meaning with reference to threefold contemplation. The Great Treatise says that a bodhisattva relies on the teachings of the sutras in order to make names and that this is called "giving the Dharma." It is therefore not a fault to make (such new) 176

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names, if you are able to obtain such terms by scrutinizing the sutras and securing the meaning accordingly.

4. Detailed Analysis of Threefold Cessation

As for a detailed analysis of these three cessations, the names are quite similar to those in the previous section on "The Explanation of Terms," but their features are different. They are the same in that "cessation as stilling" is similar to "cessation as (the realization of) the essence of true (emptiness)," "cessation as stopping" is similar to "cessation as (the realization of conventional) means," and "cessation in contrast to noncessation" is similar to "cessation as putting an end to both extremes of discriminatory conceptualizations." That their features are distinct can be expressed in terms of the features of the threefold truth. The previous three give rise (eventually) to the next three [which are really "one"] and the latter one, (unity of three,) includes the previous three. What does this mean?

[1. The meaning in terms of emptiness:] When you realize cessation as the essence of true (emptiness), you penetrate (to the realization that all) conditionally arisen and conventionally named things are empty and without self-being, and this stills the flow and movement of evil (passions and delusions)—this is called the meaning of "cessation as stilling." When you stop (the constant flow of thoughts and conceptualizations of) mental activity and realize the principle (of reality as empty), you have truly penetrated (the essence of) conditioned arising—this is called the meaning of "cessation as stopping."

When (you realize) that this principle is (indivisible from) the real and that the real is (indivisible from) the basic foundation (of reality), and that the basic foundation (of reality) is (fully described as) "neither cessation nor noncessation"—this is called "cessation as noncessation." These three meanings together form the features of "cessation as (the realization of) the essence of true (emptiness)."

[2. In terms of conventionality:] When you (realize) cessation as (conventional) means, you can freely illumine conventional reality and still your scattered and disordered (thoughts, conceptualizations, passions, and) ignorance. This is the meaning of cessation as stilling. When you stop your thoughts on conventional reality, it is as when Vimalakīrti entered samadhic concentration and was able to perceive the 177

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fundamental natures of the monks (who were visiting him) and was able to discriminate their diseases and the medicine (required by each individual). This is the meaning of "cessation as stopping."

When (you realize that) conventional reality is immobile, this is "cessation as noncessation." In this way these three meanings together form the features of "cessation as (the realization of conventional) means that arise through conditions." [3. In terms of the Middle:] When you put an end to both extremes, you still the features of both samsara and nirvana. This is the meaning of "cessation as stilling." When you realize the principle of prajñā-wisdom, this is called "abiding." For the mind to conform to the Middle Path is the meaning of "cessation as stopping."

When you realize that this principle of the true aspect (of reality) is (fully described as) neither "cessation" nor "noncessation," this is the meaning of "cessation as noncessation."

In this way these three meanings together form the features of "cessation as an end to both extremes."

Thus, we can see that these differ considerably from the previous (three kinds of cessation). Again, I will not use these now (here in the Mohezhiguan).

2. Threefold Gradual and Successive Contemplation

Next, I will clarify the features of contemplation. There are three categories of (gradual and successive) contemplation: 1. Entering emptiness from conventional existence, called "the contemplation of the two (mundane and real) truths." 2. Entering conventional existence from emptiness, called "the contemplation of equality (or equanimity)." 3. These two contemplations are the path of skillful means for attaining entry to the Middle Path, wherein both of the two truths are illumined. The thoughts of the mind are extinguished and put to rest, and one spontaneously enters the sea of all-wisdom. This is called the contemplation of the truth of supreme meaning and the Middle Path.

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1. Contemplation of the Two Truths

That called (the contemplation of) the two (mundane and real) truths is as follows:

In order to enter (insight into) emptiness, you must contemplate conventional existence; emptiness is realized through this encounter. The subject and object [the realizer and the realized] are discussed together; therefore, this is called "the contemplation of the two truths." Again, when you encounter (and realize) emptiness, you not only perceive emptiness but also come to know conventional existence. This (realization) is like when the clouds are scattered and vanquished, (the sky) above is made manifest and (the earth) below is clear.

When conventional existence is elucidated through attaining (insight into) the real (emptiness of reality), this is the contemplation of the two truths. Now, since the real (truth) is encountered through (insight into the mundane truth of) conventional existence, how could it be said that this is not contemplation of the two truths? Again, the mundane is that which is to be destroyed; the real is that which is used (to overcome the mundane passions and delusions, as in the real truth). In terms of that which is to be destroyed, this is called the contemplation of the mundane truth. In terms of that which is used (to overcome the mundane passions and delusions), this is called the contemplation of the real truth. When both the destroyed and the destroyer are discussed together, this is called the contemplation of the two truths.

Again, we can distinguish three types:

1. The contemplation of the two truths in terms of teachings in accordance with conditions (of the feelings of sentient beings).

2. The contemplation of the two truths in terms of practice, in accordance with both conditions (of the feelings of sentient beings) and the wisdom (of the Buddha).

3. The contemplation of the two truths in terms of awakening, in accordance with the wisdom (of the Buddha). Even though you have not yet fully realized the real (in terms of full awakening) as a result of the first contemplation (of the two truths), you can still speak of the contemplation of the two truths in terms of teachings and practices.

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Question: If the first contemplation involves the aspects of both the destroyed and the destroyer [and thus involves both of the two truths], and the second contemplation (of equality) also involves both the destroyed and the destroyer, should not (the second) also be called (the contemplation of) the two truths?

Answer: The first (category) already uses the names "two truths," and although the latter does involve the aspects of both the destroyed and the destroyer, it is an even more superior (contemplation) and so it is called by the name "equality" [or "equanimity"].

Question: The third contemplation (of the Middle Path) also involves the destroyed and the destroyer. Why does it not have an even more suitably superior name?

Answer: The first two contemplations are entangled (with defilements), thus including both the destroyed and the destroyer. The third contemplation does not involve entanglement (with the destroyed passions and delusions) but gets its name only from that which is used [to destroy the passions and functions, that is, the ultimate truth]; there is not much sense in following the same pattern (to name the third contemplation).

Question: The first two contemplations both involve contemplating the two truths; should they also (be understood to) involve realizing the two truths?

Answer: The first involves the contemplation of conventional existence to destroy diseased (passions and delusions). (The second involves) contemplating the real (truth) to use the real [to destroy passions and delusions]. Therefore, both are called contemplation, but since one involves using (the real) and one does not use (the real), therefore it is not proper to say that both involve realizing (the two truths).

Question: The real (truth) and the Middle are both called "truth." What about both the worldly and transworldly mundane (passions and delusions)? The mundane is not the principle (of reality); how can it be called "truth" [as in "the mundane truth"]?

Answer: The Sutra on the Bodhisattva Stages clarifies two types of Dharma-nature. The first is the phenomenal Dharma-nature that has the nature of discriminatory distinctions, and the second is true Dharmanature that has the nature of true reality. It is the same with the different 180

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names for the two truths. That is, both [the phenomenal and the ultimately real] can be called Dharma-nature. Why, then, cannot both (the mundane and the real) be called "truth"?

Question: If so, can both be called "nirvana"?

Answer: Sutras speak of "a poor person obtaining treasure" [in the Great Nirvana Sutra], and "a monkey drinking spirits" [and dancing like a human being in the Sutra on Previously Unheard-of Causes and Conditions]. Also, [the Great Nirvana Sutra] identifies the samādhi of nonconceptualization with "worldly nirvana" [though not with "great nirvana"]. In this sense (you can speak of a "worldly" nirvana).

Question: If so, [if both the mundane and real truths can be called "nirvana"] then are both undefiled (by passions)? Answer: The Great Treatise says, "There are right views that are worldly and right views that are transworldly."

Question: If so [if both the mundane and real truths are nondefiled] are both nonarising?

Answer: The Great Nirvana Sutra says, "Things with different features mutually do not exist [in each other, as there is no horse within a cow]." Question: Does entering emptiness from conventional existence require the destruction of conventional existence in order to enter emptiness? Answer: Generally, you can use the tetralemma: entering without destroying, entering with destroying, destroying without entering, and neither destroying nor entering. This can be expanded to thirty-six possibilities, as explained later [at the end of Part 2 on "Contemplating the Objects of Passionate Afflictions" in Chapter VII].

2. Contemplation of Equality

Entering conventional existence from emptiness, called "the contemplation that involves equality [or equanimity]": if you enter and realize emptiness, (you realize that) emptiness (itself also) has no (substantial) Being, you should (re)enter conventional existence (with this insight). You should know that this contemplation is done for the sake of saving sentient beings and know that the real is not (substantial) reality, but a (skillful) means that appears conventionally. Therefore, it is called "(entering) from emptiness." One (who attains this contemplation) differentiates the (proper) medicine 181

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according to the disease without making mistaken discriminations. Therefore, (this contemplation) is called "entering conventional existence." "(The contemplation of) equality" gets its name "equality" in reference to the previous [contemplation, which involves dualistically contrasting the mundane and the real]. The previous contemplation involved the destruction of conventional diseases, not the utilization of conventional realities; that is, it involved the utilization only of "real" dharmas. Since it involves the destruction of one [that is, conventional realities,] and not destroying the other [that is, "real" dharmas], it cannot be said to involve a level of "equality" (between the mundane and the real). This (second) contemplation involves destroying the disease of (a mistaken understanding or grasping of) emptiness, and in turn utilizes conventional dharmas. "Destroying" and "utilizing" are at the same level; these are used alternately at different times. Therefore, (this contemplation) is called that of "equality." Now I should use an analogy (to explain this). Suppose there is a blind person whose eyes are opened for the first time and can see (both) empty space and visible forms. Although (at this stage) one can see visible forms, one is (at first) not able to distinguish among various grasses and trees with their roots, stalks, branches, and leaves, or among various kinds of medicine and poison. At the stage of attaining the wisdom that realizes emptiness from conventional existence, one perceives the two (mundane and real) truths but is not able to utilize conventional reality. If that (blind) person whose eyes are opened is able later to see both space and forms [after gaining control of, or gradually becoming used to, the newly gained sight], he can come to know various distinctions and have penetrating understanding concerning causes and conditions. Then he can know all and use all the assorted types of medicine and food to benefit others. This is analogous to (a person who) enters emptiness from conventional existence. This person (has come to know) both the real and mundane (truths) and can correctly utilize conventional dharmas to save sentient beings. Therefore, this is called "entering conventional existence," and is also called (the contemplation that involves) equality. The meaning is as explained above.

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conventional existence, that is, the emptiness of the samsaric cycle of life and death. The next contemplation involves (attaining insight concerning) the emptiness of emptiness, that is, the emptiness of nirvana. Thus, both extremes are negated. This is called the contemplation of two aspects of emptiness as a way of (skillful) means in order to attain an encounter with the Middle Path. Therefore, it is said that the thoughts of the mind are quiescent and extinguished, and flow into the sea of all-wisdom. Again, the first contemplation utilizes emptiness, and the latter contemplation utilizes conventionality. This is a means for recognizing the reality of both, but when you enter the Middle Path, both of the two truths are illumined [simultaneously and indivisibly and synonymously]. Therefore, a sutra, [the Sutra of Final Bequeathed Teachings,] says: If you mentally dwell in (quiet and stable) samadhic concentration, you are able to know the (flowing and changing) features of the arising and perishing of phenomena in this world.

This is the meaning of the first two ways of contemplation being two types of skillful means.

Question: The Great Nirvana Sutra says that both those who are overly concerned with samadhic concentration [practice] and those who are overly concerned with erudition [in doctrine, teaching, and wisdom] cannot perceive buddha-nature. What does this mean?

Answer: In the case of the three types of contemplation that involve gradual and successive stages, those of the two vehicles and the bodhisattvas of the Shared (Teaching) follow the first type of contemplation (of entering emptiness from conventional existence). These people correspond to those who are overly concerned with samadhic concentration and too little with wisdom, and thus do not perceive buddha-nature. The bodhisattvas of the Distinct (Teaching) follow the second type of contemplation (of entering conventional existence from emptiness). These people correspond to those who are overly concerned with wisdom and too little with samadhic concentration, and thus do not perceive buddha-nature. These (first) two contemplations are means to attaining entrance into the third contemplation (of the Middle Path), whereby you can perceive buddha-nature. 183

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Question: [The Great Nirvana Sutra] says that bodhisattvas on the ten stages of abodes have the eye of wisdom, and therefore perceive (buddhanature) though not fully and completely; and yet it is not the case that they do not perceive (buddha-nature) at all. Those who have (accomplished) the first contemplation have reached the level of the eye of wisdom (and perceive emptiness), and those who have (accomplished) the second contemplation have reached the level of the Dharma eye [and perceives phenomena correctly to help beings in the mundane world]. How can it be that those (bodhisattvas) who are said to have both eyesights (of wisdom and the Dharma eye) cannot perceive (buddha-nature) completely?

Answer: This sight (gained from) gradual and successive (contemplation) is a one-sided samadhic concentration and one-sided wisdom—something that is criticized by the Buddha. It cannot be called (true, ultimate) insight. The insight that is here called "the eye of wisdom" is the same term (as that used above for the bodhisattvas), but actually belongs to those (bodhisattvas) on the ten bhūmi stages of the Perfect Teaching. As the (results of) three contemplations are made manifest, you realize the principle of the threefold truth. This is called "abiding" (in quiescent bliss), and this abiding is called "the eye of wisdom."

Therefore, the Lotus Sutra says, "Seek to attain, like the Buddha, the eye of wisdom that is supreme and pure." In this way, the "eye of wisdom" (of lower-level bodhisattvas) sees partially and not completely. Therefore, this (eyesight) is said to be like trying to see forms and colors in (the darkness of) the night, or (the difference in what can be seen) between domestic geese (on the ground) and wild geese flying in the sky [as explained in the Great Nirvana Sutra]. It is not possible for those of the two vehicles with the eye of wisdom to attain this level.

Therefore, in the Lotus Sutra there is the analogy of the person who digs on a high plain but sees only dry land, but as he continues his efforts he eventually sees moist earth, then gradually reaches mud, and finally attains access to water. The dry land is like the first contemplation, the moist earth is like the second contemplation, the mud is like the third contemplation, and the water is like the perfect and sudden contemplation. Also, to compare this to the (Fourfold) Teachings: The Tripiṭaka Teachings are like dry land because they do not delineate the Middle Path; the Shared Teachings are 184

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like the moist earth; the Distinct Teachings are like the mud; and the Perfect Teaching is like the water because it does delineate the Middle Path. That which is not delineated by the two teachings (of Tripiṭaka and Shared) and that which is not attained by the two practices (of the first two contemplations)—this is the "eye of wisdom" of one-sided emptiness. How can this (eyesight) perceive (buddha-)nature? If it involves perceiving (buddha-)nature, then it is not of this type.

These three types of (gradual and successive) contemplation and the earlier three (relative) types of contemplation go by the same names, but their meaning and features are different. They are the same in that the earlier (relative meaning of) contemplation as "piercing through" all nihilistic delusions is similar to (the contemplation of) entering emptiness through conventional existence. The earlier contemplation as "penetrating insight" allowed for becoming reconciled with the principle (of truth) by penetrating the principle (of truth), and for becoming reconciled with phenomena by penetrating phenomena; this is similar to the contemplation of equality by entering conventional existence (from emptiness). The earlier contemplation that is (in contrast to) noncontemplation is similar to (the contemplation of) the Middle Path. They are different in that the earlier (types of relative contemplation) involved only the features of one (aspect of) truth; these involve the features of the threefold truth.

Again, the earlier three contemplations lead to the realization of the later three, and the later three encompass the previous three. What does this mean? 1. To enter emptiness from conventional existence is to pulverize the rock wall of the four types of passionate defilements. This can be said to be the meaning of "piercing through." As for the "emptiness" that is realized, emptiness is the principle (of reality and truth), and wisdom is able to manifest this principle (of truth); this is the meaning of "penetrating insight." This principle of emptiness is the meaning of contemplation as noncontemplation. In this way the three (earlier relative) meanings are all realized in the contemplation of entering emptiness.

2. Entering conventionality from emptiness also encompasses the three (relative) meanings. What are these? By knowing the conventionally named phenomena, you destroy the obstacle of ignorance; this is the meaning of "piercing through." By illuminating the principle of conventional names, 185

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you discriminate without error; this is the meaning of "penetrating insight." The principle of conventionality is constantly thus. This is the meaning of contemplation as noncontemplation. These three meanings are all realized through the contemplation of conventionality.

3. The contemplation of the Middle Path also encompasses three meanings. There are two extremes to emptiness; this is the meaning of "piercing through." Correctly entering the Middle Path is the meaning of "penetrating insight." The Middle Path as Dharma-nature is the meaning of contemplation as noncontemplation. In this way these three meanings are all realized in the contemplation of the Middle Path.

Here I have clarified the features of three cessations and the three contemplations by relying on the Mahayana. Through these meanings and in accordance with their features, it is clear these (three types of gradual and successive contemplations) are each distinct. If you discuss these three contemplations, (you must say that) there are (distinctions as to) tentative and real, or shallow and profound. If you discuss the three wisdoms, (you must say that) there are (distinctions as to) superior and inferior, before and after. If you discuss the three kinds of people (śrāvakas, pratyekabuddhas, and bodhisattvas), there are (distinctions as to) great and small levels (of attainment). This is the gradual and successive (type of contemplation) that involves expansion and growth and is not (the type of contemplation) I wish to utilize here (in the Mohezhiguan). 3. Perfect and Sudden Cessation-and-Contemplation

The features of perfect and immediate contemplation are as follows: When the truths (of emptiness, conventionality, and the Middle) are contemplated as the objects of cessation, (it is realized that) these are three truths yet one truth. When cessation is sustained by means of (insight into) the truth(s, it is realized that) these are three cessations yet one cessation. This is analogous to three phases (of arising, abiding, and perishing) being present in one thought of the mind—although there is one thought, it has three phases. (The practice of) cessation (and contemplation) and (the threefold) truth(s) are also like this. The method of cessation is one, yet there are three (types of cessation); the mind that does the cessation is threefold, yet there is only one. 186

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When contemplating objects by means of (threefold) contemplation, the one object is a threefold object (characterized as empty, conventionally existent, and the Middle); when contemplation is aroused by an object, it is a single contemplation yet a threefold contemplation (of the object's emptiness, conventional existence, and Middle). It is like the three eyes of Maheśvara on one face [∴]—although there are three eyes, there is one face. The contemplation of objects is also like this. Contemplation is three yet one; and arouses one yet three (insights). This is beyond conceptual understanding; there is neither tentative nor real, neither superior nor inferior, neither before nor after, neither equal nor distinct, neither great nor small. Therefore, the Middle Treatise says, "Phenomena that arise through causes and conditions are (indivisible from) emptiness, (indivisible from) conventionality, and (indivisible from) the Middle.

Again, as it says in the Diamond Sutra, "A person with eyes can see various forms when (the world is) illumined by the rays of the sun." If the eye can see by itself, then it does not need the sun; if there are no forms, even though there is the sun and (healthy) eyes, there is nothing to be seen. In this way, (in order for there to be a perception) the three aspects (of illumination, objects, and healthy sense organ) must be together in time and not mutually independent. The eye symbolizes cessation; the sun symbolizes contemplation, and visible form symbolizes objects. In this way the three phenomena neither precede nor are subsequent (to each other). For all three to be included at one time, and for their oneness to be included in the three, is as discussed above.

If you perceive this meaning, you understand the perfect and immediate teaching of the features of cessation-and-contemplation. It is not just that there are three in one and one in three. In general, (the content of) all the previous meanings (of cessation and contemplation) are present in one thought. What are the features (of this point)? (1) To realize that ignorance and warped views are (indivisible from) the true aspect of reality is called "cessation as realizing (the essence of) the true (emptiness)." (2) To realize that this true aspect of reality is universal, and to put your mind at rest by contemplating this objective reality as the object of contemplation, is called "cessation as (insight into conventional) means that arise through 187

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conditions." (3) To put an end to the distraction of samsara and quiescence of nirvana is called "cessation as putting an end to the two extremes." (1) To realize that all conventionally existent things are empty, that emptiness is (indivisible from) the essence of reality, is called "the contemplation of entering emptiness." (2) When you penetratingly understand this emptiness and your contemplation penetrates the mystery of the Middle Path, you are able to know the features of the arising and perishing of phenomena in this world, and you perceive the features of phenomena as they truly are. This is called "the contemplation of entering conventional existence." (3) In this way (it is realized that) the wisdom of emptiness is (indivisible from) the Middle Path, nondual and not distinct. This is called "the contemplation of the Middle Path."

When you (practice cessation) as realizing the essence of true (emptiness), the five types of passions and delusions are like a rock wall or coarse gravel, but they are put to rest in a single thought; this is the meaning of "cessation as stilling." When your mind is in accord with the Middle Path and you realize the wisdom of true (emptiness), this is the meaning of "cessation as stopping." (Realizing) the nature of the true aspect (of reality) is the meaning of "neither cessation nor noncessation."

Again, it is in this one single thought that you pierce through the five kinds of passions and delusions and penetrate to the true aspect of reality. The true aspect of reality is realized neither through contemplation nor through noncontemplation.

These meanings are all contained in a single thought of the mind. (This single thought and what is realized is) immovable and true reality, and yet various discriminations can be made. [The Vimalakīrti Sutra] says, "To be well able to discriminate the features of phenomena—this is to be immovable in the supreme sense." Many names are given: the single dharma of prajñāwisdom is taught by Buddha with many names. These names all refer to the many meanings of the Perfect (truth) and are themselves perfect and complete. The relative and the absolute, in terms of the essence (of emptiness), are beyond conceptual thought. Since these matters are beyond conceptual thought, they do not serve as obstacles or hindrances (to awakening). Since they do not serve as obstacles or hindrances, they are endowed with being 188

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undiminished. These are the features of the perfect and sudden teaching that manifest the essence of cessation and contemplation.

2. Wisdom Eyes

Second is the clarification of the wisdom eyes.

The essence (of cessation-and-contemplation of emptiness) cannot be known or seen, and it is neither (simply) a cause nor an effect. To explain this in itself is very difficult. How, then, can it be conveyed to people? Even though (ordinarily) you cannot know or see (the essence of cessation-and-contemplation), you can indeed attain such knowledge and insight through wisdom eyes. Although it is not (simply) a cause nor an effect, it is through causality [that is, the working of the process of causes and effects] that this (essence) is made manifest. (In this sense) cessation-and-contemplation is the cause, and the wisdom eyes are the result—this cause [that is, the practice of cessation-and-contemplation] is the "distant" (or "roundabout") reason that leads to manifesting the essence; the result, (that is, the wisdom eyes,) is the "near" reason (or "shortcut") for manifesting the essence. This essence is mysterious and profound, and cannot be discriminated, but by means of the wisdom eyes you can be led to understand the essence. 1. Gradual and Successive Attainment of the Wisdom Eyes Now I will first clarify the gradual and successive (attainment of) the wisdom eyes. The three kinds of cessation and the three kinds of contemplation are the causes, and three types of wisdom (all-wisdom, wisdom of the path, and universal wisdom) and three types of eyesight (the eye of wisdom, the Dharma eye, and the Buddha eye) that are attained are the results. 1. Three Types of Cessation

The three types of cessation (as the causes for attaining the wisdom eyes) are as follows:

[1.] If (you attain) cessation as the realization (of the essence) of true (emptiness) and delusions no longer arise, then samadhic concentration is aroused by this cessation, samadhic concentration gives rise to the state wherein you have no defiled passions, you can see the supreme truth because the eye of wisdom is opened, and you accomplish the samadhic concentration of the real truth. Thus, through cessation you are able to accomplish 189

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the eye (of wisdom) and through this eye you are able to see the essence (of cessation-and-contemplation) and attain the essence of the true (emptiness of all things).

[2.] If (you attain) cessation as (the realization of conventional means that) arise through conditions, you have a profound awareness of the true, you transcend the conventional, and your mind rests peacefully within the mundane world (of interdependent and constantly arising and perishing phenomena). By means of this cessation you attain (the power of) dhāraṇī spells, and through these dhāraṇī spells you can discriminate medicines for diseases; your Dharma eye is clear and open, destroying the ignorance that obstructs penetrating wisdom and insight. [As it says in the Vimalakīrti Sutra,] you dwell constantly in samadhic concentration and perceive the buddha lands without dualistic features. This is the perfection of the samadhic concentration of the worldly truth. Thus, through cessation you are able to arouse the (Dharma) eye, and with this eyesight you are able to attain (realization of) the essence; thus, you attain the essence of the mundane [conventional reality]. [3.] If (you attain) cessation as putting an end to both extremes, then you realize the quiescence of both samsara and nirvana, both emptiness and being. By means of this cessation you arouse the samadhic concentration of the Middle, your Buddha eye is clear and open, your illuminated insight is unlimited, and you accomplish the samadhic concentration of the Middle Path. Thus, through cessation you are able to attain the (Buddha) eye, and through this eye you can attain (realization of) the essence; thus, you attain the essence of the Middle Path.

2. Three Types of Contemplation

The three types of contemplation are as follows:

[1.] If you enter emptiness from conventional existence, then there is a mutual correspondence between emptiness and your realization [that is, "wisdom"]; you can destroy the delusions of mistaken views and conceptions and accomplish all-wisdom. By this wisdom you are able to attain (realization of) the essence; thus, you attain the essence of the true (emptiness of all things).

[2.] If you enter conventional existence from emptiness, you can discriminate medicine for diseases and various Dharma teachings (with the 190

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Dharma eye). Thus, you destroy (ordinary) noncognizance and accomplish the wisdom of the path. By this wisdom you are able to attain (realization of) the essence; thus, you attain the essence of the mundane. [3.] If you remove the obstructions of both extremes and thus enter the Middle Path of means, then you are able to destroy (fundamental) ignorance and accomplish universal wisdom (with the Buddha eye). By this wisdom you are able to attain (realization of) the essence; thus, you attain the essence of the Middle Path.

Thus, the three types of cessation and three types of contemplation together accomplish the three kinds of eyesight and the three kinds of wisdom, and by each you attain three types of essence. Therefore, discussing the wisdom eyes for manifesting the essence has this meaning. Question: One sees with the eyes and knows with wisdom, but are "knowing" and "seeing" different? Answer: This should be differentiated through the tetralemma: there are those who know but do not see; those who see but do not know; those who both know and see; and those who neither know nor see. [As it says in the Great Nirvana Sutra,] ordinary ignorant people are not enlightened, therefore they do not see. They have not heard (the Dharma), and therefore they do not know. Those of the two vehicles are enlightened (to a certain extent), and can therefore also see; those who have heard (the Dharma) also know. Pratyekabuddhas are enlightened (to a certain extent), and therefore they can see; those who have not heard (the Mahayana Dharma) do not know (the ultimate truth). Those who are practicing the means of the path have heard (the Dharma teachings) and therefore know; they are not yet enlightened, so they do not see.

Again, those who practice (the path) based on faith have wisdom by means of hearing (the Dharma teachings), and by means of this wisdom they arouse the state of having no defiled passions and attain all-wisdom. Because this wisdom derives from hearing (the Dharma teachings), it is called "wisdom-knowledge." Those who practice (the path) based on the Dharma teachings attain samadhic concentration through their (own) reflections, and by means of these reflections arouse the state of having no defiled passions and attain the eye of wisdom. Because this eye depends on (the practice and attainment of) dhyāna meditation, it is called "the eye of insight." 191

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(Though the above distinctions have been made,) nevertheless "knowing" and "seeing" are the same regarding illuminating the real truth. However, they are named in accordance with their sources; thus, they are respectively called "knowing" and "seeing."

Here I have answered and made distinctions in terms of the "eye of wisdom" and "all-wisdom"; the same could be said in terms of the other two types of eyes (Dharma eye and Buddha eye), and two types of wisdom, (wisdom of the path and universal wisdom).

2. Nongradual Sudden Attainment of the Wisdom Eyes

If we are to speak of (the attainment of) the wisdom eyes in a single thought (or "one mind"), however, this is not the same (as the gradual and successive attainment). Let us now clarify (the attainment of the three types of) wisdom eyes through the nongradual type of cessation-and-contemplation. As I have explained above, cessation is (indivisible from) contemplation, and contemplation is (indivisible from) cessation; they are neither two (separate) nor distinct (independent practices and attainments). The "shortcut" for attaining the essence (that is, attaining the wisdom eyes) is also like this—the eyes are (indivisible from) wisdom, and wisdom is (indivisible from) the eyes. Because of the eye, you speak of "seeing"; because of wisdom, you speak of "knowing." Knowing is (indivisible from) seeing and seeing is (indivisible from) knowing.

The Buddha eye includes five kinds of eyesight [the physical eye, the divine eye, the eye of wisdom, the Dharma eye, and the Buddha eye]; Buddhawisdom includes the three kinds of wisdom [all-wisdom, wisdom of the path, and universal wisdom]; all samadhic concentrations are included in the "king of samadhic concentration," that is, the śūraṅgama samādhi of heroic progress embraces all samadhic concentrations. The Perfection of Wisdom in 25,000 Lines says that those who wish to attain the wisdom of the path or all types of the wisdom of the path, all-wisdom, and universal wisdom, should master prajñā-wisdom.

Question: In the Great Treatise [commentary on this passage from the Perfection of Wisdom in 25,000 Lines] it says, "The three wisdoms exist in a single thought." Why, then, does it say that if you wish to attain the wisdom of the path and so forth, you should master prajñā-wisdom? 192

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Answer: It is true that the three wisdoms exist in a single thought. However, for the sake of explaining this to people and making it easy to understand, this sort of explanation is used [in the Perfection of Wisdom in 25,000 Lines]. In the Diamond Sutra it says, "Does the Tathāgata have physical eyes or not? The answer is 'Yes, he does.…' Does the Tathāgata have the Buddha eye or not? The answer is 'Yes, he does.'" Although he has five kinds of eyes or eyesight, these are not really divided and separate—it is just that his one eyesight combines the functions of all five and sees the five objective realms (of these five kinds of eyesight).

What does this mean? The Buddha eye is able to perceive coarse visible forms, just like those that are seen by ordinary people or those that are beyond the sight of ordinary people—this is called "the physical eye." Also, (the Buddha eye) is able to perceive minute forms, just like those that are beyond the sight of divine beings—this is called "the divine eye." To have penetrating insight that these coarse and minute forms are all empty like the (in)sight of those of the two vehicles—this is called "eye of wisdom." To have penetrating insight into the provisional reality of conventionally named existence without error is like the (in)sight of bodhisattvas—this is called "the Dharma eye." To see the true aspect (of reality) in all phenomena—this is called "the Buddha eye." You should know that the Buddha eye perceives perfectly and completely, without fault. Therefore, [the Sutra on Petitioning Avalokiteśvara] says, "Be fully endowed with the five eyesights and perfect awakening, and forever be the father and mother of the triple world." Here, however, we have discussed only the Buddha eye because, as all streams flow into the sea and lose their original identity, so we do not need to discuss the other four (because they are included in the Buddha eye). The wisdom of the Buddha is illumined concerning emptiness, like that which is perceived by those of the two vehicles—this is called "all-wisdom." The wisdom of the Buddha is illumined concerning conventional existence, like that perceived by the bodhisattva—this is called "the wisdom of the path." The wisdom of the Buddha is illumined concerning emptiness, conventional existence, and the Middle, and sees all as the true aspect of reality— this is called "universal wisdom." Therefore, it is said that these three wisdoms are attained in a single thought. Therefore, know that the three types of eyesight achieved in a single mind through the three types of cessation 193

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can see the threefold truth that is beyond conceptual understanding. Since this (in)sight is attained through cessation, it is given the name "eyesight," (as in "seeing"). The three wisdoms achieved in a single thought through the three types of contemplation know the three kinds of objective realms that are beyond conceptual understanding. Since this wisdom is attained through contemplation, it is given the name "wisdom" (as in "knowing"). These "(threefold) objective realms" and "(threefold) truth" are different only in the sense that right and left are different, and "seeing" and "knowing" are different only in their "eyesight," and should not be explained as distinct. We have brought up (the topic of) the objective realm to elucidate wisdom, and to make it easier to clarify threefold contemplation. We have used the (threefold) truth to depict eye(sight) and so that you could understand threefold cessation. Although we speak in terms of "three," the reality is a single Dharma (reality) that is beyond conceptual understanding. It is through this one Dharma, one eye, and one wisdom that a person attains the essence of perfect and sudden cessation-and-contemplation. These interpretations are based on (insights gained through the practice of) contemplation of the mind. It is true that they are not categories set out in order based on reading the sutras. However, to avoid suspicion and doubt among people, and to increase and strengthen faith (in the Buddha Dharma), happily (I can say that) they are in agreement with the sutras. Therefore, I have quoted (some sutra passages) as a witness to illuminate the matter. 3. The Realm of Objects

Third, clarifying the realm of objects is as follows. If you realize the meaning of the (three) wisdom eyes that are subjective illumination, you need not wait (further) for the explanation of (the realm of) true objects that are the objects to be manifested. For the sake of those who do not yet understand, I will proceed with (a further discussion of) this subject. Now, practice based on faith (from hearing the Dharma teachings) proceeds from much hearing (of the Buddha Dharma). This causes you to discriminate (the true from the false) and encounter the perfect and sublime (truth). The practice of the Dharma (of meditation) has profound contemplation as its gist. Through these conditions (of contemplative insight) you can use your intellect to perceive objects correctly.

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Concerning this matter there are two points: first, to clearly explain the meaning of "objects"; and second, to clarify separation and merging [or "the unity and diversity"] of objects (and wisdom).

1. The Meaning of "Objects"

The Lotus Sutra says that the Buddha reveals (and demonstrates) his knowledge and insight for the sake of all sentient beings [to cause them to awaken and enter the path]. If objects did not exist in the sense of the Middle [that avoids both extremes of substantialist Being and nihilistic nothingness], there would be nothing to be known through wisdom, and nothing to be seen with the eyes. Therefore, it should be known that there are (also) objects that are perceived by the Buddha eye. [This is the perspective of the Middle.] The Vimalakīrti Sutra says, "If there is anyone in this world who truly has the divine eye…(it is) one who perceives the land of the Buddha as without dualistic features." If there are no mundane objects, this (divine) eye would not be able to perceive the buddha lands. [This is the perspective of conventionality.]

The Sutra of the Buddha of Immeasurable Life says, "The divine eye is opened…and the eye of wisdom perceives the true." Thus, it should be known that there are objects (that, though empty, are perceived by) the eye of wisdom. [This is the perspective of emptiness.]

This principle of the threefold truth is beyond conceptual understanding, has no determined nature, and its reality cannot be verbalized. If, however, we were to attempt an explanation, it can be summarized in three categories: (1) explaining in accordance with people's feelings, that is, to speak in accordance with the minds (or mental and emotional capacities) of others; (2) explaining in accordance with wisdom and with people's feelings, that is, to speak in accordance both with (the Buddha's) own mind and with other people's mental capacities; and (3) explaining in accordance with wisdom, that is, to speak (only) in accordance with (the Buddha's) own mind. 1. Explaining the Threefold Truth in Accordance with the Feelings of Sentient Beings

What, then, does it mean to explain the threefold truth in accordance with the feelings (of sentient beings)? [As it says in the Great Nirvana 195

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Sutra,] this is like a blind person who does not know what milk looks like and repeatedly asks another person, "What is the color of milk?" The other person answers, "The color white is like a shell, or rice powder, or snow, or a crane." Although blind people hear an explanation of these things [as representing the color "white"], they are unable to comprehend the true color of milk. Thus, blind people individually come to their own (limited and mistaken) understandings, fighting over whether to take (the sound of) the shell or (the softness of) rice powder (as the true expression of the color "white") and provoke a fourfold argument [as to which of the four analogies for "white" is "correct"].

It is the same for ordinary people with their deluded and clouded feelings. For the sake of such people, who do not know the threefold truth, one discriminates between great wisdom [emptiness] and means [conventionality]. Or one clarifies the threefold truth in terms of existence, like a blind person hearing of a shell (as the explanation for the color "white"). Or (clarifying the threefold truth) in terms of emptiness is like the blind person hearing about rice powder. Or clarifying the threefold truth in terms of both existence and emptiness is like the blind person hearing about snow. Or clarifying the threefold truth in terms of neither existence nor emptiness is like the blind person hearing about a (white) crane. Although (an ordinary person) hears these explanations, he does not yet comprehend the truth. Thus, ordinary ignorant people cannot perceive the true features of reality as constancy, bliss, selfhood, and purity. Not only have they not yet realized true perception, but they are each individually attached to (their own interpretation of) emptiness or existence and contest the pros and cons of their mutual positions.

Among those who were always interpreting the two truths are the so-called twenty-three scholars (of the Liang); (the interpretations of) these disputants were not the same, and each had differing opinions. All quoted the sutras and treatises, but it could not be determined which was correct. If we say that they are all equally correct, then the truth is immeasurable; if we say that they are all equally incorrect, then they are all dependent [on something else, and we are left without anything on which to rely]. Because of this, we rely on our own (opinions) and reject those of others, and though we get a sip of the ambrosia (of the truth), this injures our life-force, and we die young. 196

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[The Sutra of Sublime Supreme Samādhi] says that Mañjuśrī and Maitreya, when they were yet unenlightened, fought each other over the two truths, and they both fell into hell. Ordinary people in this present world one-sidedly take up specific verbal discourses and are insistently and rigidly attached to them. Though there may be something to be said (for each of these positions), I fear that this (being attached to specific positions) obstructs the intent of the Buddha. Such people are not able to know the threefold truth (that is taught) in accordance with (individual) feelings. If you understand this meaning, then even if you hear various (seemingly contradictory) expositions, you know that the Tathāgata (in preaching the Dharma) considers the varying capabilities and feelings (of different people). Because these varying capabilities and feelings are numerous, the expositions (of the Dharma) are also not limited to a single type. This is the explanation of the threefold truth in accordance with the mental capacity of others. 2. Explaining Threefold Truth in Accordance with Both Feelings and Wisdom Explaining the threefold truth in accordance with both feelings and wisdom is as follows. Feelings are explained as plural, and wisdom is explained as singular. In this case we cannot attain "singularity" if we speak of "three." But in this case we are speaking of ordinary feelings, and (the realm of) ordinary feeling is all (in the realm of conventional) means; thus, although the one (truth) is (indivisible from) three, the essential points together make a plurality. If we speak from the perspective of the Noble One's wisdom, the Noble One's wisdom means that true reality has been attained, and although one is (indivisible from) three, putting them together makes a singularity. One speaks of "three" truths (or a threefold truth) because of the need to unite (human) feelings and (the Buddha's) wisdom.

A person at the level of "resemblance" (to awakening) has purified the six senses, but still has not aroused a true perception of the Middle Path. Although such a person contemplates the threefold truth, in terms of the level (achieved) or the insight gained, this person has only destroyed the four levels (of passionate afflictions) and the minute dust-like delusions (but not yet fundamental ignorance). This person has realized the path of (skillful) means, but still understands the two truths as a bundle (of two separate matters). If this person realizes the first (stage of the ten) abodes 197

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(of the fifty-two bodhisattva stages), this person can destroy ignorance and perceive buddha-nature, be illuminated regarding both of the two truths as wisdom, and be endowed with (the realization that) the threefold truth as a bundle is the supreme truth of the Middle Path. To discuss feelings and wisdom together is to speak in accordance with both the mind of (the Buddha) himself and of others.

3. Explaining Threefold Truth in Accordance with the Wisdom of the Buddha Explaining the threefold truth in accordance with (the Buddha's) wisdom is as follows:

After you advance beyond (the stage of) the first abode, (you realize that) it is not just the Middle Path that transcends what is seen and heard—the real and mundane (truths) are also likewise.

The threefold truth is profound and subtle and is illuminated only through wisdom; it cannot be signified and is beyond conceptualization. You can only hear this and be amazed. It is neither inside nor outside, neither difficult nor easy, neither with marks nor without marks. It is not of this world (of worldly phenomena), nor does it have a certain form. Even a hundred such negative depictions would not plumb its depths, and all four aspects of the tetralemma are futile (in explaining it). [As the Lotus Sutra says,] "Only a buddha and a buddha can exhaustively share it." It is beyond words, discursive thought is inadequate (to grasp it), and it cannot be imagined by ordinary people. Whether (it is described as) one or three, all (true aspects of the ultimate) transcend the emotive aspirations (of ordinary ignorant people). It cannot be fathomed even by those of the two vehicles, much less by ordinary people. Just as the true color of milk must be seen by opening your eyes, you can expend words (to no end) and a blind person will still not understand. This kind of explanation is called "explaining the characteristics of the threefold truth in accordance with (the Buddha's ultimate) wisdom." This is to talk in accordance with (the Buddha's) own mind.

Now I will quote further sutra passages [from the Great Nirvana Sutra] that clarify the two truths in order to manifest the teaching of the threefold truth. If it is said that ordinary people are able to realize insight into the essence of causes and conditions and arouse a contemplative understanding—is this 198

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not the mundane truth that is explained in accordance with the feelings (of ordinary people)? To realize causes and conditions as (indivisible from) emptiness—is this not the real (truth) explained in accordance with feelings? In this way, these are the two truths explained in accordance with feelings. If it is said that "what is perceived by the minds of ordinary people is called the mundane truth, and what is perceived by the minds of the noble ones is called the real truth"—is this not an explanation of the two truths in accordance with both feelings and wisdom?

If it is said that "ordinary people act in this world but do not know the (true) features of this world; ordinary people do not even know the mundane (truth) concerning this world, so how can they know the real? Therefore, know that both of the two truths are not part of the knowledge of ordinary people"—is this not an explanation of the two truths in accordance with wisdom?

Thus, I have given a threefold explanation of the two (mundane and real) truths. The threefold truth should be understood in the same way. For the skeptic: if it is said that the Buddha always relies on two truths to preach the Dharma, then if there are three explanations of the two truths, (the threefold truth) can also be categorized in this way. The Buddha always delighted in the Middle—his descent to the womb (from the middle Tuṣita Heaven), his birth (in the Middle Kingdom), his departure from home (at midnight), his attainment of the path (under the bodhi tree), and his final entry into extinction all occurred in the middle of the night. Each color and each scent—there is nothing that is not the Middle Path. If you explain the Middle Path, how can you not be inclined toward these three meanings? 4. The Four Methods of Instruction

Again, each (of the three) explanations (of "in accordance with") includes the meanings of the four methods of instruction.

The four meanings (of the methods of instruction) in accordance with feelings are as follows:

[1.] The principle of the truth cannot be adequately verbalized, but you must rely on words to explain it. Words, however, necessarily involve feelings, and feelings necessarily lead to (the seeking of) happiness. Some rejoice when they hear the real truth, some rejoice when they hear the mundane 199

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(truth), and some rejoice when they hear the Middle. This is the meaning of using the worldly method (to explain) the Middle in accordance with feelings. [2.] There are different ways to approach different beings. Some hear the teaching of nothingness (or emptiness) and increase in their wisdom and keeping of the precepts. Some hear the teaching of (conventional) existence and increase in their wisdom and keeping of the precepts. Some hear the teaching of the Middle and increase in their wisdom and keeping of the precepts. This is the meaning of using the individual method (to explain) the Middle in accordance with feelings.

[3.] Practitioners are different in their ability to overcome evil. Some hear the teaching of existence and can overcome drowsiness and attain awakened insight. Some hear the teaching of nothingness and can overcome drowsiness, distractions, and so forth. Some hear the teaching of the Middle and can overcome drowsiness, distractions, and so forth. This is the meaning of using the therapeutic method (to explain) the Middle in accordance with feelings. [4.] Sentient beings are all different in the way they realize awakening. Some hear of nothingness and reach understanding. Some hear of existence and reach transcendent awakening. Some hear of the Middle and arouse penetrating insight.

The same can be said concerning the contemplation of the mind. Some preach (the contemplation of) existence, and their joy is like the shadow of a cloud (promising rain). Some practice (the contemplation of) nothingness, and their physical and mental senses are quenched. Some practice (the contemplation of) the Middle, and their spiritual wisdom (to be able to freely discern all things) becomes clear and distinct.

In this way there are various differences (in the capacities of human beings). (Therefore, at times the Middle) must be singular and not plural, (and at times the Middle) must be plural and not singular. Therefore, the Buddha taught the arising of dharmas, but that the attainment of liberation depends on nonarising dharmas [as empty]. The Buddha also taught the nonarising of phenomena, but (in another sense, that of the conventional truth,) the attainment of liberation depends on the arising of dharmas. This is the meaning of using the supreme method to explain the Middle in accordance with feelings. Therefore, it says in the Lotus Sutra, "The Buddha knows the various desires, the various actions, the various natures, and the various ways of 200

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thinking of sentient beings." This has four meanings. What are these (four)? "Various desires" refers to the worldly (method of instruction). "Various natures" refers to the arousing of good [that is, the individual method of instruction]. "Various actions" refers to the therapeutic (method of instruction). "Various ways of thinking" refers to the supreme (method of instruction). Why does "nature" correspond to (the individual method of instruction and) the "arousing of good," and why do "actions" correspond to the therapeutic (method of instruction) and the destruction of evil? In general terms, the good nature has both hidden and manifest (aspects), and evil deeds have both hidden and manifest (aspects). To follow through on this meaning further, good overcomes the hidden, and evil reveals (the delusions and passions of the mind). It is as when the Buddha had not yet appeared in this world, the good roots of those of the three vehicles were hidden and suppressed and had not yet been manifested—therefore we say that their good natures were hidden. If they hear of the threefold truth, then their goodness will be aroused—therefore we know that "various natures" corresponds to "the arousing of good," and so this should correspond to the individual method of instruction. Again, when the Buddha had not yet appeared in this world, the evil actions of sentient beings were exposed and open. Their depravity, perversity, and wrongdoing were manifest. The Buddha taught the threefold truth to destroy these evils. Therefore, know that "various actions" corresponds to the destruction of evil and to the therapeutic method of instruction. As for "various ways of thinking refer to the supreme method of instruction"—conceptions are the stuff of wisdom, and it is their perversion that causes the mind to plunge into mistaken views and so forth. If you meet a teacher who can correct these thoughts, then you can realize the three opposites of perverted views. The Buddha wishes to correct (these perversions) into wisdom, and so he taught the threefold truth. This is (the method of instruction of) the supreme meaning.

The teaching of the threefold truth in accordance with feelings has already been explained as involving four meanings; the teaching of the threefold truth in accordance with both feelings and wisdom, and in accordance with wisdom, should be understood in the same way.

We have thus seen that the three times four, or twelve types, of explaining the threefold truth are not the same. Why, then, should it be different for the Noble One than it is for the ordinary emotive person—why be attached to 201

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only one type (of the expression of truth), and hurt yourself by bickering? If you know that the noble teachings (of the Buddha) are unlimited, you will stop arguing that "this is right" or "this is wrong," or arousing arrogance and attempting to elevate yourself and seeking to be authoritative. This is like a wise blind man who does not argue over the color of milk but is humble and modest.

By means of threefold cessation people realize the three types of eyes and insight, perceive the threefold Dharma, attain the three types of wisdom, and know the threefold truth. Their perception of the Middle is clear, and they are fully illuminated concerning both (the mundane and real truths, emptiness and conventionality). It is as when clouds clear and obstacles are removed—both the upper (sky of emptiness, the real truth,) and the lower (earth of conventional existence, the mundane truth,) are made manifest and clear. At that time the true and the false should be verified, and you experience a determination like that of a lion's roar. My personal [that is, Guanding's] opinion is that being in accordance with feelings is accommodating, being in accordance with both feelings and wisdom is half accommodating and half rigorous and being in accordance with wisdom is rigorous. Why is this so? It is like the Noble One saying to an ordinary person, "At this time your mind and thoughts are mundane. If you can realize this mundaneness (that your thoughts are mundane), this vanity will turn into (a realization of) the truth." How can this not be called accommodating? (Suppose the Noble One says,) "Your present knowledge of a hundred thousand conceptions is all mundane. Only what is known by the Noble One is (ultimately) true." How can this not be called being half accommodating and half rigorous? (Suppose the Noble One says,) "The two truths cannot be wholly known by ordinary people. The supreme Noble One alone is able to know them." This surely is a matter of being rigorous. This interpretation is easy to understand, so I will record it here. 2. The Unity and Diversity of Wisdom and Objects

Second, to clarify the unity and diversity of wisdom and the realm of objects, first (I will discuss) the realm of objects and then wisdom. 1. Unity and Diversity of Objects

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Middle), two (mundane and real truths), and one (truth). This is a general explanation (of the realm of objects).

1. Unity and Diversity of Objects in Terms of the Fourfold Teachings 1. The Tripiṭaka Teachings. The Tripiṭaka Teachings are teachings of (conventional) means and only clarifies the two truths (as distinct from each other).

A bodhisattva in the early and intermediate stages (of practice) always has the real (truth) in mind, (striving) to overcome the fourfold delusions of this world, "trying to extinguish the glut of passionate afflictions," cultivating the six perfections for three incalculable eons, "enriching [their] body of virtue," planting the attractive physical features (of a buddha) and obtaining the five supranormal powers over the span of a hundred eons, attaining the Dharma eye to illuminate the mundane truth, becoming able to distinguish the natures and capabilities and regulate the maturing of sentient beings, and (finally) to do the deeds of a buddha. Those in the latter stages can sit on the seat of awakening and sever and extinguish the views and thoughts (of this mundane world) with the thirty-four enlightened mental states. These thirty-four enlightened mental states are eight kinds of patient recognition, eight kinds of wisdom, nine nonobstructions, and nine liberations, altogether thirty-four types of mental states. A sutra says, "A single thought has six hundred arisings and perishings." The masters of the Treatise on the Real say that there are sixty moments in a single thought. In any case, (the important thing is that) you enter (a realization of) emptiness from (the perspective of) conventionality in a single moment and attain the eye of wisdom, are illuminated concerning the real truth, and attain the realization of buddhahood. First (the bodhisattva) illuminates the mundane, and then illuminates the real; in this way both of the two truths are illuminated, and differently from the way of the śrāvaka disciples.

[At the level of the Tripiṭaka Teachings,] the bodhisattva only illuminates the mundane, and those of the two vehicles only illuminate the real and do not illuminate the mundane, and the Buddha is able to involve both, as well as the supreme truth of the Middle Path. The two truths of the Tripiṭaka Teachings are (conventional) means, and the Middle Path is added on top of that of the two truths. These are means piled on top of means. If you are illuminated and can perceive this truth, you are supplemented with the 28a

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Buddha eye. If you know this truth, you are supplemented with universal wisdom. (From the perspective of the śrāvaka disciples) the two (truths) are distinct; (from the perspective of the Buddha) they are merged in the threefold (truth)—this is the characteristic of the unity and diversity of the two truths and the three truths in the Tripiṭaka Teachings. 2. The Shared Teachings. Next, (at the level of the Shared Teachings,) those of the three vehicles are the same in severing passions by means of the path that is beyond words. As for discussing the truth in its unity and diversity, they are the same regarding the mundane truth but different regarding the real truth. The Great Treatise says, "There are two types of emptiness: first, merely emptiness, and second, not merely emptiness." The Great Nirvana Sutra says: Those of the two vehicles (of śrāvakas and pratyekabuddhas) merely perceive emptiness and do not perceive nonemptiness. A wise person does not merely perceive emptiness but is able to perceive nonemptiness. Nonemptiness is great nirvana.

The wisdom of "merely emptiness" is like the light of a firefly; the wisdom of the bodhisattva is like the sun. So, we have different (types of) emptiness and distinct (types of) wisdom, that is, there is a plurality of categories of truth. However, if we focus now on their unity, there is (ultimately) only one real truth.

Those of the two vehicles experience the conventional and thus realize the real. However, they realize "mere emptiness" and are not able to advance from "mere emptiness" into a (more profound) realization of the conventional [that is, the "not empty"], and thus cannot function to save others. Bodhisattvas experience the conventional and thus realize the "merely real," and can advance from mere emptiness and (more profoundly) realize and re-enter the conventional. Thus, they can transform sentient beings and purify the buddha lands. Bodhisattvas of superior faculties experience the conventional and thus realize the real, first realizing "merely emptiness" and then realizing the "not merely emptiness," thus destroying ignorance and perceiving buddha-nature. Thus, there is an extensive distinction between the first (realization of mere emptiness) and (the later, more profound realization of) the real (truth of nonemptiness). How, then, can you say (simply) that it is the same as the one real truth?

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In the past [Sengmin], a member of the Zhuangyan (Temple) lineage claimed that "the fruit of buddhahood transcends the two truths." This is a one-sided opinion, and I cannot accept it. (With this position) one cannot know which objects are distinctly illuminated and which delusions are distinctly severed through the wisdom of the Buddha. If we accept this interpretation, then we must accept that there is a transcendent reality [beyond the two truths; but this is unacceptable].

A member of the Kaishan (Temple) lineage [Zhizhang] said, "The fruit of buddhahood does not transcend the two truths." This means that (the attainment of a buddha) does not differ from that of the two vehicles, and I cannot accept this interpretation. If you accept its intent, then you must accept the idea that there is no transcendence [by the awakening of a buddha]. In the past these two positions were named "the two truths that are blowing in the wind" (and thus inadequate), and this reflects their intent. When "mere emptiness" and "not mere emptiness" are merged, then there is only one real truth; when they are separated, you have two "real truths." This is the point where this (Shared Teaching) differs from that of the Tripiṭaka Teaching. For those of the Tripiṭaka Teaching, the third truth is the Middle Path in name only and not as a distinct gist, the eyes have no distinct perception, and wisdom has no distinct knowledge. This is not so (for the Shared Teaching), wherein the third truth is also called the real truth and is also called the supreme truth of the Middle Path—this involves a distinct gist, a distinct perspective, and a distinct knowledge. These are the features of the unity and diversity of the two truths and the threefold truth in the Shared Teachings.

3. The Distinct Teachings. Next, the clarification of the two truths at the level of the Distinct Teachings: there is an extensive difference from that of the previous (Tripiṭaka and Shared Teachings).

The unity of the real and mundane (truths) in the previous (teachings) is the mundane (truth) for those of the Distinct (Teaching). The "mundane" refers to the estrangement and distinctions of this world; the mundane (truth) involves these, but the real (truth) does not. Ordinary, ignorant people are absorbed in the mundane truth; those of the two vehicles are absorbed in the real truth. Since there are differences between existence and nothingness, therefore it is called the mundane.

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The Śrīmālādevī Sutra says that those who are called the people of the two vehicles are sentient beings whose perceptions are distracted by emptiness. The Great Nirvana Sutra says, "Maitreya and I discussed the worldly truth, but the five hundred śrāvaka disciples thought we were expounding the real truth."

If I were to discuss the two truths, I could not reveal (the true meaning of) the mundane truth. However, if I discuss the threefold truth, I can reveal existence as the mundane and can reveal nothingness (or emptiness) as the real, and that which contrasts with "not merely emptiness" as the supreme truth. These are the features of the unity and diversity in terms of the Distinct Teachings.

End of Fascicle 3, part 1.

4. The Perfect Teaching. Next, the Perfect Teaching clarifies only the one real truth. The Great Nirvana Sutra says that the real is one truth, but this is taught as three as a (skillful conventional) means. Now this (Perfect Teaching) also makes this formulation: the real is one truth, but this is taught as three as a (skillful conventional) means.

The Lotus Sutra says, "In addition, various means are used to complement and manifest the supreme (truth)." These are the features of the unity and diversity of the two truths, the threefold truth, and the one truth in the Perfect Teaching.

2. Unity and Diversity of Objects in Terms of the Four Noble Truths Next, I will clarify unity and diversity (of objects) in terms of the Four (Noble) Truths. In the previous section I have elaborated on the threefold truth, the two truths, and the one truth, all of them "vertically." In terms of the Four (Noble) Truths I will discuss them "horizontally." That is, there are four types of the Four (Noble) Truths: as arising and perishing, as neither arising nor perishing, as immeasurable, and as spontaneous. The Four Truths as arising and perishing are a horizontal revealing of the two truths of the Tripiṭaka Teachings. The Four Truths as not arising are a horizontal revealing of the two truths of the Shared Teachings. The Four Truths as immeasurable are a horizontal revealing of the two truths of the Distinct Teachings. The Four Truths as spontaneous are a horizontal revealing of the one real truth of the Perfect Teaching. 206

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Now we should show how these four types of the Four (Noble) Truths conform to [Chapter 24, Verse18 of] the Middle Treatise. The Middle Treatise says, "All things that arise through causes and conditions"—this corresponds to the Four Truths as arising and perishing. "I explain as emptiness"—this corresponds to the Four Truths as nonarising. "Again, they are conventional designations"—this corresponds to the Four Truths as immeasurable. "Again, this is the meaning of the Middle Path"—this corresponds to the Four Truths as spontaneous.

2. Unity and Diversity of Wisdom

Second is the clarification of the unity and diversity of wisdom. Among the sutras, some expound one wisdom, or two, three, four, and so forth up, to eleven kinds of wisdom. If three wisdoms are expounded, then you can (easily) use this for the contemplation of three truths, but if there are more or less (categories of wisdom), how should contemplation be explained? 1. The Diversity of Wisdom

For an example of "one wisdom," [the Flower Garland Sutra] says, "Each and every tathāgata shares the same single Dharma body, one single mind, and one single wisdom. Their power and fearlessness are also likewise." This one single buddha wisdom is "universal wisdom." To know the one single mark (of reality), the mark of quiescent extinction, and the various kinds of practice and their features, is called "universal wisdom." Contemplating the threefold truth in terms of this wisdom is as follows: to speak of "the one single mark (of reality)" or "the mark of quiescent extinction" is to contemplate the Middle Path. If you speak of knowing all the various kinds of practice and their features, this involves illuminating both of the two truths. For an example of "two wisdoms"—that is, the tentative and the real—the "conventional" involves (the two wisdoms of) all-wisdom and the wisdom of the path, which is the contemplation of both the truths of existence and nothingness. The "real" involves universal wisdom, which is the contemplation of the truth of the Middle Path. For an example of "three wisdoms," the contemplation of the threefold truth should be explained and expounded (as above).

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path, all-wisdom, and universal wisdom. The Great Treatise interprets these in many ways. (To perceive that) the essence of the principle (of reality) exists only within the realm of causes is called the wisdom of the path and the wisdom of the aspects of the path; (to perceive that) phenomena and principle are both complete in the results is called all-wisdom and universal wisdom. Or (the text) says that (the perception of) the conventional and real within the realm of causes is called the wisdom of the path and the wisdom of the aspects of the path; to realize emptiness is the wisdom of the real and to realize conventionality is the wisdom of the tentative. Or, it says that (the perception of) the tentative and the real in the realm of results is called all-wisdom and universal wisdom; a direct contact with the Middle Path is called all-wisdom, and to illuminate both of the two truths is called universal wisdom. Or, it says that there are general and distinctive aspects in the realm of causes, and there are general and distinctive aspects in the realm of results. Or, it says that the wisdom of the path and the wisdom of the aspects of the path merely clarify the tentative and the real, and all-wisdom and universal wisdom additionally clarify the tentative and the real. In these ways, through the various interpretations of four wisdoms, the four wisdoms are used to illuminate the threefold truth.

If the sutras contain explanations in terms of five truths, or six, seven, eight, nine, up to innumerable (types of wisdom or truth), this should be understood (in its context) and the meaning explained for the purpose of realizing the threefold truth. (For example,) the eleven wisdoms [in the Perfection of Wisdom in 25,000 Lines, of Dharma wisdom, comparable wisdom, wisdom of knowing other people's minds, worldly wisdom, wisdom of suffering, wisdom of the causes of suffering, wisdom of the extinction of suffering, wisdom of the path, wisdom of the exhaustion of passions, wisdom of nonarising, and wisdom of reality as it is] are as follows: worldly wisdom and the wisdom of (knowing) other people's minds both illuminate the mundane truth, the (other) eight wisdoms involve contemplating the real truth, and the wisdom of reality as it is involves contemplating the Middle Path. Thus, (we have seen that) that which is called "wisdom" has both unity and diversity, but the threefold truth is immovable.

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are three wisdoms [threefold wisdom], and with two truths there are two wisdoms. This meaning should be understood (without further explanation). Again, if we do not reveal wisdom and truth together, eventually they will settle as one truth and one wisdom, with no increasing and no decreasing. This also should be understood (without further explanation). Even if there is a revealing of wisdom (through skillful means), in the end (it is realized that) it is (one) true wisdom that is able to manifest the true essence (of reality). 2. The Unity of Wisdom in Terms of Truth

Next is the exposition on the unity of wisdom in terms of truth (understood at the different levels of the Fourfold Teachings). 1. The Tripiṭaka Teachings. At the level of the Tripiṭaka Teachings, the real truth involves one eye and one wisdom, the mundane truth involves one eye and one wisdom, and both truths together involve one eye and one wisdom. The eye of wisdom and all-wisdom relate to the real truth, the Dharma eye and the wisdom of the aspects of the path relate to the mundane truth, and the Buddha eye and universal wisdom both relate to both the real and mundane truths. (At this level) there is not yet the realization of the way to illumine both together—they merely attain the way of lining them up and illuminating both (the mundane and real truths separately). 2. The Shared Teachings. At the level of the Shared Teachings, the real truth involves two eyes and two wisdoms, the mundane truth involves one eye and one wisdom; all-wisdom and universal wisdom both relate to the real truth, and the wisdom of the aspects of the path relates to the mundane truth. If you manage to advance from the Shared to the Distinct (Teachings), then (at this level) the mundane truth involves one eye and one wisdom, and the real truth involves one eye and one wisdom. The real is disclosed and the middle revealed, and this involves one eye and one wisdom. The relationship between wisdom and truth is also like this.

3. The Distinct Teachings. At the level of the Distinct Teaching, each and every truth of the three truths involves one eye and one wisdom. The relationship between wisdom and truth is also like this. In the case of the two truths in the Distinct Teachings, emptiness within the mundane involves one eye and one wisdom, existence within the mundane involves one eye 209

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and one wisdom, and the real truth involves one eye and one wisdom. The relationship between wisdom and truth is also like this. 4. The Perfect Teaching. At the level of the Perfect Teaching, the one real truth involves threefold eyesight and threefold wisdom. The relationship between wisdom and truth is also like this.

5. Questions and Answers

Question: What is involved in "advancing from the Shared to the Distinct [Teachings]"?

Answer: At first you (realize) the two contemplations of emptiness and conventionality to destroy and exhaust the delusions associated with (a naive view of) the real and mundane (truths), and it is here that you hear of the Middle Path. Then you should cultivate contemplation to destroy (fundamental) ignorance and become a buddha by experiencing the eight phases [of a buddha's life from descending from Tuṣita Heaven to entering final nirvana]. "To become a buddha" refers to the fruit (of awakening)—thus the first two types of contemplation [while you are at the level of the Shared Teachings] are the "causes," and therefore it is said that you "advance from the Shared to the Distinct."

This (attainment of the) fruit of buddhahood does not refer to experiencing the causes (of various practices) for attaining various (propitious) features through the course of incalculable eons or hundreds of eons. Therefore, it is not a matter of advancing from the Tripiṭaka Teachings (to the Shared or Distinct). This fruit (of buddhahood) does not refer to experiencing the causes for (buddhahood by advancing through) the ten (bodhisattva) bhūmi stages. Therefore, it is not a matter of advancing from the Distinct Teachings. This fruit does not refer to advancing along the ten (stages of) abodes and severing ignorance. Therefore, it is not a matter of advancing to the Perfect Teaching. Here I am referring only to the attainment of advancing from the Shared to the Distinct Teachings, as explained above. This is the meaning here.

4. Attainment and Deficiency

Fourth, the clarification of "attainment and deficiency" is as follows: "deficiency" refers to (the realm that is) conceivable; "attainment" refers to (the realm that is) inconceivable.

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[1.] If it is said that "wisdom" arises from the mind and it is able to illuminate the realm of objects, as a torch illuminates things, and if (it is said that) these things basically exist whether illuminated or not illuminated, and that objects are naturally as they are whether contemplated or not contemplated, then (it can be said that) "truth" and "wisdom" are not mutually dependent (but arise on their own).

[2.] If it is said that wisdom is not in itself wisdom but depends on the realm of objects to be "wisdom," and if objects are not in themselves objects but depend on wisdom to be "objects," as "long" and "short" are mutually contingent or relative, then (it can be said that) these exist in mutual dependence (on the other). [3.] If it is said that objects are not in themselves objects, nor depend on wisdom to be objects, but are objects due to the dependent origination of objects and wisdom, with the same to be said for wisdom, this relationship attains its name from the common merging (of both wisdom and objects). [4.] If it is said that all the above three types (of the relationship between wisdom and objects) are unacceptable, and that things are just as they are spontaneously, then this is (the position that) objects and wisdom are without cause.

These four interpretations are all faulty. Why is this so? There are four types of attachments [of desire, mistaken views, following false precepts, and that one has an ongoing self], and so there is submission (to appetite); there is submission (to appetite), so there are (dualistic) affirmation and negation; there are (dualistic) affirmation and negation, so there are craving and hostility; craving and hostility give rise to all the passions; because the passions arise, vain speculation and disputes arise; because vain speculation and disputes arise, the karmic deeds of body, speech, and mind arise; because karmic deeds arise, people transmigrate through the sea of suffering and do not realize liberation. Thus, it should be known that the four kinds of attachments are the basis of samsara, the cycle of birth and death. Therefore, Nāgārjuna attacks these [four kinds of faulty ideas in the tetralemma] by saying, "All dharmas [phenomena] do not arise on their own." How can objects or wisdom be attained on their own? "They do not arise (dependent) on another." How can objects or wisdom attain mutual dependence? "They do not arise together." How can objects or wisdom attain 211

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dependent origination? "They do not arise without a cause." How can objects or wisdom be attained spontaneously?

If you are bound to the four false views and attachments, you will be disturbed by ignorant delusions—how then can you attain wisdom? Now you should deconstruct the four (possible but mistaken assumptions concerning the) nature (of things), such as "not arising on your own" and so forth. By deconstructing (these assumptions concerning) the nature (of things), then there is no submission (to appetite) and so forth, up to there being no karmic deeds or suffering and [as it says in the Great Treatise,] "the pure mind is constantly unified; that is, it is able to perceive prajñā-wisdom." Based on this meaning, (it is clear that) therefore objects and wisdom, suffering and the causes of suffering (and so forth) do not arise by themselves. Thus, the arising of arising is beyond verbalization. Therefore, Śāriputra remained silent [when asked about the meaning of "deliverance" in the house of Vimalakīrti]. (The same can be said for the rest of the tetralemma) up to objects and wisdom, and suffering and the causes of suffering, not having any cause. Thus, the nonarising of nonarising is beyond verbalization. Therefore, Vimalakīrti did not open his mouth (to try and explain the meaning of nonduality). This is beyond words; discursive thought is inadequate. Although this cannot be (fully or adequately) verbalized, there are the conditions of the four methods of instruction, and so this can be expounded (to a certain extent). Sometimes the self-arising of objects and wisdom is expounded, and sometimes objects and wisdom are expounded as having no causes. Although four types of expounding are given (tentatively), it is as given above regarding deconstructing attachment to (the assumptions concerning) the nature (of things). There are only names, and names are without self-nature. The term "without self-nature" neither abides nor does not abide— it is inconceivable. Therefore, the Golden Light Sutra speaks of "inconceivable wisdom objects and inconceivable wisdom illumination" in this sense. If you deconstruct these four (assumptions concerning the) nature of objects and wisdom, this is called "true wisdom." If you tend to expound the four kinds of objects and wisdom using the four methods of instruction, this is called "tentative wisdom." Of these kinds of objects and wisdom, ordinary ignorant people are deficient in both, those of the two vehicles have attained one and are deficient in one, and bodhisattvas have attained both. Why is 212

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this so? Ordinary ignorant people accept the four (assumptions concerning) nature and are thus deficient in trying to practice for themselves; they do not use the four methods of instruction and so are deficient in saving others. Those of the two vehicles break through the four (assumptions concerning) nature and realize the supreme meaning (that is inconceivable), and thus attain practice for themselves; they do not save other sentient beings and so they are deficient in (the conventional realm of) the conceivable. Bodhisattvas are endowed with (the power to save both oneself and others) and so they have attained both.

Again, ordinary ignorant beings deficient in both is a deficiency (in the realm) of the conceivable; for those of the two vehicles to have attained one and be deficient in one are both (in the realm) of the conceivable; for the bodhisattva to have attained both is for both to be (in the realm of) the inconceivable. This is an explanation of attainment and deficiency in terms of the Shared Teachings.

If we consider the Shared Teachings from the perspective of the Distinct, then the double attainment of the Shared Teachings is still (in the realm of) the conceivable, and the double attainment of the Distinct Teachings is (in the realm) of the inconceivable.

If we consider the Distinct Teachings from the perspective of the Perfect (Teaching), the double attainment of the teaching of the path in the Distinct Teachings is still (in the realm of) the conceivable. Why is this so? The (skillful) means of teaching at times speak of the arising of all dharmas from ignorance, at times speak of all dharmas arising from Dharma-nature, at times speak of deliberate cultivation manifesting true practice, and at times speak of the real as being manifested spontaneously. If you become attached to these (explanations), you will revert to the fault of accepting (mistaken assumptions concerning the) nature (of things), and regress into the (conventional mundane) realm of the conceivable. But the attestation of the path (of awakening) is inconceivable.

In the Perfect Teaching, both teachings and attestation (of enlightenment) are inconceivable. Why is this so? Ultimate reality cannot be expounded, and the four types of expounding are only responses to conditions. There are only conventional names, and the names of that which is conventionally named are nonarising—therefore both teachings and awakening are inconceivable. 213

Great Cessation-and-Contemplation, Volume I

29c

Since there is neither conceptualization nor thought, there is no submission (to appetites), vain speculation, or bondage to karmic action. Since there is no karmic action, there is no cycle of birth and death. This is called practice for oneself that is attainment, the attaining of the true essence (of cessation-and-contemplation). You should expound that which is beyond verbalization to save and guide sentient beings, leading them to transcend the cycle of birth and death and attain the true essence (of realization). This is called the essence of attainment for both oneself and others. 214