Great Cessation-and-Contemplation Volume I

Chapter IV

Encompassing All Dharmas

Fourth is the clarification of the encompassing of all dharmas [by cessation-and-contemplation].

A skeptic says that the term "cessation-and-contemplation" is too concise and is not comprehensive enough to encompass all teachings and practices. This is not at all the case. Cessation-and-contemplation embraces everything and includes all dharmas.

Why is this so? "Cessation" is the capacity to quiet all phenomena, as all ailments can be purged by using the (correct) points for moxa cautery treatment. "Contemplation" is the capacity to illuminate reality, as gaining the king of all jewels is like obtaining all treasures. (In the same way, cessation-and-contemplation) includes all Buddha Dharmas. The Perfection of Wisdom in 25,000 Lines has one hundred and twenty articles, which include all Dharmas, and they all say that you should learn prajñā-wisdom. Prajñā-wisdom, of course, refers to the wisdom of contemplation, and so the wisdom of contemplation already encompasses all dharmas.

Again, "cessation" is the king of samadhic concentration, and all samadhic concentrations are included within this (cessation). Now I will discuss the encompassing of all dharmas further and more broadly, in six parts:

1. Encompassing all reality.

2. Encompassing all delusions.

3. Encompassing all wisdom.

4. Encompassing all practice.

5. Encompassing all levels.

6. Encompassing all teachings.

The progression of these six parts is as follows: [1.] The nature of reality remains constant whether there is a buddha (in the world) or there is not.

215

Great Cessation-and-Contemplation, Volume I

[2.] The delusions of samsara arise due to illusions concerning reality. [3.] Wisdom can be discussed when you contemplate in accordance with reality.

[4.] Practice is established through understanding.

[5.] Levels of awakening are reached through practice. [6.] One who consummates the levels (of attainment) can teach others. The progression from phenomena to the principle (of reality), understanding to practice, causal (stage) to fruition, (awakening for) oneself to that of (helping) others, and so forth; these are all fully encompassed in cessation-and-contemplation.

1. Encompassing All Reality

First is the encompassing of all reality by threefold cessation and threefold contemplation.

The principle (of reality) is the true Dharma (as perceived by an awakened one). Although, as explained above, there are differences regarding "exposing" or "merging with" (reality), and incomplete or perfect (understandings of reality), there is no separate reality outside that of the tentative and real, as there is no (place where) sandalwood (is produced) except on Mount Malaya. If it is said that there is, then those are deceptive words. Thus, cessation-and-contemplation manifests the essence (of reality)—it encompasses all of reality.

2. Encompassing All Delusions

Second, cessation-and-contemplation encompasses all delusions. It is through illusions concerning the true that the delusions of samsara arise; this illusion is ignorance.

If you have illusions concerning tentative reality, (you should know that) there are various kinds of ignorance within this world, such as ignorance related to and independent of (the passions). The various bonds of mistaken views and conceptions that are associated (with the active passions) are called "related," and those that are not related (to the active passions) are called "independent." You can arouse desires by not knowing about these things. "Not knowing" is (also a kind of) "ignorance" [which is the first link in the chain of dependent origination]. The arousing of desires is called 216

Chapter IV. Encompassing All Dharmas

"volitional activity," and desires are (an activity of) "consciousness." Consciousness and the other four aggregates arouse "name and form," visible form and the movement of the senses are "the six senses." By grasping at objects of the six senses, you arouse "contact." Contact involves following after defiled things; this is "feeling." To find pleasure in feeling is "craving." Craving involves arousing covetousness, which is "attachment." This creates the karmic disposition for further birth, which is "existence." The arising of future aggregates is "birth," the maturation of the aggregates is "decay," and the abandonment of the aggregates is "death."

This twelvefold wheel (of dependent origination) is a mutual working of causes and results. Passionate defilements lead to karmic action, karmic action leads to suffering, suffering leads to passionate afflictions; hence the threefold path (of cyclic samsara).

The Treatise on the Real says (concerning the way of karma), "First there is the action of the later three (poisons of greed, anger, and delusion), and later there is the action of the earlier seven [physical and verbal misdeeds: killing, stealing, illicit sexual lust, abusive language, deceitful language, evil language, and flowery language]; these seven are karmic deeds and are also the way (of samsaric existence)." They lead to (rebirth in) the future. The later three (of greed, anger, and delusion) are not karmic deeds, but are able to lead to the seven [misdeeds that are karmic deeds] and are also the way (of samsaric existence).

The sutras call this a "twelve-linked chain" or a "twelvefold wheel." It is compared to a wheel because we are bound to it with no end. This is also called "constituent" (samsara) because there are the (temporal) intervals of the triple world (of past, present, and future). (In this condition) the principle of the real truth is covered, and you cannot attain liberation. This is a state of disease, and to expound the disease is to know the medicine (to cure it), and the medicine (to cure it) is the cessation-andcontemplation of realizing emptiness from (the perspective of) conventionality. To contemplate (and realize) the medicine is to know the disease, and therefore the delusions are encompassed in the cessation-and-contemplation of realizing emptiness.

If you have illusions concerning the true principle (of reality), then there are "related" and "independent" kinds of ignorance regarding the 217

30a

Great Cessation-and-Contemplation, Volume I

supramundane realm (beyond passions and delusions). Why is this so? Even if you have severed the "related" and "independent" (types of) ignorance within this world (of delusions), there are latent, habitual traces (of ignorance) that still remain. The Hinayana tradition does not consider these latent habits as proper bonds (of passionate affliction), but in the Mahayana it is truly expounded that these are distinct delusions and that this is the "ignorance" of the supramundane realm. Therefore, it says in the Treatise on the Treasured Nature of the Single Vehicle that those of the two vehicles possess the antidotes [to the mistaken views of eternalism, pleasure, selfhood, and so forth, by realizing the truth] of transience, suffering, emptiness, nonself, and so forth, but regarding the Dharma body of the Buddha, these concepts become perversions. "Perversions" refer to ignorance that is "independent" (of the explicit passions). Those who practice the deeds of undefiled wisdom are the three types of those with a mind-born body (that is, the arhats, pratyekabuddhas, and bodhisattvas), or again, the five types of those with a mind-born body. [In terms of the twelvefold chain of dependent origination,] "mind" refers to "consciousness," and "body" refers to name and form, the six senses, contact, and feelings. Attachment and passionate desires are the minute delusions of ignorance that cannot ultimately be extinguished through vain speculation. What is called "existence" refers to (the results of) karmic deeds and birth tainted by passions that are not ultimately (extinguished). "Birth" refers to the evolving of the causes of the three types of mind(-born bodies), and "decay and death" refers to the result of inconceivable transformation. Bundled together, these twelve (links of dependent origination) support four types of obstacles (to awakening) in the undefiled realm, that is, conditions, marks (or causes), birth, and destruction. "Conditions" refer to the way of passions, "marks" (or "causes") refer to the way of karma, and "birth and destruction" refers to the way of suffering. Thus, it should be known that the supramundane realm also involves twelvefold dependent origination. The reason is that all realms below that of the Buddha involve ignorance, and ignorance encourages, (or "waters,") karmic deeds. How can there be no suffering as long as karmic deeds are encouraged?

Although those who have attained (the fruit of) no more backsliding will not fall into the (defiled) twelvefold links (of dependent origination), 218

Chapter IV. Encompassing All Dharmas

they cannot circumvent transmigrating (in some way) from ignorance to decay and death, and from decay and death to ignorance. For this reason, the delusions are the obstacles to (realizing) true reality. These delusions can be regulated by the twofold contemplations of realizing conventionality and realizing the Middle.

Let me add some more analysis [in addition to the above discussion based on the scriptures]. What is the reason (for further analysis)? There are many varieties of the three types of mind-born bodies.

As for those of the two vehicles (who realize emptiness by means) of analyzing the essence, and bodhisattvas of the Shared Teaching, they first exhaustively sever the delusions of this world (by realizing emptiness), but do not yet cultivate and practice (the realization of) conventionality and the Middle, and so even if they are born in the supramundane realm they still have not completely conquered the delusions of the transcendent realm. Their faculties are dull. When they practice contemplation, they must gradually, progressively, and through great periods of time, practice and learn the Buddha Dharmas that are as numerous as the sands of the Ganges River, first destroying minute dust-like (passionate defilements). Not only do these minute (defilements) discourage birth (in the transcendent realm), but they are also able to hinder (attainment of) the way of transformation, and therefore they should be severed early on. Cessation—the means of regulating the mind—is the way to sever these delusions.

If you overcome the delusions of the transcendent realm and advance to severing the threefold way (of cyclic samsara: passions, karma, and suffering), then both related and independent (ignorance), both the trunk and the branches, will all pass away. Therefore, you should know that the contemplation of conventionality truly encompasses the attainment of (destroying) the minute dust-like (passions and delusions), and also encompasses the attainment of (overcoming) ignorance.

As for those two persons of the Distinct and Perfect Teachings, first they should exhaust the delusions of the Shared Teachings and overcome the delusions of the Distinct Teachings. Those born in this realm have sharp spiritual faculties. Just by cultivating the contemplation of the Middle they can overcome the threefold way (of cyclic samsara). The threefold way exists in all the bodhisattva stages, from the first bhūmi stage to the last 219

30b

Great Cessation-and-Contemplation, Volume I

bhūmi stage. The ignorance at each stage should be extinguished part by part (by contemplating the Middle), thus extinguishing karma and extinguishing suffering. (First) the related (ignorance) of each stage passes away, and then the independent (ignorance) passes away. Wisdom is involved in each stage, but wisdom and ignorance are mixed together. Since they are mixed together, this is called "the obstacle to wisdom"; [it is called "the obstacle of wisdom"] because it obstructs (the attainment of) higher wisdom. It is only within the Buddha mind that there is no ignorance, and the way of passionate defilements is exhausted. Because the way of passionate defilements is exhausted, karma is exhausted. Because karma is exhausted, suffering is exhausted. It is only within the Tathāgata that this threefold way (of cyclic samsara) is ultimately (exhausted). Therefore, the contemplation of the Middle encompasses the attainment of (victory over) the delusions of the transcendent world.

3. Encompassing all Wisdom

Third, cessation-and-contemplation encompasses all wisdom. The unity and diversity of all wisdom has been explained above.

In nurturing threefold contemplation, there is no (wisdom) that is not completely exhausted. Worldly wisdom does not illuminate the principle (of reality), but the eleven types of wisdom [as expounded in the Perfection of Wisdom in 25,000 Lines] already encompass it. If we expand on (these wisdoms) and clarify twenty types of wisdom [that is, the seven wisdoms of the Tripiṭaka Teachings, the five wisdoms of the Shared Teachings, the four wisdoms of the Distinct Teachings, and the four wisdoms of the Perfect Teaching], again we see that they are encompassed by the threefold contemplation (of emptiness, conventionality, and the Middle). 4. Encompassing All Practice

Fourth, cessation-and-contemplation encompasses all practice. The "wisdom" discussed above involves understanding, but understanding without practice will not, in the end, lead to arriving (at the final goal). There are two types of practice: the practice of (intellectual) wisdom and the practice of (experiential) practice. Whether you are speaking of the practice of wisdom or the practice of (experiential) practice within the 220

Chapter IV. Encompassing All Dharmas

Tripiṭaka Teachings, up to the practice of wisdom or the practice of (experiential) practice in the Perfect Teaching, the practice of wisdom is the practice proper, and the practice of (experiential) practice is the auxiliary practice. You are able to destroy passionate defilements through vipaśyanā (insight contemplation), and śamatha (cessation) provides the power to help you attain true knowledge and insight. Both proper and auxiliary practices depend on wisdom, just as the feet depend on the eyes (to know where to go). In terms of (practice in) the Tripiṭaka Teachings, the contemplation of transience through analysis is the practice of wisdom, and (the contemplation of) impurity and compassion is the practice of (experiential) practice. These two (types of) practice depend on analytical wisdom to realize emptiness. In terms of (practice in) the Shared Teachings, the practice of wisdom is to perceive the essence of dharmas as an (empty) illusory phantasm, and the practice of (experiential) practice is the cessation-and-contemplation of traversing each and every phenomena by counting the breaths, (observing) each thought, or (concentrating on) each activity (as it happens). These two practices depend on realizing emptiness by realizing the wisdom of (insight into) the essence of phenomena.

If you are to attempt to save sentient beings (as in the Distinct Teachings), you cultivate the wisdom of the path in order to come in contact with mundane reality, and this corresponds to the practice of wisdom. The actual contact with mundane matters corresponds to the practice of (experiential) practice. Both of these practices depend on the wisdom of the path and the realizing of (the truth of) conventionality.

If through the Middle Path you come in contact with true reality, this single way of purity is the practice of wisdom (for those of the Perfect Teaching), and to traverse all the Dharma teachings and all means of salvation that are the Mahayana, (to perceive) twelvefold dependent arising as buddha-nature, and (to perceive) that your thoughts are the seat of awakening, and so forth, are the practices of (experiential) practice. Both of these practices depend on the wisdom of the Middle and the realization of the true aspect of reality.

Next, the basic four dhyāna [meditative stages in the realm of form] are equally concentration and wisdom, and therefore are encompassed by both ("cessation" and "contemplation"). (The meditations of) the realm of desires 221

30c

Great Cessation-and-Contemplation, Volume I

consist of a little concentration and much wisdom, so these are encompassed by "contemplation." It is the same for the intermediary [meditative trance between the first and second levels of dhyāna meditation]. The four concentrations on emptiness [of dharma marks, nonexistence, own-being, and other-being] consist of much concentration and a little wisdom, so these are encompassed by "cessation." As for the four boundless demeanors, the first three (kindness, compassion, and joy) are encompassed by "contemplation," and the (fourth) demeanor of equanimity [or "abandonment"] is encompassed by "cessation."

The nine considerations [of the decomposition of a corpse, from bloating to cremation], the eight mindfulnesses [of Buddha, Dharma, and Sangha, the precepts, equanimity, divine matters, breaths, and death], and the ten considerations [of impermanence, suffering, no-self, the impurity of food, that one cannot find true happiness in this world, death, the impurity of our bodies, severing passions and delusions, being free of desires, and exhausting karmic bonds] are encompassed by "contemplation." Of the eight abandonments [or "liberations" of removing desires by concentration on and internalizing a certain external object; cultivating total concentration by focusing the mind internally; attaining a state of mental and physical purity; maintaining calm while freeing the mind from external objects; focusing on unlimited space and dissolving the distinctions of the external world; attaining both physically and mentally a realm without limits where there are no "existents"; attaining the foundation that transcends space and the mental realm which is neither conceptual nor nonconceptual; and attaining a state in which this foundation is constantly manifested, with a complete extinction of sensations and conceptualizations], the first three abandonments are encompassed by "contemplation" and the latter five are encompassed by "cessation." The nine gradual and progressive concentrations [of the four dhyāna stages of meditation in the realm of form, the four meditations of emptiness in the realm of formlessness, and total extinction of passions and conceptions], the samadhic concentration like a lion of resolute speed, the transcendent samadhic concentration [of an immediate leap instead of progressing through stages], and so forth are encompassed by "cessation." Mindfulness concerning the four objects (of body, feelings, mind, and phenomena) is a matter of wisdom, and so it is encompassed by 222

Chapter IV. Encompassing All Dharmas

"contemplation." If you speak of these as "four mental cessations," this is explained in terms of "recording impurity (of the body) in the mind," and so forth, so this corresponds to being encompassed by "cessation." Ultimately, however, contemplation is the major factor (in this matter). The four proper endeavors [to remove evil that has already accumulated in the past, to avoid accumulating any more evil in the future, to arouse good in the future, and to increase the good that one has already accumulated in the past] consummate mindfulnesses of the four objects, so in this sense they are encompassed by "contemplation." If we consider the two (endeavors) to not arouse evil, these are encompassed by "cessation." The two (endeavors) to arouse good are encompassed by "contemplation."

The four elements of supranormal power [for the exertion of the will, the mind, diligence, and discursive reasoning] follow from four causes and conditions by which you attain samadhic concentration; thus, they are called "fruits" and are encompassed by "cessation."

Of the five (moral) faculties [of faith, diligence, mindfulness, concentration, and wisdom], the three faculties of faith, diligence, and wisdom are encompassed by "contemplation," and mindfulness and concentration are encompassed by "cessation." Or, faith and mindfulness belong to both ("cessation" and "contemplation").

The same is true for the five powers [of faith, diligence, mindfulness, concentration, and wisdom].

Of the seven components of awakening, discernment, joy, and diligence are encompassed by "contemplation"; serenity (through the removal of passions), equanimity, and concentration are encompassed by "cessation"; and mindfulness is common to both.

Of the eightfold noble path, correct views and correct thinking are encompassed by "contemplation"; correct action, correct speech, and a correct lifestyle correspond to the precepts and thus are encompassed by "cessation"; and correct mindfulness, correct concentration, and correct diligence are also encompassed by cessation.

Of the Four Noble Truths, three truths (of suffering, the cause of suffering, and the path to extinguish suffering) are conditioned actions, and thus correspond to the category of "contemplation." The truth of extinction concerns unconditioned action, and thus corresponds to the category of "cessation." 223

Great Cessation-and-Contemplation, Volume I

The sixteen meditations [on the Four Noble Truths of the truth of suffering as transiency, suffering, emptiness, and without selfhood; the truth of the origin of suffering as cause, arising, birth, and conditions; the truth of extinction as extinction, quiescence, sublime, and liberation; and the truth of the path as path, thusness, practice, and liberation] all correspond to the category of "contemplation."

The Four Universal Vows arise in accordance with the Four Noble Truths, as explained above.

Of the eighteen unique qualities (of a buddha), the three qualities of "acting in accordance with wisdom regarding physical, verbal, and mental deeds" are encompassed by "contemplation"; the three qualities of "not failing" (physically, verbally, and mentally) are encompassed by "cessation"; "knowing the past, present, and future" is encompassed by "contemplation"; the rest should be known (in the same way).

Of the four fearlessnesses, the fearlessness based on universal wisdom is encompassed by "contemplation"; (the fearlessness based on) extinction of defilements is encompassed by "cessation"; (the fearlessness based on explanation of) the way to attain the path is encompassed by "contemplation"; and (the fearlessness based on explanation about) the obstacles to the path is encompassed by "cessation."

The categories of the three types of samadhic concentration (characterized by emptiness, featurelessness, and actionlessness) are encompassed by "cessation," and the categories of the three types of liberation [corresponding to the three types of samadhic concentration] are encompassed by "contemplation."

Of the six perfections, the first three (of giving, keeping the precepts, and patience) are encompassed by "cessation"; the last three (of diligence, meditation, and prajñā-wisdom) are a matter of wisdom and are encompassed by "contemplation." Again, (in another sense) the first five perfections are encompassed by "cessation"; prajñā-wisdom is encompassed by "contemplation." Again, (in another sense) all six perfections are virtues of adornment and are encompassed by "cessation."

[All types of meditation listed in the Perfection of Wisdom in 25,000 Lines and discussed in the Great Treatise,] such as nine types of great dhyāna meditation and the hundred and eight samadhic concentrations, are all 224

Chapter IV. Encompassing All Dharmas

encompassed by "cessation." (Contemplating) eighteen kinds of emptiness, ten analogies (for emptiness), or five hundred dhāraṇī spells [listed in the Perfection of Wisdom in 25,000 Lines and discussed in the Great Treatise] are all encompassed by "contemplation."

In this way, of all practices of (intellectual) wisdom and (experiential) practice, there is none that is not encompassed in cessation-and-contemplation. It should be known that even though "cessation-and-contemplation" is a concise term, its meaning is vast.

5. Encompassing All Levels

Fifth, (cessation-and-contemplation) encompasses all levels (of attainment). (One may say that) if the first stage is (indivisible from) the second stage, and the second stage is (indivisible from) the third stage, (because no matter what "stage" you are at, there is) the true thusness of quiescent extinction, then why do we speak of graded levels (of attainment)? This is (the point of view) that (ultimately) there are no graded levels (of attainment). On the other hand, all sorts of stages and levels are expounded here and there in the Mahayana sutras. Although (ultimately) there is no (substantial) arising and no (substantial) perishing, and correct wisdom cannot be "obtained," you do cure passionate defilements, karma, and suffering. If the threefold path (of cyclic existence) is pure but there are distinctions that can be made regarding unconditioned dharmas [such as nirvana], then why eschew (the necessity for) graded levels? [Therefore, it is meaningful to speak of levels of attainment.]

1. The Tripiṭaka Teachings

If you (attempt to) realize emptiness through the analytical breakdown of dharmas and in terms of the two categories of existence and nonexistence in order to sever (the defilements of) the threefold path, we have (distinct stages like those of) the Abhidharma teaching of the seven types of wise people, the seven sages, or the four fruits of the śrāmaṇa, or the twenty-seven levels of the wise and the sages as clarified in the Treatise on the Real, up to and including the categories of "neither existence nor nonexistence." All of these levels that result from an analytical approach to emptiness are encompassed in "contemplation."

225

31a

Great Cessation-and-Contemplation, Volume I

2. The Shared Teachings

If you realize emptiness through the four categories (of the tetralemma) concerning the essence of phenomena in order to sever (the defilements of) the threefold path (of cyclic samsara), we have the levels that are common to those of the three vehicles from the stage of "parched" wisdom to that of the eighth bhūmi stage, as clarified in the Perfection of Wisdom in 25,000 Lines. These are all encompassed in the realization of emptiness by cessation-and-contemplation.

3. The Distinct Teachings

If you realize a reentry into the conventional from the basis of (a realization of) emptiness, by cultivating distinct practices one by one, but are not (skilled in) attaining the intent (of buddhahood), you will achieve the level of overcoming delusions of thirty states of mind [that correspond to the first thirty bodhisattva stages]. These are encompassed using the two "contemplations" of emptiness and conventionality. One who is skilled in attaining the intent (of buddhahood) can obliterate the threefold path (of cyclic samsara) and achieve the levels of the ten bhūmi stages. This is encompassed by the third contemplation (of the Middle). On the other hand, this is encompassed purely by the use of the contemplation of conventionality. The same can be said for the use of the four gates (of the tetralemma). 4. The Perfect Teaching

Regarding the practice of faith and understanding at (the level of) the Perfect Teaching, you realize the indivisibility of phenomena and principle (of reality). Through the practice of contemplation, you enter (the level of) resemblance (to buddhahood), and advance to obliterate ignorance by exposing, signifying, awakening, and realizing the Buddha's knowledge and insight. (In terms of the Perfect Teaching,) there are forty-two levels through which, [as it says in the Lotus Sutra,] "one rides the same jeweled vehicle directly to the seat of awakening." The Great Nirvana Sutra explains that the first fifteen days (of a monthly cycle), when the light of the moon gradually turns brighter, are analogous to (increasing in) the virtue of wisdom, and that the gradual diminishing of moonlight after the sixteenth day are analogous to the virtue of severing (passionate delusions). Also, as for the fourteen (levels) of prajñā-wisdom being the causal levels, and the fifteen (types of 226

Chapter IV. Encompassing All Dharmas

the virtues of wisdom and severance) such as (the ultimate level of) sublime awakening being the resultant levels, all of these are encompassed in the use of the contemplation of the Middle.

The same can be said for the use of the four gates (of the tetralemma). 5. Questions and Answers on Encompassing All Levels

Question: Mahayana does not clarify the stages and levels (of practice and attainment). How can you say that they are encompassed by cessation-and-contemplation?

Answer: The Mahayana sutras and treatises do clarify the stages and levels (of practice and attainment). You fear (the idea of) stages and levels, and (hope to) realize no stages and levels, but that does not grant you (a state of) no bondage (to attachments and delusions). [On the other hand, as the Vimalakīrti Sutra says,] "liberation is independent of the nature of words and letters," so even though you speak of stages and levels, (it is true that) there are (ultimately) no (substantive) stages and levels. The Middle Treatise says that this is like a non-Buddhist who rejects worldly causality because (of the teaching that ultimately) there is no (substantial reality to) this world or the next, and who rejects transworldly causality because (of the teaching that ultimately) the Three Treasures (Buddha, Dharma, and Sangha), the Four Noble Truths, and the four fruits of the śrāmaṇa (stream-enterer, once-returner, nonreturner, and arhat) have no (substantial) existence. What does it mean (to say) that the Three Treasures do not exist? If you already have the insight that there is no (substantial) extinction, then (you can realize the sense in which) the Three Treasures, the Four Noble Truths, and the four fruits of the śrāmaṇa of the Tripiṭaka Teachings do not exist. But if you have not even attained the (preliminary) fruits of the path that are a clumsy form of salvation, how can you attain (the realization of) the Three Treasures, the Four Noble Truths, and the four fruits of the śrāmaṇas of the other three [Teachings, Shared, Distinct, and Perfect]? This is to reject the criticism of the non-Buddhists that deny the Three Treasures and so forth of the Fourfold Teachings (of the Buddha Dharma). If you blithely reject (the levels and practices of) "clumsy salvation," this only considers (the understanding of) the Three Treasures, the Four Noble Truths, and the four fruits of the śrāmaṇas of the Tripiṭaka Teachings and does not take into account the fruits of the path (as understood) in the other three teachings. 227

31b

Great Cessation-and-Contemplation, Volume I

The position I am trying to destroy is that the Three Treasures, the Four Noble Truths, and the four fruits of the śrāmaṇa exist (substantially, not to deny that they exist conventionally). That is, if you analytically deconstruct the passionate defilements, karma, and sufferings of this world (and thus realize their emptiness), this is (an understanding of) the Three Treasures, the Four Noble Truths, and the four fruits of the śrāmaṇa at the level of the Tripiṭaka Teachings. If you (realize their emptiness by) "deconstructing their essence," this is (the understanding of) the Three Treasures, the Four Noble Truths, and the four fruits of the śrāmaṇa at the level of the (other) three teachings.

In terms of this single statement (in the Middle Treatise) you should cure the tendency of "insiders" [that is, Buddhists] to get mired in and stuck with [an attachment to the "existence" of phenomena, the Four Noble Truths, and such things], and destroy the tendency of "outsiders" [that is, non-Buddhists] to be satisfied with mistaken views. You should relinquish both extremes as mistaken and inferior and establish the correct (understanding of) the Three Treasures and the Four Noble Truths. How, then, can you say that these do not (at least conventionally) exist?

However, whether there are levels or no levels (of attainment) cannot be fully comprehended without realizing awakening. Now you must simply believe the teachings. The teachings that say (levels of attainment) do exist give various details concerning stages and levels. The teachings that say they do not exist emphasize a sudden identity with emptiness and purity. The bodhisattva's way of understanding categories is by not relying on categories (as ultimate). In expressing levels (of attainment) in terms of emptiness, (you can only say that) levels (of attainment) are unobtainable. There should be no more argument about this matter.

Again, in terms of the tetralemma (of the fourfold verse in Chapter 24, verse 18) of the Middle Treatise, you can obtain the meaning that there are stages and levels. The verse says, "All things that arise through conditioned co-arising, I explain as emptiness." This involves obliterating passionate defilements, karma, and suffering. For a beginner (or stream-enterer) this involves (gaining) wisdom and severance (of passions and delusions), and for a bodhisattva this involves attaining patience from realizing that phenomena do not arise. For those of the two vehicles this is equivalent to achieving 228

Chapter IV. Encompassing All Dharmas

the sixth bhūmi stage; the seventh bhūmi stage is still preparatory, and the tenth bhūmi stage is like that of a buddha. These stages are quite clear; how can it be said that there are no (levels)?

The (next phrase of the Middle Treatise) verse, "again, they are conventional designations," means that you gradually and progressively obliterate the triple path of the world beyond (explicit delusions and ignorance). This refers to the forty-two levels of the wise and the sages. How can it be said that there are no (levels)?

(The next phrase,) "again, this is the meaning of the Middle Path," means that at the level of the Perfect Teaching you obliterate the five levels of delusions (from mistaken views in the triple world through fundamental ignorance). There are also the levels of the Six Identities. How can it be said that there are no (levels)?

The use of the tetralemma also encompasses all levels, and all the levels (of attainment) do not go beyond the four options (of the tetralemma). Since the tetralemma does not go beyond (the scope of) cessation-and-contemplation, it can be said that (cessation-and-contemplation) encompasses all levels (of attainment).

6. Encompassing All Teachings

Sixth, (cessation-and-contemplation) encompasses all teachings. The Treatise on the Ten Stages says that the mind creates names and terms for all phenomena, (thus giving them conventional reality); without the mind there would be no names or terms (and thus no recognition of phenomenal reality). It should be known that all worldly and transworldly names and terms arise from the mind. If in contemplating the mind you are severely biased and thereby conform to the flow of ignorance, then all sorts of bad teachings will arise [for instance, the classical schools of Indian philosophy] such as Sāṃkhya and Vaiśeṣika, or the other ninety-five types of mistaken views and teachings.

On the other hand, various good teachings do arise. [In China there are ideas such as] the five elements (of wood, fire, earth, metal, and water); the six periods of the day, (evening, midnight, early morning, morning, noon, and afternoon); (the dualistic system of) yin-yang; the eight divination signs; the Five Classics (the Book of Changes, the Books of History, Odes, Rites, and the Spring and Autumn Annals); and the works of the masters and the 229

31c

Great Cessation-and-Contemplation, Volume I

(classical) histories—these are famous teachings that are not the path (of the Buddha) yet are worldly wisdom. They all arise from the mind. How about famous transmundane (Buddhist) teachings: how do they all arise from the mind? In the Treatise on the Treasured Nature of the Single Vehicle, Sāramati says that there is one great sutra scroll [or "painting cloth"] which is as large as the great chiliocosm, on which are recorded things of the great chiliocosm. Whether small or middle-sized, or as large as the continents under heaven or the triple realm, all these things are recorded and exist within one small particle. This one particle contains all particles. There is a person [the Buddha] who transcends the world (in wisdom) and perceives this great sutra scroll [or "painting cloth"] with a pure divine eye, and has the following thought: "Why is this great sutra scroll inside a minute particle, where it is useless to all sentient beings?" Thus, with skillful means he breaks (the minute particle) and releases the sutra scroll, and thus benefits others. The sutra scroll of the Tathāgata's unobstructed wisdom is included within the body of each and every sentient being, but (sentient beings) are covered with perversions so they can neither believe nor perceive (this inherent potential for awakening). The Buddha teaches sentient beings to cultivate the eightfold noble path, destroy all empty delusions, and perceive that their own wisdom is equal to that of the Tathāgata. This is (an explanation) in terms of "minute particles," and an analogy in terms of (the deluded realm of conventional) existence. Next, let me give an analogy in terms of emptiness. The Treatise on Arousing the Aspiration for Awakening says that it is as if there were a person who perceives the extinction of the Buddha Dharma and reverently copies the twelvefold (Buddhist) canon in empty space. Even though (the canon) was there in its completeness, not one of all the sentient beings knew of it. A long while later, another person was traveling through this space and saw the sutras (written there in space) and was surprised that sentient beings did not know or see them. He thereupon copied them down and thus showed it to and guided the sentient beings.

What does "to copy the sutras" mean here? It means to lead sentient beings to cultivate the eightfold noble path, to destroy empty delusions, and so forth. There are many different types of cultivating. 230

Chapter IV. Encompassing All Dharmas

If you cultivate the eightfold noble path by contemplating thought in terms of the arising and perishing of its causes and conditions and as transient, this is like copying the Tripiṭaka sutras. If you contemplate thoughts by discriminating and measuring their innumerable types, ordinary people and those of the two vehicles will not be able to handle this, but bodhisattvas with the Dharma eye will be able to perceive this; this is the cultivation of the eightfold noble path as immeasurable and is like copying the sutras of the Distinct Teachings.

If you perfectly cultivate the eightfold noble path by contemplating thoughts as endowed with the buddha-nature, this is like copying the sutras of the Middle Path (and the Perfect Teaching). This is to clarify that all dharmas emerge from the mind, that the mind is (indivisible from) Mahayana, and the mind is (indivisible from) buddha-nature. You can perceive that your own wisdom is equal to that of the Tathāgata.

Again, to contemplate thoughts as (indivisible from) conventional reality and (indivisible from) the Middle is to encompass (the teaching of) the Flower Garland Sutra. If you contemplate thoughts in terms of the causes and conditions of the arising of phenomena—that they arise and perish—this encompasses the Tripiṭaka Teachings of the fourfold Āgama sutras whose teachings are like milk. If you contemplate thoughts as empty, this encompasses the shared (teaching of the) Perfection of Wisdom sutras that are like cream. If you are endowed with contemplating thoughts in terms of the causes and conditions of the arising of dharmas in terms of the indivisibility of emptiness, conventionality, and the Middle, this encompasses (the teachings of) the Vaipulya sutras that are like curds. If you focus only on the indivisibility of emptiness, conventionality, and the Middle, this encompasses (the teachings of) the Perfection of Wisdom sutras that are like butter. If you contemplate thoughts by utilizing only the Middle, this encompasses the Lotus Sutra and the great event of the revealing of the Buddha's knowledge and insight. This is the proper and direct (teaching of the) sutras that is like ghee. If you utilize the features of the tetralemma in contemplating thoughts, this is (the teachings of) the Great Nirvana Sutra, the sutra that is like ghee, (that teach that everyone has) buddha-nature and the same insight (as the Tathāgata).

231

32a

Great Cessation-and-Contemplation, Volume I

Also, if [as it says in the Great Nirvana Sutra] "in contemplating causes and conditions you contemplate causes and conditions as (indivisible from) buddha-nature," and that buddha-nature is (indivisible from) the Tathāgata, then this is called (the poison) in the milk that kills people. If you contemplate emptiness through analysis, (contemplate) that buddha-nature is (indivisible from) contemplating emptiness through analysis, and (contemplate) that buddha-nature is (indivisible from) the Tathāgata, this is called (the poison) in the cream that kills people. If you contemplate emptiness directly and contemplate the indivisibility of emptiness and buddha-nature, this is called (the poison in) the curds that kills people. If you contemplate conventionality and contemplate the indivisibility of conventionality and buddha-nature, this is (the poison in) the butter that kills people. If you contemplate the Middle directly and contemplate the indivisibility of the Middle and buddha-nature, this is called (the poison in) the ghee that kills people. The words "kills people" that appear throughout (this passage) refer to the "death" of those who have already severed the two types of rebirth and purified the three paths. This cessation-and-contemplation encompasses the variable teachings.

A brief presentation of the encompassing (of all teachings) is as outlined above. A broader presentation of the encompassing (of all teachings) would involve weaving together all the teachings of the sutras. (However, let it be known that) the utilization of cessation-and-contemplation encompasses all of them and leaves nothing that is not exhausted.

Further, briefly, there are two implications to the idea that the mind encompasses all teachings.

First, all sentient beings are endowed with all dharmas (or "Dharma teachings") in their minds. The Tathāgata clarifies and illumines these mental dharmas, considering how they should be explained to each mind. (In this way,) the immeasurable teachings and dharmas emerge from, and on the basis of, the mind.

Second, the Tathāgata dwelled in the past and forged the gradual and sudden (teachings concerning) contemplating thoughts, perfected (both) the incomplete (preparatory) and perfect (cessation-and-contemplation), and through this expounded to sentient beings about (the practice of) contemplating thoughts. He thus taught and saved his disciples and led them to learn that 232

Chapter IV. Encompassing All Dharmas

the Tathāgata had destroyed the minute dust-like delusions. Thus emerged the scrolls of sutras that had been reverently copied in space. Therefore, we have the scrolls of the canon, and all (the teachings therein) are encompassed by the three types of cessation and three types of contemplation. 7. Summary of the

Six Kinds of Encompassing

The above six kinds of encompassing should be understood progressively as follows:

To say directly that one dharma encompasses all dharmas is to say that one truth of reality encompasses all reality, all delusions, all wisdom, all practices, all levels, and all teachings. Also, one delusion encompasses all reality, wisdom, practices, levels, and teachings. Again, one wisdom encompasses all reality, delusions, practices, levels, and teachings. Again, one practice encompasses all reality, delusions, wisdom, levels, and teachings. Again, one level (of attainment) encompasses all reality, delusions, wisdom, practices, and teachings. Again, one teaching encompasses all reality, delusions, wisdom, practice, and levels.

233

Chapter V

Incomplete and Perfect

Cessation-and-Contemplation

Fifth is the clarification of incomplete and perfect [cessation-andcontemplation]. Those who are practicing (the Buddhist path) already know that there is no dharma that is not embraced in cessation-and-contemplation. That which is included in the (Buddha) Dharma is truly multifarious; thus, you should know the meanings of both the great (Mahayana) and the small (Hinayana), what is common and not common (to both), and the meaning of what is tentative and real, what is conceivable and what is inconceivable. Therefore, I will briefly discuss (the practice of cessation-and-contemplation) that is (one-sided and) incomplete and that which is perfect (and complete). This subject includes five sections:

1. Clarification of the great and the small.

2. Clarification of the partial and the full.

3. Clarification of the incomplete and the perfect.

4. Clarification of the gradual and the sudden.

5. Clarification of the tentative and the real.

The ultimate truth is neither great nor small, neither tentative nor real. (The ultimate truth that is expressed through) the great (Mahayana) and the small (Hinayana), the tentative and the real, is beyond (adequate) verbalization, but since there are causes and conditions [involved in living in this world and having to do with the appearance of the Buddha], the great and the small (teachings and practices) should be verbalized. Through the working of small means, (the Buddha) expounded the small (Hinayana) to the five monks (at Deer Park); through the working of great means, (the Buddha) expounded the great (Mahayana) to the bodhisattvas. Whether great (Mahayana) or small (Hinayana), both are means, and their (respective) purposes should be known. Therefore, I have used five contrasting pairs to illustrate the subject and to avoid confusion.

235

32b

Great Cessation-and-Contemplation, Volume I

1. Clarification of the

Great and the Small

"Small" refers to Hinayana. The power of wisdom (of those practicing Hinayana) is weak, and they are satisfied with merely cultivating the analytic method of cessation-and-cultivation regarding physical and mental phenomena. It is like (the section in) the Great Treatise that interprets the perfection of giving and criticizes the heterodox teaching on atoms: Do these dust-like (atoms) exist or not exist? If they exist, then these extremely minute forms have some physical extension (in the ten directions) [and thus they are not the most elemental particle]. If they do not exist, then they have no physical extension [and thus cannot be said to be an elemental particle].

If the extremely minute forms are analyzed as not perishing, then this is the (extreme, mistaken) view of eternal (existence) and (substantial) Being; if the extremely minute forms are analyzed as perishing, this is the (extreme, mistaken) view of annihilationism and nothingness. These are heterodox teachings (based on) the analysis of forms [by breaking them down into basic elements].

The analysis of mental phenomena is also like this. The text of the Great Treatise, where it clarifies the Tripiṭaka method of contemplation by analyzing phenomena, says, "Forms, whether coarse or fine, should all be contemplated as transient and without self-existence." The reason is that, whether coarse or fine, forms arise (in the mind) because of ignorance. Since ignorant (mental impressions) are not true reality (itself), both the coarse and fine (impressions of form) have only conventional (reality or existence). Because they are (merely) conventional, they are transient and without self-nature; thus, you can realize their emptiness.

Also, even an ephemeral (thought) surely arises through (the interplay of) the sense organs and sense objects, and there is not even one phenomena that does not arise through such conditions. To arise through conditions means that each and every phenomenon is transient. Some people say that one thought in the mind lasts for sixty moments, and others say for thirty billion moments. But nothing abides for even a moment, and nothing remains from thought to thought. This transiency and lack of substantiality means that the 236

Chapter V. Incomplete and Perfect Cessation-and-Contemplation basis of the passionate afflictions is deconstructed. Since (ultimately) there is no karmic action, and no suffering, and samsara perishes, this (realization) is called "nirvana." This (analysis of dharmas) is the meaning of "contemplation" (in the Tripiṭaka Teachings) that consists of analytically breaking down forms and mental phenomena.

The term "analysis" [or "breaking down"] is originally from the non-Buddhists. It refers (to the method used) to counter and overcome false analysis and to clarify correct analysis. But why use it only (to counter) the mistakes of the heterodox teachings? It should also be utilized for "correct analysis." If a disciple of the Buddha (erroneously) clings to the teachings of the Buddha and thus arouses an attachment to mistaken views, you should utilize correct analysis (in this situation). Examples of this would range from attachment to the four mistaken views that arise from (clinging erroneously to portions of) the tetralemma of the Tripiṭaka Teachings, through attachment to the four mistaken views that arise from (clinging erroneously to portions of) the tetralemma of the Perfect Teaching, and (to falling into) vain speculation and argumentation by affirming your own (position or understanding) and rejecting those of others. Even though you have tasted the ambrosia (of the Buddha Dharma), (such attitudes) harm your life-force and you will die early. (The situation is as if) you bind yourself with golden chains and thus roll through the flow of samsara. You should utilize correct analysis (to rectify this situation). Therefore, when the Great Treatise says to "destroy nirvana," this does not refer to destroying the nirvana of a Noble One. It says to "destroy nirvana" in reference to a learner who has not yet attained (ultimate) nirvana and yet is attached (to a limited nirvana) and gives rise to vain speculations. If this is the case, then the method of analyzing phenomena should be utilized as a means to destroy this (misunderstanding). In general, there are four possibilities (of the tetralemma), and each one of these possibilities includes ten methods [or "modes of contemplation"], from "properly knowing causes and conditions" (as inconceivable) to the "nonarising of the phenomena of passionate afflictions." Through these methods you are able to perceive the supreme (truth).

Therefore, know that (the analysis of phenomena through) the tetralemma of the Tripiṭaka Teachings—the cessation-and-contemplation of analyzing phenomena—is without a doubt (the way of) Hinayana.

237

32c

Great Cessation-and-Contemplation, Volume I

Next is the clarification of "great," which refers to Mahayana. The wisdom (of those who practice Mahayana) is profound and sharp and involves cultivation of cessation-and-contemplation of the essence of phenomena as nonarising and nonperishing. It is practiced by great people, and so it is called the "Great Vehicle" (Mahayana). That which is clarified in the Middle Treatise as "the identity of (conditioned arising as) emptiness" is Mahayana. "Mahayana" means "great." The Great Treatise says that those who wish for the attainment of the śrāvaka should learn prajñā-wisdom. This is basically the method of the bodhisattva, but since the great (Mahayana) is able to encompass the small (Hinayana), so the śrāvakas are also embraced (by the Mahayana). The Vermilion Peacock Gate [the south-central entrance to the capital] built by the Emperor [illustrates how the large encompasses the small]: properly (speaking, it was built so that) the imperial events proceed through it, but that does not impair the going in and out of the gate by the masses of the "little" people. Even though the "little" people pass through, it is still the imperial gate. It is the same for the Mahayana. Properly speaking, realizing emptiness through (direct insight into) the essence of phenomena is (the practice of) the bodhisattvas, but if there are those of the Hinayana who have (this practice or ability), it should still be called Mahayana. On the other hand, for example, if a buddha or bodhisattva uses the Tripiṭaka method of analyzing dharmas, this (method) is still Hinayana. This "Mahayana contemplation of the essence of dharmas" is different from that of the Tripiṭaka. The Tripiṭaka teaches that the names (of phenomena) are conventional, but that the phenomena (themselves) are real, and you realize emptiness by analyzing this reality, like realizing emptiness by removing all the pillars [that support substantialist thinking]. Now, the meaning of "essence" in Mahayana is that both the names and the (supposed) reality (underlying the names) all are only conventionally existent. Their "own marks" [that is, their self-identifying characteristics] are empty (of independent existence) and are fundamentally quiescent. (This emptiness) is like (the reflection of) a pillar in a mirror; fundamentally (the reflection) is not, by itself, a pillar. (The reflection) is empty even without waiting for the pillar itself to perish. The reflection is itself empty; it neither arises nor perishes, and it is not the same as a "real" pillar.

238

Chapter V. Incomplete and Perfect Cessation-and-Contemplation Again, the Great Treatise clarifies the contemplation of phenomena in their essence for Mahayana people by telling about when the Buddha sat on top of a square beam and spoke to the monks, saying that when the monks attain dhyāna concentration, it seems that they can transform earth into gold and gold into earth, but these are not really (substantial) gold or earth but merely transformations (of consciousness). It is the same for both material and mental (phenomena). They neither arise nor perish. It is the same for the transformation of ignorance! Fundamentally it has no independent arising, so how can it perish?

The Great Treatise also says to contemplate a single fragment of a fine piece of cloth as endowed with eighteen kinds of emptiness; this is called the contemplation of the essence of phenomena.

Again, the Tripiṭaka (method of) analysis is called the contemplation of form and mental (phenomena) in accordance with the feelings (of sentient beings). This contemplation is an analysis of (phenomena as) "existence," a contemplation of phenomena. It involves a (partial) realization of the truth, but a truth that does not include (insight into) buddha-nature and does not involve an encounter with the real principle (of reality). (This truth) is only (conventionally) true in accordance with the feelings (of sentient beings). The Mahayana (contemplation of) the essence of phenomena is called the contemplation of form and mental (phenomena) in accordance with the principle (of reality). (Such contemplation is) like probing an apparition to discover a conjurer and probing the conjurer to discover the method for conjuring an apparition. Again, it can be compared to probing (the process and reality of) dreams to discover (the phenomena of) sleeping. When you probe (the process of) sleeping, you discover (the role of) the mind. If you probe after the form and mental (phenomena associated with) an apparition, you discover (the fact of) ignorance; when you probe ignorance, you discover buddha-nature. Since (the method of contemplating) the essence of phenomena leads to (insight into) the principle (of reality), this is called the "contemplation that is in accordance with the principle (of reality)." Cessation-and-contemplation of the essence of phenomena consists of four feasible options (of the tetralemma). Each of these options contains the ten methods (or modes) for accomplishing contemplation. 239

Great Cessation-and-Contemplation, Volume I

This contemplation (of the essence of phenomena) is not merely a way to realize the essence of non-Buddhist ways, which are concerned with the physical and mental fruits and retributions (in future lives). Rather, it involves a preparation against all such attachments. Those who have not yet realized (the limitations of) the four Tripiṭaka options [or "gates"] through the four Perfect options are attached to the options and give rise to mistaken views. (If you realize that) all the (so-called) essences are (empty) like an apparition, then without a doubt this can be called Mahayana cessation-and-contemplation.

If you attain (understanding of) the meaning of contemplation used in this way, then you should empty and destroy attachment to the various Mahayana teachings [or "gates"]. (Then you should realize that) ultimately this (method and teaching) is not the same as that of the (doctrinal learning-centered) Dharma masters and (practice-centered) meditation masters of this world. Though it is said that Laozi's Daodejing and Zhuangzi's (mystical way of) "leisurely walking" are of the same order as the Buddha Dharma, their meaning is not the same. If you arouse attachments to the perfect teachings (of Mahayana), these should be destroyed (using the methods of) the preliminary level of the Tripiṭaka Teachings. But such a one (who becomes attached to the Perfect Teaching) has not realized even the Hinayana, how much more so for ordinary, ignorant people with mistaken views [such as followers of Laozi and Zhuangzi]? [The Buddha Dharma and the non-Buddhist teachings, such as those of Laozi and Zhuangzi, are of a different order, as the light of] a firefly and the sun are of a different scale, and a mountain and a thin hair transcend comparison. How can we not be critical of [Kāśyapa's arrogance in] boasting of his own spiritual powers (compared) with those of Gautama? 2. Clarification of the

Partial and the Full

Second is the clarification of the partial and the full. The "partial" is the clarification of the ninefold scriptures (of the incomplete Hinayana canon), and the "full" is the clarification of the twelvefold scriptures (of Mahayana). It has been claimed by some in this world that (the Buddha's teachings) were finally "full" or complete when the "permanent abiding" of nirvana (was taught), [for example, in the Great Nirvana Sutra,] and that the rest 240

Chapter V. Incomplete and Perfect Cessation-and-Contemplation (of the teachings) are partial. However, Bodhiruci said that "the Tripiṭaka canon is partial, and that which comes after the Perfection of Wisdom sutras is full and complete."

The explanation of "great" and "small" can be directly applied in the same way to the terms "partial" and "full" that I am clarifying now. Previously I applied comments on "analysis" and "essence" (as methods for understanding phenomena) regarding "great" and "small," and now also (the methods of) "analysis" and "essence" can be applied regarding "partial" and "full," as explained above.

3. Clarification of the

Incomplete and the Perfect

Third is the clarification of the incomplete and the perfect. "Incomplete" refers to "one-sided prejudice," and "perfect" refers to "perfectly complete." Generally, it is thought that "incomplete" is another way of saying "small" [or "inferior"], but this is not adequate. If the subject is considered from another perspective, the meanings do not match. The two terms "partial" and "small," if narrowly defined, come out "short" [and refer to something that is "faulty" or "mistaken"], and no matter how much they are stretched, cannot be completely drawn out. The term "incomplete," however, implies an ongoing process, of advancing from the "small" to the "great." For example, half-months share the upper and lower phases of the crescent moon, but the phases of the moon are not like that. From the first (phase) when the moon is like the bow-shaped (eyebrows of a beautiful) woman, to the fourteenth night (of the lunar cycle), all the changes are gradual, and only the fifteenth night is called the perfect full moon. It is the same for (the terms) "small" and "partial." If the method of analyzing phenomena, partial texts, and the way of Hinayana (are used), these cannot be called "great," [that is, full and perfect Mahayana].

The term "incomplete" is far (different) from this. Beginning from the preliminary Tripiṭaka cessation-and-contemplation of analyzing phenomena, through entering the Middle by rejecting extremes by means of the cessation-and-contemplation of the Distinct Teachings, all [including some Mahayana teachings] are called "incomplete" [though not "mistaken"]. Therefore, it says in the Great Nirvana Sutra that "Before this (realization 33a

241

Great Cessation-and-Contemplation, Volume I

of the constancy, bliss, selfhood, and purity of nirvana), we all could be said to have been people with false views." It is only the cessation-and-contemplation of the threefold truth in a single mind of the Perfect Teaching, a term in accordance with the intent (of the Buddha), which alone deserves to be called "perfect."

4. Clarification of the

Gradual and the Sudden

Fourth is the clarification of the gradual and the sudden. "Gradual" refers to the "progressive" or "successive" advance from the shallow to the profound, and "sudden" refers to the sudden (attainment of) completeness and the sudden (attainment of the) ultimate. This (pair of terms) does not have any other (additional) meanings but enhances the terms "incomplete" and "perfect." All the Tripiṭaka cessation-and-contemplation is "gradual," and the cessation-and-contemplation of the Perfect Teaching is called "sudden." This is an interpretation in terms of the names themselves, and the meaning is already evident.

Now I will discuss this further so as not to leave anything neglected or obscure.

[1.] If (we consider) the cessation-and-contemplations of the first two teachings (Tripiṭaka and Shared) (we see that) they are gradual and not sudden. Their power does not reach far, but only comprehends an incomplete one-sided truth. The cessation-and-contemplation of the Perfect Teaching is sudden and not gradual, and thus one practices the great, direct path, that is, the Middle (beyond) the extremes. The cessation-and-contemplation of the Distinct Teachings is both gradual and sudden. Why is this so? It is called "sudden" because a beginner (in this teaching) already knows the Middle. It is called "gradual" because one attains realization by advancing through preparatory stages.

[2.] Next, the contemplations of the first two (Tripiṭaka and Shared Teachings)—regarding contemplation, teaching, practice, and attestation of awakening—are all called gradual. The teaching, contemplation, and practice of the Distinct Teachings are all called gradual, and the path of attestation of awakening is sudden. The teaching, contemplation, practice, and attestation of awakening of the Perfect Teaching are all called sudden. Why is this so? 242

Chapter V. Incomplete and Perfect Cessation-and-Contemplation The contemplations (of those) of the first two (teachings) are teachings of skillful means. [Their capacities are limited and coarse, like the ignorant son (in the parable of the Lotus Sutra) who dwelled in] a grass hut [instead of in the palace with his father where he belonged], and their ways are crooked and roundabout, and therefore the four types of teaching and contemplation (of the Tripiṭaka and Shared Teachings) are all gradual. The Distinct contemplation incorporates expositions of (skillful) means. Since you rely on these means of preparatory practices to first destroy the delusions common (to those of the three vehicles), these three types (of the three vehicles) are all gradual. If you later destroy (fundamental) ignorance and perceive buddha-nature, this is the attestation of the path (of awakening) and is sudden.

The Perfect contemplation involves, [as it says in the Lotus Sutra,] "directly abandoning means and preaching only the supreme path," "only this one deed (of buddhahood) is real and the other two (vehicles) are unreal," and "(the Buddha) expounds only the supreme reality"—this is called the "teaching of the real." "To practice the practice of the Tathāgata" and "enter the Tathāgata's room and (wear) his robe and (sit on) his seat," [and, in the Great Nirvana Sutra,] "to have one practice as the practice of the Tathāgata"—these are called the "practices of the real." To thus have insight into the Middle Path is one ultimate (attainment); this is the same as the Tathāgata attaining the Dharma body—there is no difference or distinction. This is called the "attestation (of awakening) of the real." [3.] The contemplations during the causal stages (leading to buddhahood) for the first two (Tripiṭaka and Shared Teachings) involve (the categories of) teachings, practice, attestation of awakening, and persons. (They teach that) after the fruit (of buddhahood) has been attained, there are teachings but no practice, no attestation of awakening, and no persons. Why is this so? People in the causal stages (upon death) enter quiescence and (their bodies) are reduced to ashes, plunging into emptiness and extinguishing (all passions and delusions), but they still have not perfected the final fruit of buddhahood. Frankly, this is an expression of (conventional) means. Therefore, there is only the teaching but no practice, attestation of awakening, or persons. For the Distinct Teachings, the causal stages involve teachings, practice, attestation of awakening, and persons, but for one who has attained the fruit 243

33b

Great Cessation-and-Contemplation, Volume I

(of buddhahood), there are only teachings and not practice, attestation of awakening, or persons. Why is this so? When you destroy ignorance and ascend to the first bhūmi stage, you join the Perfect lineage at the level of the first abode and do not revert to the level of the first bhūmi stage of the Distinct lineage. If this is so for the first bhūmi stage, then how much more so for the later bhūmi stages and the later fruits. Therefore, know that those on the causal stages have not yet reached the (final) fruit (of buddhahood), and therefore it is said that there are no people (of the Distinct Teachings) who have attained the final fruit.

For the Perfect Teaching, the teachings, practice, attestation of awakening, and persons of the causal stages all lead from the causes to the fruit (of buddhahood). This involves (realizing) the truly real, and therefore (the people of the Perfect Teaching) are called "people who have (realized) true reality."

[4.] Again, the teachings, practice, attestation of awakening, and persons of the cessation-and-contemplation of the first three (Tripiṭaka, Shared, and Distinct Teachings) do not involve an encounter (with the full truth) and thus do not involve knowing the Perfect Teaching, not to mention realizing the Perfect Teaching. If the Buddha brings about an encounter with the gist (of the Buddha Dharma), reveals the gradual and manifests the sudden, then all will be able to penetrate and realize (the Perfect Teaching). Although this is not immediately sudden, it is a kind of "gradual suddenness." Therefore, it says in the Lotus Sutra, "What you are practicing is the bodhisattva path,…" "each riding a jeweled vehicle, appropriate to each child's original desire," and "[this Lotus Sutra is] the definite consummation of the śrāvaka Dharma, the king of all sutras." By passing through the gradual method, all are led to attain realization (of the Perfect Teaching), thus advancing to the Distinct truth (of the Middle). Therefore, in the Great Nirvana Sutra it says that attaining the fruit of the path of the two vehicles is not (totally) separate from (realizing the teaching of) the Perfect and constant [Dharma of the Mahayana], and that these causes that arise from cultivating learning (of the Buddha Dharma) all contribute to the attainment of buddhahood. Thus, this is realizing the Perfect through the gradual (means) and is also called "exposing the gradual and manifesting the sudden." 244

Chapter V. Incomplete and Perfect Cessation-and-Contemplation [5.] Again, the four types of cessation-and-contemplation, (Tripiṭaka, Shared, Distinct, and Perfect, all eventually involve) realizing the Perfect, but their realization of the Perfect is not necessarily parallel in the sense of waiting (for the completion) of the practices. Nor is their realization of the Perfect necessarily parallel in the sense of waiting (for the completion of) exposing the gradual and manifesting the sudden. That is, the realization of the Perfect is varied and undetermined.

What does this mean? The direct cause of the mental (buddha-)nature of all sentient beings is analogous to milk, and hearing the dharma of the complete cause (of wisdom gained through practice) is like the placement of poison (in the milk). The "direct cause" (of potential buddhahood) is not severed, as milk (remains milk even while it is processed) through four refinements (into cream, curds, butter, and ghee); although there are changes into five flavors, there is a constancy that remains through the four refinements. Therefore, the poison (introduced into the milk) remains through the four refinements and each flavor can kill. The mental (buddha-)nature of sentient beings is also like this. The "direct cause" is not destroyed, and the "poison" of the "complete causes" (of wisdom gained through practice) is stimulated here and there and aroused in accordance with this "direct" (cause of buddha-nature). At times truths are aroused; at times teachings are aroused, at times practices are aroused, and at times attestations of awakening are aroused. This (situation) is like that of the pratyekabuddha, whose good roots of wisdom are mature. If he appears in a world where there is no buddha, he can still attain awakening spontaneously.

The arousal of truth is also like this. If you cultivate good roots for a long time but do not (have the opportunity to) hear the Perfect Teaching in this life, the "poison" of the "complete causes" will conduct you to spontaneously arouse (realization of the Perfect Teaching); this is "the arousing of truth." If you hear (the parable of) the sun illuminating the tall mountains in the Flower Garland Sutra and attain awakening, this is (an example of) "the arousing of teaching."

If you consider (the teachings) after hearing them, and are awakened after considering them, this is (an example of) "arousing the practice" of contemplation.

245

33c

Great Cessation-and-Contemplation, Volume I

If you (through practice attain) the level of purifying the six sense organs and advance to destroy ignorance, this is (an example of) "arousing the attestation of awakening" that resembles the features (of the Buddha). If you additionally increase in the path and lose (further) rebirth, this also is an "arousing of the attestation of awakening."

This is a discussion of the varied realizing (of the Perfect Teaching) from the perspective of the Perfect lineage.

[6.] If there are practitioners of the first three teachings who arouse (realization of the Perfect Teaching) from their respective ordinary stages, this is (an example of) "arousing the truth." If there are those who hear the (Perfect) teachings, this is (an example of) "arousing the teachings." If there are those who cultivate skillful means (or preparatory practices), this is (an example of) "arousing practice." If there are those who arouse the levels (of attainment) of the wise and the noble, this is (an example of) "arousing attestation of awakening."

This is a discussion of the varied realizing (of the Perfect Teaching) from the perspective of the three (Tripiṭaka, Shared, and Distinct) lineages. [7.] Again, there are cases of varied (attainment) that do not involve "terminating" a person. There are cases in which you cultivate the non-outflow (of passions) so that the outflows no longer arise on their own, but this does not terminate the two kinds of death [of ordinary samsaric rebirth and the bodhisattva's birth and death in this world as an "inconceivable transformation"]. Or, if you cultivate the Middle Path and thus arouse an attainment of the non-outflow (of passions) and are therefore detached for a long time from this triple world of suffering and the sea of transmigration, this is one death but not two deaths; this also is called "variable." [8.] Again, the four types of cessation-and-contemplation can be divided into the "perfect" and the "gradual." Within the Tripiṭaka there is the process of advancing from the preliminary preparatory practices to eventually realizing the level of true (awakening). This is called "gradual." This involves the thirty-four attitudes that sever the bonds (of passions and delusions) and accomplish the fruit (of buddhahood). How could this not be called "perfect"? The Shared and Distinct involve beginners as well as those who are advanced. How could this not be both gradual and perfect? Within the Perfect, ultimately realizing the truth in its essence is called the perfect, and 246

Chapter V. Incomplete and Perfect Cessation-and-Contemplation this also involves those from the beginners to those on the forty-first stage. How can this not be called "gradual"? Then there is the ultimate (stage) of subtle and sublime awakening; how can this not be called "perfect"? The perfect-perfect is not (the same as) the gradual-perfect, and the perfect-gradual is not (the same as) the gradual-gradual. Thus, it should be known that everyone is suitably endowed with both meanings (of gradual and sudden or perfect practice). This is discussed in detail in my commentary on the Lotus Sutra [that is, the Profound Meaning of the Lotus Sutra (Fahuaxuanyi)]. The gradual-gradual (practice) is not (the same as) the perfect-gradual (practice), but through it you can attain the perfect-gradual (results). The gradual-perfect (practice) is not the same as the perfect-perfect (practice), and through it you cannot attain the perfect-perfect (results). Why is this so? The Lotus Sutra says, "What you are practicing is the bodhisattva path"; therefore, you can attain the perfect-gradual (results) through the gradual-gradual (practice). The gradual-perfect (practice), however, is a tentative construction of the results of the three teachings (of Tripiṭaka, Shared, and Distinct), and does not lead further to attainment of the sublime awakening of the Buddha.

For example, the small-small (Hinayana practice) is not (the same as) the great-small (practice of Mahayana within the Hinayana) but can involve attainment of the great-small (Mahayana results within the Hinayana). The small-great (Hinayana practice within Mahayana) is not the same as the great-great (Mahayana practice within Mahayana) and does not lead to the great-great (ultimate Mahayana results). The tentative-tentative (practice and teaching) is not (the same as) the real-tentative, but it can involve attainment of the real-tentative (results). The tentative-real (practice and teaching) is not (the same as) the real-real but does not involve attainment of the realreal (results). Why? The final fruit (of buddhahood) in the three teachings involves the teaching but not the person (who attains perfect buddhahood); therefore, the tentative-real does not involve attainment of the real-real. These distinctions should be known regarding the partial and the full and the gradual and the sudden, so I will not repeat them with an overbearing explanation here.

These things have been considered regarding contemplation of the mind but should be the same regarding objective reality [lit., "dharma marks"]. 247

34a

Great Cessation-and-Contemplation, Volume I

However, many people find this difficult to believe. Now I will use five analogies from the Great Nirvana Sutra (and relate them to the five flavors) to interpret this meaning.

[1.] In the sixth fascicle it says that an ordinary ignorant being is like milk; a stream-enterer is like cream; a once-returner is like raw curds; a nonreturner is like refined curds or butter; and an arhat, pratyekabuddha, or buddha is like ghee. In the Great Treatise it says that in the śrāvaka sutras the arhats are said to attain the stage of buddhahood. Thus, the three figures (of the arhat, pratyekabuddha, and Buddha) are in the same way (identified with) ghee. Is not this analogy about how the five flavors are explained in the Tripiṭaka Teachings? This attainment is comparable to the meaning of "gradually perfect."

[2.] In the thirty-second (fascicle of the Great Nirvana Sutra) it says that sentient beings are like a mixture of blood and milk, stream-enterers and once-returners are like pure milk, nonreturners are like cream, arhats are like curds, pratyekabuddhas and bodhisattvas are like butter, and buddhas are like ghee. Is not this analogy about the five flavors being explained in the Shared Teachings? Since pratyekabuddhas conquer the habitual tendencies (of the passions), they are a little superior to the śrāvakas. Therefore, they are said to be like butter, the same as the bodhisattvas. Buddhas surely extinguish the habitual tendencies, and so they are said to be like ghee. If we use this to classify the Shared Teachings, we can say that this manifests the gradualperfect meaning that corresponds to the Shared Teachings. [3.] In the ninth (fascicle of the Great Nirvana Sutra) it says that sentient beings are like (when you first start to milk) a new cow and the blood and milk are still mixed; śrāvakas are like milk; pratyekabuddhas are like cream; bodhisattvas are like curds and butter; and the Buddha is like ghee. Is not this analogy about the meaning of the five flavors found in the Distinct Teachings? Being able to exhaustively sever the shared mistaken views and conceptions at the beginning stage of the ten abodes is called "milk"; this generally refers to śrāvaka disciples. The mind deepens (in understanding) a little during the latter of the ten abodes, and therefore this generally refers to pratyekabuddhas as being like cream. The ten levels of practice and the ten levels of merit transference are like curds and butter. At the early levels of the ten bhūmi stages one is already called a buddha; therefore, this is compared to ghee. If we use this to manifest the contemplation of the 248

Chapter V. Incomplete and Perfect Cessation-and-Contemplation Distinct Teachings, this corresponds to the intent of the gradual-perfect (in the Distinct Teachings).

[4.] In the twenty-seventh (fascicle of the Great Nirvana Sutra) it says that "there is a kind of grass in the Himalaya mountains that is named 'patience,' and if a cow eats this it will (directly) produce ghee." The grass is analogous to the right path; if you are able to cultivate this right path, you will (directly) perceive buddha-nature. Is not this analogy about the meaning of the Perfect Teaching? Here there is no reference to going through the (first) four refinements in order to attain ghee. If we use this, we can classify the attainment of the gradual-perfect levels (of the Perfect Teaching). [5.] In the eighth (fascicle of the Great Nirvana Sutra) it says that by placing poison in milk, this (poison) is maintained through all five flavors, and all flavors are able to kill a person, [as all teachings can destroy obstacles to awakening]. Is not this an analogy for variable (practice and teaching)? By attaining the four types of truth, teaching, practice, and attestation of awakening, you can attain realization of the Perfect.

Now I have tried to explain in this fashion in terms of "gradual" and "sudden." The first three subjects (of great and small, partial and full, and incomplete and perfect) and the last subject (of the tentative and real) are also likewise. However, (the subjects of) "great and small" and "partial and full" are not the same regarding some of the details in overcoming (obstacles) and (attaining) concentrated (awakening).

5. Clarification of the

Tentative and the Real

Fifth is the clarification of the tentative and the real (practice of cessation-and-contemplation). "Tentative" means a tentative design, something that functions for a while but then is abandoned. "Real" means "true account," the "ultimate returning to the purport."

There are three meanings for establishing (the sense of) the tentative: (1) the tentative is given for the sake of (knowing) the real, (2) the tentative is disclosed or opened and the real is made manifest, and (3) the tentative is abandoned and the real is made manifest. This is like the three analogies or symbolic meanings of the lotus blossom in the Lotus Sutra [as explained in the Profound Meaning of the Lotus Sutra].

249

34b

Great Cessation-and-Contemplation, Volume I

[It is said in the Lotus Sutra that] buddhas appear in the world for one great purpose. (In the same way,) basically the three tentative types of cessation-and-contemplation are given for the sake of the perfect and complete, sudden, and one real cessation-and-contemplation. The tentative (itself) is not the fundamental intent (of the Buddha), but the intent does not exist apart from the tentative (expressions). It is by disclosing (or opening) the three tentative types of cessation-and-contemplation that the perfect and complete, one, real cessation-and-contemplation is made manifest. "The tentative is given for the sake of (knowing) the real" means that the real is already established now. "The tentative is disclosed (or opened) and the real is made manifest" means that the tentative is itself (indivisible from) the real, and there is no (separate) "tentativeness" to be discussed. Therefore, "the tentative is abandoned and the real is made manifest" means that when the tentative is abandoned, the real is present.

Thus, I have briefly and provisionally interpreted these terms ("tentative" and "real"); their meaning should be so acknowledged.

1. In Terms of the Four Methods of Instruction and Five Periods Question: With what intent do you use the terms "tentative" and "real"? Answer: The Buddha knows the various propensities of sentient beings toward passionate desire and therefore uses the four methods of instruction to bring (the sentient beings) to maturity:

1. If people need to hear about the correct (way of) causes and conditions, then the Tripiṭaka (teaching of contemplation) is expounded. If they need to hear that (the principle of) causes and conditions is emptiness, then the Shared contemplation is expounded. If they need to hear of cultivating practices successively throughout (many) eons, the Distinct contemplation is expounded. If they need to hear of these (causes and conditions, emptiness, the conventional, and so forth) as indivisible from the Middle, then the Perfect contemplation is expounded. This is the method that is in accordance with the worldly method of instruction, also called "that in accordance with blissful desires." This is an exposition of the tentative and real cessation-and-contemplation that is "the tentative given for the sake of (knowing) the real."

2. The Tripiṭaka contemplation is expounded to give rise to good yields that help in (attaining realization of) the true. The Shared contemplation is 250

Chapter V. Incomplete and Perfect Cessation-and-Contemplation expounded in order to give rise to good (insight into) reality that helps in (attaining realization of) the true. The Distinct contemplation is expounded to give rise to good yields that help in (attaining realization of) the Middle. The Perfect contemplation is expounded to give rise to good (insight into) reality that helps in (attaining realization of) the true. This is called the method in accordance with each individual person. It is also called an exposition of tentative and real contemplation in accordance with expediency. 3. The Tripiṭaka contemplation is expounded to deconstruct or destroy mistaken (views on) causes and conditions and (the view that there are) no causes and conditions. The Shared contemplation is expounded to deconstruct the clumsy (Hinayana) way of salvation. The Distinct contemplation is expounded to deconstruct the common methods. The Perfect contemplation is expounded to deconstruct (any remaining) ties of preliminary means. This is an exposition of tentative and real contemplation as the therapeutic method. 4. The Tripiṭaka contemplation is expounded for the sake of those with dull faculties and (who are attached to) conceptual [ideas], to use the way of clumsy salvation to lead them to realize the real truth. The Shared contemplation is expounded for the sake of those (attached to) conceptual ideas yet having sharp faculties, to use the way of skillful salvation to lead them to realize the real truth. The Distinct contemplation is expounded for the sake of those with (an understanding of) the inconceivability (of reality) yet with dull faculties, to use the way of clumsy salvation to lead them to realize insight into the Middle. The Perfect contemplation is expounded for those who (understand) the inconceivability (of reality) and have sharp faculties, to use the way of skillful salvation to lead them to realize insight into the Middle. [This is the supreme method of instruction.] This is called the "one" and "real" (contemplation), but still condones three tentative (types of contemplation). When the tentative and real are contrasted (in this way), there are four types of cessation-and-contemplation. [To answer your question,] this is the intent with which (it is said here that) the tentative is given for (the sake of knowing) the real.

(The distinction of) tentative and real springs from (the dynamics of) the methods of instruction, and the rejection of (the distinction between) tentative and real is also based on (the dynamics of) the methods of instruction. Why is this so? For (ordinary) sentient beings, their bonds of passionate 251

Great Cessation-and-Contemplation, Volume I

defilements are "thick" and their faculties for goodness and sharp wisdom are "thin." Therefore, you (seek to) arouse preliminary contemplation by (first) giving rise to good yields (based on virtuous deeds and practices). When these "good yields" arise, passionate afflictions are overcome and thinned out; then you should abandon the Tripiṭaka-type of contemplation to give rise to good (insight into) reality (as emptiness) that is aroused through the Shared contemplation. When this good (insight into) reality has arisen, you should abandon the Shared contemplation to arouse the good yields that transcend this world, that is, the Distinct contemplation. When good yields that transcend this world have already been aroused, you should abandon the Distinct contemplation and arouse the good (insight into) reality (as the Middle) that transcends this world, that is, the Perfect contemplation. This is an exposition of tentative and real cessation-and-contemplation in terms of the causes and conditions of arousing and abandoning. (This refers to the "worldly method" and) the arousing and abandoning of (methods of contemplation in terms of) the other three methods of instruction should be understood (in the same way).

If the arousing and abandoning (of methods of contemplation) is discussed in terms of the teaching of the five flavors (or the five periods, the results are as follows):

(Those who follow) the Flower Garland (Sutra and teachings of the first period) are great practitioners; they abandon two tentative (methods of contemplation, Tripiṭaka and Shared) and arouse one tentative (the Distinct) and one real (the Perfect method of contemplation). Those of the Tripiṭaka abandon two tentative (methods) and one real (method of contemplation, Shared, Distinct, and Perfect), and arouse one tentative (method, the Tripiṭaka). Those of the broad Vaipulya (Mahayana sutras and period) arouse all four types (of contemplation). Those of the Perfection of Wisdom (sutras and period) abandon one tentative (method, the Tripiṭaka), and arouse two tentative (methods) and one real (method, Shared, Distinct, and Perfect). Those of the Lotus Sutra abandon the three tentative (methods) and arouse only the one real (method, that is, the Perfect). Those of the Great Nirvana Sutra revert to arousing all four types (of teachings and contemplation, saying that) all people realize the buddha-nature and that (in this sense) there is no gap between them. 252

Chapter V. Incomplete and Perfect Cessation-and-Contemplation Therefore, the Tathāgata skillfully utilizes the methods of instruction (for guiding sentient beings) and applies the arousing or abandoning (of methods of contemplation) at the proper time in accordance with their abilities, all in order to benefit sentient beings. Therefore, there is no exposition of the Dharma by the Tathāgata that is vacuous; he teaches the arousing or abandoning (of various methods of practice) in order to save people. If the one real (method) is expounded in contrast to the three conventional (methods), the real remains and the conventional is abandoned; this is as already explained previously.

2. In Terms of the Four Types of Cessation-and-Contemplation Now I will address further topics. (First, it can be said that) the four types of cessation-and-contemplation are all real and not vacuous. What does this mean? If there is no opening for the definite (consummation of buddhahood through all four types of practice), then there is no realization of the principle (of reality). Now, (phrases from the Lotus Sutra such as) "(the Lotus Sutra is) the definite consummation of the śrāvaka Dharma (and is) the king of the sutras" and "disclosing the teachings of (conventional) means and signifying the true aspect of reality" signify that each and every one of (the methods of) cessation-and-contemplation lead (eventually) to a realization of the Perfect. (Those who practice) are like a nimble horse that advances along the right road just by seeing the shadow of a whip. Therefore, (it can be said that) the four types (of cessation-and-contemplation) are all real. Again, (it can be said that) the four types (of cessation-and-contemplation) are all tentative. Why is this so? All four principles are beyond verbalization, so the tentative is also beyond verbalization and thus is not tentative. The real is beyond verbalization; therefore, it is not real. (As long as one must use words,) one is forced to expound as tentative that which is not tentative, and one is forced to expound as real that which is not real. Since one is forced to expound (both the tentative and the real) alike, then why cannot we say that they are called tentative but (are actually) real? (We can,) because they are expounded (verbally), and therefore they are all "tentative" [because, by definition, anything that can be verbally expounded is "tentative"]. Again, (it can be said that) these tentative and real (methods of contemplation) are all neither tentative nor real. Why is this so? Because all are 34c

253

Great Cessation-and-Contemplation, Volume I

beyond verbalization. This "neither tentative nor real" is not different from (the meaning of) that called "real" above. (In the passage) above, "insight into reality" was called the "real," but the real is also "neither tentative nor real," so in that sense it is not different. If it is different, then we would have to admit that there is another separate or distinct wisdom that illuminates a separate or distinct reality. Delusion concerning reality is the same (as other types of delusion)—it is not a different affliction. "Real" is expounded in contrast to "tentative," and reality is expounded by abandoning (inferior, preliminary) teachings. Therefore, it is called "neither tentative nor real." Teachings are indivisible from reality, so the tentative and the real are neither tentative nor real; they are neither two nor separate, neither merged nor scattered. (To realize) the nature of reality as constantly quiescent and as neither tentative nor real is called (the attainment of) "cessation"; to be quiescent yet constantly illuminating both the tentative and the real is called "contemplation." Because it is contemplation, it is called "wisdom" and prajñā-wisdom; because it is cessation it is called "the eye" (of insight) and (the samādhi of) heroic progress. In this way these are called nondual, nondistinct, nonmerged, and not scattered; this is cessation-and-contemplation as beyond conceptual thought.

This is not merely a disclosing of the "real" as neither tentative nor real; if we disclose or open the tentative (in these terms), it also is neither tentative nor real. This applies only to the (second) sense, that of "the tentative is disclosed and the real is made manifest."

3. In Terms of Advancing to Higher Levels

Question: Three types of "tentative" (methods of cessation-and-contemplation) are given for the sake of the one "real" (method). All you are saying is that there are four types of cessation-and-contemplation. If you "advance from the Shared to the Distinct" cessation-and-contemplation, is this "tentative" or "real"? Also, how does it fit regarding the four categories (of the Fourfold Teachings)? In what sense do you "advance" beyond the Shared? From what "level" do you "advance"? Onto what "level" do you "advance"? Answer: "Advancing" in the sense of attaining a (higher) teaching corresponds to the "tentative." "Advancing" in the sense of attaining the realization of (the attestation of) awakening corresponds to the "real." The Fourfold Teachings are discussed to demarcate the beginning and end (of certain 254

Chapter V. Incomplete and Perfect Cessation-and-Contemplation activities); "advancement" has only an end but no beginning, and therefore it is not included (as a category in addition to) the four. The teachings all have the capacity for "advancement" (to a higher teaching). If this (broader) meaning is not used, then (it can be said that) since the (first) two teachings (of Tripiṭaka and Shared) clarify the worldly truth and the (last) two teachings (of Distinct and Perfect) clarify the transworldly truth, only one "advancement" is necessary to bring together the two positions (of worldly and transworldly), and therefore only "advancing from the Shared to the Distinct" is required.

If you speak only of the Shared Teachings, however, then you have not yet discussed the destruction of (fundamental) ignorance. The eighth bhūmi stage (of the Shared Teachings) is called the stage of a pratyekabuddha, therefore (to advance to true buddhahood, those of the Shared Teachings must) advance (to the Distinct Teachings) in order to know the Middle Path. Ignorance is conquered at the ninth bhūmi stage, and ignorance is destroyed at the tenth bhūmi stage; therefore, this is called buddhahood. However, (in the Shared Teachings) only one portion (of the propensity toward ignorance) is destroyed; how can this be called the ultimate attainment? Therefore, it is known that you must advance and enter the Distinct Teachings. If you aspire for the Distinct Teachings (from the top level of the Shared Teachings), you enter the level of practice of the first bhūmi stage.

If you discuss "advancing" in terms of (the realization of) "truth," the "real truth" in the Shared Teachings is discussed as the merging of emptiness and the Middle. From the first stage (of practice) to the end, you contemplate only emptiness as the content of the real truth, (gradually and successively) destroying the delusions of mistaken views and conceptions until, by exhausting them, you attain the eighth bhūmi stage, and thus the Middle is expounded within the real truth. Therefore, it is said that the wise person perceives both emptiness and nonemptiness. By "advancing" you can hear (of the superior truth), and by hearing you can finally (attain) insight into reality; this is the entering into the levels of the Distinct (Teachings from that of the Shared Teachings).

The clarification of the levels of the Tripiṭaka bodhisattva is not like this, so I have not discussed advancing (with reference to the Tripiṭaka Teachings). Those of the Distinct and the Perfect already know of the Middle Path 255

35a

Great Cessation-and-Contemplation, Volume I

from the time of their (original) aspiration, so what need is there for further advancing? Therefore, know that "advancing" in this sense applies only to those of the Shared Teachings.

4. Questions and Answers concerning the Tentative and the Real Question: Can those involved in the three tentative (methods) know about the real, or not?

Answer: Those of the Distinct Teachings know from the beginning, and those of the Shared Teachings know later. Those of the Tripiṭaka Teachings do not know either at the beginning or later.

Question: If they know, then why is (their method and practice) called "tentative"? If (those of the Tripiṭaka Teachings) do not know, then why do two sutras [the Great Nirvana Sutra and the Śrīmālādevī Sutra] disagree [and say that those of the Tripiṭaka do know the real]? Answer: Although those of the Distinct Teachings know (the real and the Middle) from the beginning, they hear of it entangled with (provisional) means, so the teachings are still tentative. Although those of the Shared Teachings come to know (the real and the Middle) later, they come to know it by advancing (to the Distinct Teachings), so the teachings, ultimately, are tentative. This meaning should be perceived.

Concerning the point that the two sutras disagree with the saying that those of the Tripiṭaka do not know (the real), (let me point out that) the Great Nirvana Sutra says, "Arhats who do not know that the Three Treasures (Buddha, Dharma, and Sangha) abide constantly and do not change are like those who are not endowed with (the virtue of) keeping the prohibitory precepts, and are not able to attain the śrāvaka path." The meaning (of this passage) is relevant to this point. Arhats, left to their own devices (lit., their "own power") will not be able to know or perceive the constant abiding (of the Buddha and the Dharma). To use an analogy, when the divine eye has not yet been opened, you cannot perceive that which is beyond the obstructions (of delusions), and if you do not listen to the expositions by others (such as that of the Buddha), you cannot know (the higher truth). Arhats have not yet opened the Buddha eye and have not yet listened to the exposition by the Buddha; how can they attain knowledge of the constant abiding (of the Buddha and Dharma) by themselves? Therefore, the Lotus Sutra says, "By the merit gained by oneself you give rise to the conception of extinction," 256

Chapter V. Incomplete and Perfect Cessation-and-Contemplation and by meeting the other buddhas (in the future) you further attain full assurance (of eventual buddhahood). It also says that śrāvakas, pratyekabuddhas, and bodhisattvas (who have reached the stage) of nonretrogression are not able to know (what is known by the Buddha). It should be known that if you do not hear (the exposition by the Buddha), you cannot know (the wisdom of the Buddha).

What the Lotus Sutra means by "knowing" is specifically for you to know the principle of the real truth (and the ultimate nature of reality) as unconditioned, and that (the true nature of reality) is constant, is characterized by oneness, and is unchanging. If you discriminate concerning the real truth and characterize it as dualistic and ever changing, then you will not be able to realize the real (truth) and should contemplate emptiness in order to realize the state of nondefilement. This ("knowing" by those of the Tripiṭaka path) is like Subhūti contemplating emptiness, or (the ascetic) Ajñāta-Kauṇḍinya attesting to the wisdom of (realizing that phenomena are) nonarising [thus illustrating the need to advance further].

Also, regarding not being fully endowed with the keeping of the precepts—if you are able to contemplate emptiness and attain "(the upholding of) the precepts that accompany (attainment of) the path," this is what it (truly) means to be fully endowed with (keeping) the precepts. Therefore, the Flower Garland Sutra says, "The true nature and mark of all phenomena is that of constant abiding and no change or difference. Those of the two vehicles can realize this, but we do not call it (ultimate) buddhahood." Therefore, it should be known that the term "constant abiding" is shared with this interpretation (by both Hinayana and Mahayana). If this interpretation is not allowed, then it must be said that the Tripiṭaka Teachings do not expound the Mahayana (sense of) "constant abiding." Then how can it be said that śrāvaka disciples consummate the śrāvaka path and consummate [or "are endowed with"] the precepts? If we do allow this interpretation, then (the upholding of) "the precepts that accompany (attainment of) the path" is not lost, and its beauty is increasingly rewarding.

To illustrate with another example, as the Perfection of Wisdom in 25,000 Lines says, "Lustful desires hinder being reborn in the Brahmā heavens, not to mention awakening." You must sever lustful desires in order to be reborn in the Brahmā heavens, and you must sever the desires of the two 257

35b

Great Cessation-and-Contemplation, Volume I

extremes if you desire to attain awakening. Although both are in the same way called "desires," their intent is different. The meaning here is the same. If you "desire" to realize the real truth, it should be known that (reality) is unconditioned, constant, and unchanging [or "not in flux"]. If you desire to realize the true aspect (of reality), again you should know that (reality) is constantly abiding, characterized by oneness, and unchanging. Know that the term "constant" [or "permanent"] is the same, but is used differently in Mahayana and Hinayana. Therefore, (those who practice) the Tripiṭaka cessation-and-contemplation do not know the perfect and true (meaning), and thus the sutras are not different (in their teachings). The Śrīmālādevī Sutra says that if one does not know constant abiding, then the so-called Triple Refuge is not fulfilled. How can this be said to be common (to both Hinayana and Mahayana)? If we seek far (in the past) for the basis, [the Śrīmālādevī Sutra says] "those of the three vehicles were not ignorant of the Dharma (even at the level) of their 'first deeds' (on the path leading to buddhahood)." If we take the wisdom gained from hearing (and practicing) the four mindfulnesses as the "first deeds" (on the path), then at this first (stage) one knows the constant abiding of the real truth and does not arouse the sixty-two mistaken views and consummates (the levels of) the wise and the noble without a grasping mind. The meaning of this interpretation is the same as (the point being made) above. If the ancient past (in the Buddha's career) is what is meant by "first deeds," then first (the Buddha) aroused the mind of awakening (as aspiration for awakening) and was quick to know (the truth of) constant abiding. Those who have a fear of samsara and abandon Mahayana and cling to Hinayana; or those like Prince Dharma Ability (who retrogressed from a high stage of attainment); or, as in the Great Nirvana Sutra, the bodhisattvas who retrogress must return to the beginning and take refuge in the Three Treasures of a single essence and carefully cultivate the goodness (that comes from keeping the) precepts. [As it says in the Sutra of the Bodhisattva's Necklace,] "receiving the precepts and not rejecting the precepts…the mind is inexhaustible, so therefore the precepts are inexhaustible." The good (from keeping) all the precepts serve to perfume (one's life). This is analogous to the great earth mysteriously giving increase to trees in the dark; the trees then sprout and reach maturity. Even the Hinayana precepts (in the sense) of 258

Chapter V. Incomplete and Perfect Cessation-and-Contemplation taking (the Triple) Refuge are not separate from the bodhisattva precepts; the power of the bodhisattva precepts is able to bring them to completion. This is the meaning here. If one does not come to know (the truth of) constant (abiding) (at the preliminary level of) the "first deeds" (on the path), then (the potential good to be attained from) the Tripiṭaka ceremony of taking refuge (in the Three Treasures, Buddha, Dharma, and Sangha), will not be fulfilled. If we accept this interpretation, then (it should be seen that) there is no (fundamental) difference in the (ultimate) meaning of both the Mahayana and Hinayana sutras.

End of Fascicle 3. 35c

259