Great Cessation-and-Contemplation Volume I

mind are clear and pure, the form of the jewel manifests itself" and "with the fundamental power of compassionate goodness, you can see things as they are"; these are texts that arouse faith in those who hear them. Or there is the teaching that all dharmas arise separate from (thoughts and their conditional objects). (The Perfection of Wisdom in 25,000 Lines says:) It is not through internal contemplation that you attain this wisdom, and so forth through (the idea that) it is not through either internal or external contemplation that you attain this wisdom; if you have any attachments, then you cannot attain even the small faith of (someone like) Śrenika, much less abandon mistaken (views) and realize the right. This is a text that arouses faith in those who hear it. Such are the four options of the tetralemma for the "individual method of instruction" in teaching that the three thousand dharmas arise in the mind. What about the "therapeutic method"? (First, there is) the teaching that all evil is healed by the mind. The saying [in the Sutra on the Auspicious Appearances and Origins of Prince Siddhārtha] that "the attainment of singlemindedness extinguishes a myriad of mistaken (views)" is such a text. Or there is the teaching that all evil is healed by objective conditions. [An unidentified text] which says, "By hearing of the great, supreme light of wisdom, the mind becomes concentrated and is immobile like the earth," is such a text. Or there is the teaching that all evil is healed by a combination of causes [thoughts] and (objective) conditions. [An unidentified text] which says that "part arises from your own conceptual thinking, and part comes from your teacher" is such a text. Or there is the teaching that all evil is healed separate from (thoughts and their objects). [The Great Treatise, which says,] "I did not (actually) attain all dharmas when I sat on the seat of awakening, but I lured and saved all (as if) deceiving a small child with an empty fist" is such a text. Such are (the four options of the tetralemma for) the "therapeutic method of instruction" for the teaching that all evil is destroyed by the mind.

What about the "supreme method"? (First, the teaching that) you attain insight into the principle (of the truth) with the mind is like the saying [in the Great Treatise] that "When the mind is opened and you understand, then you attain the way immediately." Or the teaching that you attain insight into 55a

393 393

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

the truth through conditional objects is like the saying [in the Lotus Sutra that] "Anyone who hears this will attain ultimate and perfect awakening." Or the teaching that you attain the path by a merging of causes [thoughts] and (objective) conditions is like [the analogy in the Miscellaneous Āgama of] the nimble horse that advances on the right road just by catching a glimpse of the whip. Or the teaching that you are able to attain insight into the truth separate from (thoughts and their objects) is like the saying [in the Sutra on the Questions of Viśeṣacintibrahma], "Not attaining is attaining, and having attained is not attaining." Such are the four options of the "supreme (method of instruction)" for insight into truth (as emptiness). How much more so for (the idea of) three thousand dharmas that arise in a (single) thought? 6. "Objects as inconceivable" from the perspective of contemplating the Middle: Beyond all dualities (including "nonduality"). The gist of the Buddha's (teaching) is to exhaust and purify, and does not involve (merely the four options of) cause [thought], conditional objects, both, or neither; the worldly truth is (taught on the basis of) the supreme truth. Again, any and all of the four options can (and should) be taught [in terms of the mundane truth]: you could assert cause [thought], conditional objects, both, or neither. If you attempt [as in the Great Nirvana Sutra] to explain (the whiteness of) milk to a blind person, describing it as like (the whiteness of) a shell, or like rice powder, or like snow, or like a (white) crane, the blind person will hear this explanation and reach (a certain limited) understanding of milk. (This illustrates that) the worldly truth is indivisible from the supreme truth [and vice versa].

Thus, it should be known that "expounding throughout the day is (the same as) not expounding throughout the day, and not expounding throughout the day is (the same as) expounding throughout the day." At all times both extremes are covered, and at all times both extremes are illumined, establishing while deconstructing, and deconstructing while establishing. (The teachings of) the sutras and treatises are all like this. Vasubandhu and Nāgārjuna internally had insight and were enlightened, and externally each responded appropriately to the needs of their times on the basis of tentative means. However, some (Buddhist) teachers have a onesided understanding, and some scholars are carelessly attached (to their own limited interpretation), so that they (argue and fight uselessly,) like shooting 394

394

Chapter VII. Contemplation Proper (Part One)

arrows at a rock. They each maintain one extreme, and thus pervert the noble path. If you obtain this meaning, then you comprehend both the impossibility of verbal expression and the necessity of verbal expression. If you were to respond appropriately (in accordance with tentative expressions), you should say that when ignorance shapes the dharmas according to Dharma-nature, then all dharmas arise as all things that happen in a dream are a result of the mind in a state of sleep. The merging of the mind with external conditions results in the three types of worlds [of the five aggregates, sentient beings, and various lands], and thus the three thousand (internal and external) features (of the three thousand realms) arise from the mind. A single internal feature is small or few, but it is not nothing; ignorance is multitudinous, but has no (substantial) Being. Why? If we focus on one thing as (an example of) many, the many are not many; if we focus on many as one, this one is not a few. Therefore, these thoughts are called inconceivable objects.

[The gist of the Middle:] If it is understood that one thought is all thoughts, all thoughts are one thought, and these are neither one nor all; one aggregate is all aggregates, all aggregates are one aggregate, and these are neither one nor all; one sense entrance is all sense entrances, all sense entrances are one sense entrance, and these are neither one nor all; one sense realm is all sense realms, all sense realms is one sense realm, and these are neither one nor all; one sentient being is all sentient beings, all sentient beings are one sentient being, and these are neither one nor all; one land is all lands, all lands are one land, and these are neither one nor all; one mark is all marks, all marks are one mark, and these are neither one nor all; (and so forth for the other categories of the ten suchlike characteristics) up to and including one ultimate is all ultimates, all ultimates are one ultimate, and these are neither one nor all. Everything and anything that we experience—all are inconceivable objects. [This is the perspective of the Middle.]

7. Recapitulation in terms of the two truths, the threefold truth, threefold contemplation, and threefold wisdom. If we say that the merging of ignorance and Dharma-nature results in all phenomena, the aggregates and sense fields, and so forth, this is (to speak in terms of) the mundane truth (of conventionality). If we say that all sense fields are one dharma realm, this is (to speak in terms of) the real truth (of emptiness). (To say that) these are 55b

395 395

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

neither one nor all is (to speak in terms of) the supreme truth of the Middle Path. In this way, in everything and anything that we experience, there is nothing that does not involve the inconceivable threefold truth. To say that one dharma is all dharmas is [an expression of the phrase from the Middle Treatise, Chapter 24, verse 18: "things arise through causes and conditions." This refers to conventional designation and the contemplation of conventionality. To say that all dharmas are one dharma is (an expression of the phrase) "this I explain as emptiness," which is the contemplation of emptiness. To say "neither one nor all" is the contemplation of the Middle Path. The emptiness of one (thing) is the emptiness of all; just because there are the meanings of conventional existence and the Middle does not mean that they are not empty. This is the general contemplation of emptiness. The conventionality of one (thing) is the conventionality of all; just because there are the meanings of emptiness and the Middle does not mean that they do not have conventionality. This is the general contemplation of conventionality. The Middle of one is the Middle of all; just because there are the meanings of emptiness and conventionality does not mean that they do not have "middleness." This is the general contemplation of the Middle. Thus, as the Middle Treatise explains, this is the threefold contemplation of a single thought [or, "the singleminded threefold contemplation (of objects)"] as inconceivable. All phenomena that we experience are also likewise.

If we say that all phenomena arise through (the interplay of) causes and conditions, this is (the perspective of skillful) means, "in accordance with feelings" (of sentient beings), and the tentative wisdom of the path. If we say that all dharmas are one dharma, this is (the perspective of) "this I explain as emptiness," "in accordance with wisdom," and (the wisdom of) all-wisdom. If we say, "neither one nor all," again this is called the meaning of the Middle Path, that is, neither tentative nor real, and universal wisdom. Following this pattern, one tentative matter is all tentative matters, one real matter is all real matters, and all is neither tentative nor real; everything and anything that we experience involves the inconceivable three wisdoms.

"In accordance with feelings" is another way to say, "in accordance with the thoughts of others," and "in accordance with wisdom" is another way to say, "in accordance with (the Buddha's) own thoughts." To say, "neither tentative nor real" is another way to say "neither (in accordance with merely) 396

396

Chapter VII. Contemplation Proper (Part One)

the thoughts of others or (the Buddha's) own thoughts." Thus, everything and anything that we experience is not unrelated to the inconceivable teaching of (the three types of) gradual, sudden, and variable (contemplations). If you understand the sudden (teachings and contemplation), you understand (the workings of) the mind [or "thoughts"]. But the mind and its thoughts are unobtainable; how can it be said that they "incline" or "do not incline"? If you understand the gradual (teachings and practice of contemplation), you understand that all dharmas are "inclined" to (or based on) the mind. If you understand the variable (teachings and contemplation), you understand that (all dharmas) do not transcend their inclination toward (or reliance on) the mind. All of these are different terms, but their meaning is the same. As a guiding track for practitioners, these are threefold teachings. That which is illuminated is the threefold truth. That which is aroused is threefold contemplation. The accomplishments of contemplation are the three wisdoms. Teaching others involves threefold words. "Returning to the gist" involves three (meanings of) "inclination." With this meaning, all types of teachings can arise. There are various flavors, and you should not disdain this because of its complexity.

55c

[Three Analogies]

[The analogy of the maṇi jewel:] This is like the wish-fulfilling maṇi jewel, which is the most supreme and heavenly treasure. (Small and round) in shape like a mustard seed or a grain of millet, it has great and effective powers. Pure and sublime (objects) of the five desires, and the seven jewels and other gems [that can be provided magically by the wish-fulfilling jewel] are neither contained within it, nor do they come from the outside. (They appear) without being planned before or after, without a choice of many or few, without crude or sublime production, yet (the wish-fulfilling jewel) provides bountifully and carefully as it intends. (The wish-fulfilling jewel is like) the rain that falls abundantly, without (the need for) augmentation and never being exhausted. Even such a mundane object can act in this way; how much more so is the mind mysterious and sublime? How can it not include all dharmas?

[The analogy of the three poisons:] Again, the deluded thoughts of the three poisons (of greed, anger, and delusion) arise in the single thought of 397 397

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

the mind, as well as eighty-eight passions, including the sharp passions, such as (the mistaken view of a substantial) body and extreme views, and dull passions, up to eighty-four thousand passionate afflictions. If we say that these have previous existence, then why do they wait for certain conditions (before appearing)? If we say that they are originally nothing [or "nonexistent"], why do they become manifest in response to certain conditions? They neither exist (as substantial Being) nor do not exist (as nothingness). If we settle on (viewing) them as "existing," this is a mistaken view. If we settle on (viewing) them as "not existing," this is a delusion. You should know that they exist (conventionally), yet do not exist (as substantial Being); they do not exist, yet they do exist. Deluded thoughts are likewise. How much more so the inconceivable single mind [or, "a single thought as inconceivable"]? [The analogy of a dream:] Again, even if you see hundreds of thousands of millions of things in a dream while sleeping, when you are wide awake not even one remains, not to mention the other hundreds of thousands (of things). When you are not quite asleep, you neither dream nor are awake, and there is neither many (events in a dream) nor one (experience of being wide awake). You experience many things through the power of sleep; you experience a few things through the power of being awake. Zhuangzi dreamed that he was a butterfly, flittering here and there for a hundred years, but when he awoke he knew that he was not a butterfly and that he had not lived for all those years. (To perceive) ignorance (arising) on the basis of Dharma-nature, and for one thought to be all thoughts, is like falling into a deep sleep. To have penetrating understanding of the indivisibility of ignorance and Dharmanature, and that all thoughts are one thought, is like being wide awake. Again, suppose those who practice the practices of peaceful bliss are asleep and dreaming. First, they arouse the aspiration (for awakening) and so forth until they become buddhas and sit on the seat of awakening, turn the wheel of the Dharma, save sentient beings, and enter nirvana. They awaken and realize that this was all an event in a dream.

If you believe in (the meaning of) these three analogies (of the maṇi jewel, the three poisons, and the dream), you can believe in singlemindedness (and that all is included in a single thought). This cannot be (adequately) expressed verbally, nor can it be measured through human feelings. 398

398

Chapter VII. Contemplation Proper (Part One)

What Dharma teaching can contain (the idea of) objects as inconceivable? (Understanding) these objects (in this way) arouse wisdom; what wisdom is not aroused? On the basis of (understanding) objects (as inconceivable), the vow (of aspiration for awakening) is aroused, and so forth to (the tenth mode of avoiding) passionate attachments to dharmas. What vow is not included herein, and what practice is not completed? When explaining it we follow the above order, but when practicing it, all thoughts are included within one thought.

2. Arousing a Compassionate Mind: Arousing True Aspiration for Awakening The second (mode of contemplation) is to arouse true and correct aspiration for awakening [due to arousing a compassionate mind]. We have already deeply considered (the contemplation of) objects as inconceivable and know that the suffering of one is the suffering of all. We should reflect on and commiserate over (the reasons for) our past suffering. Delusions are aroused through being engrossed in the coarse impediments of the sights and sounds (of mundane experiences), and we indulge in physical, verbal, and mental (activities) that produce karmic deeds that are not good. We thus transmigrate in evil destinies and are enmeshed in scorching passions, so that we suffer both physically and mentally and thus abuse and injure ourselves. Nevertheless, we turn back again and bind ourselves in the cocoon of passions and burn with the flames of deluded ignorance for a hundred million eons. How painful this all is!

Suppose that, wishing to abandon the three evil destinies, you take delight in the five basic moral precepts and the ten good deeds. But to cultivate virtuous behavior (only formally) is like lightly bartering and exchanging goods at the market; (the effects or awareness of) your offenses will only increase. It is similar to fish entering the opening of a basket trap, or a moth flying into a flame, and, by reacting with confusion, make things worse by furthering the delusions and end up even farther (from the goal of awakening). This is like drinking saltwater when you are thirsty, or like becoming entangled in a dragon's beard and suffering injury when it enters the water, or like wrapping a cow's hide around your body that hardens when disclosed to the light of the sun, or like a blind person who enters a thorny thicket or falls into a whirlpool and drowns. It is like grasping a sharp sword or 56a

399 399

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

embracing a flaming torch. It must be admitted that this is painful. It can be compared to stepping on a tiger's tail or on a snake's head; how frightening and grievous this all is!

If you reflect in this way concerning yourself, you should in the same way have pity (and feel compassion) for others. Suppose someone rebels and uses a narrow path to escape to enemy territory. He must still be ready for a painful process [like in the parable of the ignorant son in the Lotus Sutra], sometimes losing consciousness and then reviving, arriving at a poor village and being hired to work for a day, sleeping in a grass hut, never being able to make any progress, and finding pleasure only in rustic activities, neither believing nor knowing (any better way). This is a matter of pity and astonishment. Thus, should you consider (the situation of) both yourself and others, as fish bones stuck in your throat.

Therefore, arouse great pity and animate two vows: "though sentient beings are unlimited I vow to save them all" and "though passionate afflictions are innumerable, I vow to sever them all." Although sentient beings are (unlimited) like empty space (and without substantial selfhood), vow to save sentient beings that are like empty space. Although you know that passionate afflictions are without substantial Being, vow to sever passionate afflictions that are without substantial Being. Although you know that sentient beings are exceedingly numerous, you should save these exceedingly numerous sentient beings. Although you know that passionate afflictions have no limit and no end, you should sever these limitless and endless passionate afflictions. Although you know that the thusness of sentient beings is like the thusness of a buddha, you should save these sentient beings that have the thusness of a buddha. Although you know that passionate afflictions have the thusness of the true aspect of reality, you should sever these passionate afflictions that have the thusness of this true aspect.

What should be done? If you extract only the causes of suffering and do not extract the results of suffering, (the performance of) this vow is mixed with poison. Therefore, you must contemplate emptiness. But if you contemplate emptiness one-sidedly, and do not perceive sentient beings (in their conventional and multifarious existence), how can you save them? Such a person is called "one who is attached to emptiness." This is not what the buddhas have taught. (On the other hand,) if you one-sidedly perceive 400

400

Chapter VII. Contemplation Proper (Part One)

sentient beings (as substantial beings) to be saved, you will fall into the mistaken view of great compassion based on passionate mistaken views, which is not the way of liberation.

Now (the Middle Path of compassion I advocate here) is neither (mixed with) poison nor is false, and therefore it is called "true." It is neither the extreme of (one-sided emphasis on) emptiness nor the extreme of (substantial) Being; therefore, it is called "correct." It is like a bird that flies through the empty sky but does not abide in that emptiness. Although the bird does not abide in that emptiness, it follows the tracks (in the sky) without fathoming it. Although (sentient beings are) empty, they are to be saved; although they are to be saved, they are empty. Therefore, it is said that such a vow involves "locking horns with emptiness." Therefore, this is called "arousing true and correct aspiration for awakening." This is the meaning here. Again, know that (contemplating) thoughts as inconceivable means (perceiving that) one blissful thought involves all blissful thoughts. Yourself and other sentient beings have in the past sought bliss, though without knowing the causes for (true) bliss, like those who clutch at tiles and stones (at the bottom of a pond) thinking they are wish-fulfilling jewels, or who ignorantly point at the light of a firefly and call it the sun or the moon. Now, however, as you begin to understand (correctly), you should arouse great compassion and animate two vows: "though Dharma teachings are immeasurable, I vow to know them all," and "though the path of the Buddha is supreme, I vow to accomplish it." Although you know that Dharma teachings are forever quiescent, like emptiness, you vow to cultivate and practice them all as forever quiescent. Although you know that awakening has no (substantial) Being, you seek yourself within this lack of Being. Although you know that dharmas are like emptiness and without Being, you vow to "paint" and adorn the emptiness (with provisional "colors"). Although you know that the path of the Buddha is not something to be accomplished, you can attain flowers and fruits, like "planting a tree in empty space." Although you know that dharmas and the fruit of buddhahood are neither cultivated nor not cultivated, yet cultivated but neither illumined nor attained, nevertheless you illumine and attain them in their lack of being illumined and attained. This is called "neither false nor (mixed with) poison," and thus it is true. 56b

401 401

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

It is neither (extreme) emptiness nor the mistaken view of passions (in the conventional realm); thus, it is called "correct."

In this way the vows of compassion come neither before nor after the wisdom of contemplating objects as inconceivable, but both arise simultaneously. Compassion is (indivisible from) wisdom, and wisdom is (indivisible from) compassion. (Ideally,) you universally cover all, without conditions and without deliberation, naturally extracting suffering and spontaneously granting bliss. This is not the same as harmful poison, nor (the extreme of) merely emptiness, nor the mistaken view of passions (in the conventional realm). This is the meaning of (the Middle Path) called "true and correct aspiration for awakening." It means that you have pity on yourself and have pity on other sentient beings, as explained above. Contemplating thoughts [or a "contemplative mind"] should be understood in this way. 3. Skillful Means for a Peaceful Mind

The third (mode of contemplation) is skillful means practiced for attaining a peaceful mind. This refers to the good use of cessation-and-contemplation to peacefully rest in Dharma-nature [or, "the nature of reality"]. In the sections above (we have examined) the profound fulfillment of contemplating objects as inconceivable in its hidden depth and subtle mystery [in section 1], and the broad exercise of compassion [in section 2]. If both of these have been covered, you should make good on the vows (discussed in the previous section) through practice. The practice is cessation-and-contemplation. 1. Cessation and Contemplation

[1. Cessation:] The basis for ignorance and fatuous delusion is none other than Dharma-nature [or, "the nature of reality"]. Due to fatuous delusion, Dharma-nature changes, producing ignorance and arousing perverted views and (the dualities of) good and not-good and so forth. This is like when the cold comes and water changes and hardens into ice. Also, it is like when sleep comes and the mind changes, and you have various dreams. Now, you should realize that perverted views are (indivisible from) Dharma-nature; they are neither one nor different. Although (it is said that) perverted views arise and perish, they are (empty) like a spinning wheel of fire. Do not believe that perverted views (substantially) arise and perish. Only believe that these thoughts are the Dharma-nature alone. What 402

402

Chapter VII. Contemplation Proper (Part One)

arises is the arising of Dharma-nature, and what perishes is the perishing of Dharma-nature. There is no true arising and perishing of an essence, and we speak of arising and perishing in a deluded sense. However, when we indicate "deluded conceptions," these (also) are all Dharma-nature. Fix (your concentration) on Dharma-nature by means of Dharma-nature and be mindful of Dharma-nature by means of Dharma-nature. Dharma-nature is constant; there is nothing that is not Dharma-nature.

The essence is already accomplished; deluded conceptions are not obtainable. Dharma-nature also is unobtainable. Returning to the source and turning back to the basis, the Dharma realm is fully quiescent. This is called "cessation." When cessation (is practiced and accomplished) in this way, all of the flowing and turning (of passions in samsara) ceases. [2. Contemplation:] Contemplation involves thoroughly contemplating the thoughts [or "mind"] of ignorance. On the one hand these (ignorant thoughts) are equal with Dharma-nature as fundamentally and originally empty, and on the other hand equal with all deluded conceptions, (the dualities of) good and evil (and so forth). All are like empty space; (ignorance and Dharma-nature are) neither two nor separate. This (equal emptiness of all things) is like at the end of an eon when (the entire universe), from here on earth to the [heavenly realms of] the first dhyāna stage, is engulfed in flames so that there is no place that is not on fire. Again, it is like the bodhisattva Ākāśagarbha ("Store of Empty Space") manifesting features (of the world) as "all empty." It is like (the bodhisattva) Sea of Wisdom manifesting the first place he appears as "all water" [to illustrate the unity of Dharma-nature and the mundane world]. At the momentary arising of an ephemeral thought, both the thinker and the thought are empty [or, "not unequal to emptiness"]. "Emptiness" is also unobtainable. It is like a piece of wood used as kindling to start a fire, which is itself spontaneously consumed in the fire. When the Dharma realm is penetratingly illumined, then everything is very clear. This is called "contemplation."

[3. Cessation-and-contemplation:] Cessation is wisdom; wisdom is cessation. Immovable cessation is immovable wisdom. Immovable wisdom is immovable cessation. When Dharma-nature is illumined by immovable wisdom, this is the wisdom of contemplation and you attain peace. This is also the peace of cessation. The immovability corresponds to that of the 56c

403 403

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

Dharma-nature; therefore, this is the peace of cessation, and also the peace of contemplation. These are neither two nor separate.

What should be done if you are not able to attain the peace of both (cessation and contemplation) together? Now, mental activity is mysteriously dark, [the opposite of illuminated contemplation,] and swift in effect, [the opposite of calm cessation,] and without form or essence. As soon as it arises, it perishes; it is impossible to grasp and hold it. It quickly comes and quickly goes and is not easy to restrain. Even if you attain cessation of this (mental activity), it again quickly drives on, like a shimmering flame fanned by the wind. Even if you attain insight (concerning this mental activity, the thoughts are) darker than jet-black lacquer. Even though you take pains to attain success, the scattered delusions seem to redouble in intensity. "The enemy is strong, and our strength is weak; a sandpiper and frog clutch each other so that neither can advance nor retreat [and both end up being caught by a fisherman]." Be willing to give up your life in dedication to the path; sacrifice your flesh and bones [in wholehearted pursuit of cessation-and-contemplation]. Vow to skillfully attain a peaceful mind. Use various conventional means in turn to attain a mutual correspondence (of cessation-and-contemplation), and thus accomplish the level of contemplative practice.

2. A Peaceful Mind by Teaching Others and Practicing Oneself There are two ways of attaining a peaceful mind: the first is by teaching others and the second is by practicing for oneself.

1. A Peaceful Mind by Teaching Others

There are also two types of "teaching others." The first is that by a noble teacher [such as a buddha or an arhat], and the second is that by an ordinary teacher. A noble teacher has the power of the eye of wisdom and thus can clearly apply (the proper) Dharma medicine. He has the power of the Dharma eye, and thus is aware of the obstacles of diseases. He has the power of converting people to the path, and so bestows medicine in accordance with the disease and in ways that people can accept. It is like Upagupta, who knew (the capacities of) his disciples, using (one disciple's) faith to awaken him by causing him to climb a tree, and using (another disciple's appetite for) food to lead him to drink (scalding) coagulated milk, and assuming the form of a woman 404

404

Chapter VII. Contemplation Proper (Part One)

to scold (another disciple) into awakening. One by one they unveiled their dawn (of awakening), without a fine hair's difference between them. Without missing any opportune time, (a teacher who knows when and what to do) will offer words that lead to awakening. These kinds of noble teachers are exceedingly difficult to find after the Buddha has departed from this world, like the odds of a blind turtle (in the vast expanse of the ocean) coming up accidentally into the center of a buoy, or of dropping a mustard seed (from a great height) and having it pierce the head of a needle. Second, an ordinary teacher, though not possessing the above three powers, can also help convert people. (Such teachers are) like a good doctor who carefully differentiates the medicine according to the disease. By interpreting the color (of the face), the voice, and the pulse (of the patient), (the doctor) applies medicine with discrimination so that even one whose life span seems to be exhausted will not die. If he cannot interpret the pulse, the doctor will question (the patient) about his symptoms and take measures in accordance with what he is told, sometimes fortuitously attaining (good results). But even one of noble virtue such as Śāriputra can make a misdiagnosis; ordinary people with their bonds (of passions) can be called "guides who promote disease."

Now [here in the Mohezhiguan] I am not discussing the noble teacher, but the proper exposition by ordinary teachers in teaching others to have a peaceful mind. There are again two types of "teaching others." The first is practice based on faith, [which involves a focus on learning or study,] and the second is practiced based on Dharma [methods of meditation, which involves a focus on meditative practice]. The Treatise Interpreting the Abhidharma clarifies that the level of these two types of people is that of "insight into the path (of the Four Noble Truths)." Those who enter the path by hearing (the Dharma teachings) are ones who "practice based on faith"; those who enter the path by pondering (the Dharma teachings through meditation) are ones who "practice based on Dharma (methods of meditation)." [The Treatise on the Real explains that] the Dharmagupta school says that these (two types of people) are at the level of "conventional means." (Of the first type,) there are few who can perceive (the Dharma teachings) on their own. For those with the power to hear (the Dharma teachings), they will certainly hear the Dharma and attain awakening at a later time. These people are called those 57a

405 405

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

who practice based on faith. (Of the second type,) there are few with the power to hear (the Dharma teachings); there are many who perceive the Dharma on their own. (For those with the power to perceive the Dharma on their own,) at a later time they will certainly ponder (the Dharma teachings) and attain awakening. These people are called those who practice based on Dharma (methods of meditation). However, if these people are on the level of "insight into the path (of the Four Noble Truths)," they should be proficient in the mental state of nonconceptualization, which, when once experienced, is true (awakening). In this case there is no clear distinction between (the categories of practice based on) faith and on the Dharma (methods of meditation). The analysis of the Treatise Interpreting the Abhidharma is based on the perfection of practice, while the Treatise on the Real is based on capacity for understanding [or "spiritual potential"]. They each have their rationale and do not necessarily contradict each other.

As for the teacher we are discussing now [that is, ordinary teachers], let us examine their long-term background. Those who have attended to studies for a long time attain the seeds of "practice based on faith," and those who have sat in dhyāna meditation for a long time attain the seeds of "practice based on Dharma (methods of meditation)." Those who, from one life to the next, have become perfumed (with the Buddhist path) will attain spiritual potential. Each of them realizes awakening by hearing and pondering (the Dharma teachings). If we speak in terms of sharp and dull capacities, those who practice based on Dharma (methods of meditation) are "sharp" in the sense that they contemplate (and have insight into) the Dharma internally on their own; those who practice based on faith are "dull" in the sense that they rely on hearing (the Dharma teachings) from others. Again, those who practice based on faith are "sharp" in the sense that they are awakened after hearing once (the Dharma teachings); those who practice based on Dharma (methods of meditation) are "dull" in the sense that they thoroughly contemplate the Dharma (teachings) one-by-one over time. Or, it can be said that they are both "sharp" and "dull," in that those who practice based on faith are "sharp" in their wisdom for hearing, but "dull" in their wisdom for cultivating practice, and those who practice based on Dharma (methods of meditation) are "sharp" in their wisdom for cultivating practice, but "dull" in their wisdom for hearing.

406

406

Chapter VII. Contemplation Proper (Part One)

We have thus finished explaining the spiritual capacities among people. How do they attain "a peaceful mind"? A teacher should ask (the practitioners), "Which do you seek to attain, concentration or wisdom?" If the person says, "I have heard the Buddha explains that a good teacher is like the shape and light of the moon that gradually turns full, or is like the steps of a ladder that gradually reach the top. He skillfully teaches (step by step) and thus converts people's minds to have all the causes and conditions for attaining the path. My aspiration is like a burning thirst, like a baby calf seeking its mother." You should know that such a person is one who should practice based on faith. Or, if the person says, "I have heard the Buddha explains that a mirror distinctly and clearly reflects visible forms if it is unmoved, and the pure water (of a pond) undisturbed by waves spontaneously reveals the fishes and stones therein. I joyfully forsake all negative notions and perceptions, as if abandoning a heavy burden." You should know that such a person is one who should practice based on Dharma (methods of meditation). Once you know their spiritual capacities, there are eight ways for leading individual people to attain a peaceful mind.

1. Eight ways for leading those who practice based on faith to attain a peaceful mind.

1. A peaceful mind by cessation through arousing a desire for bliss. (One could say:)

Listen, good son. For immeasurable eons you have drunk the poison of crazed distraction, chased after the objects of the five senses, risen and fallen in the triple world, and gone from suffering to afflictions and from afflictions to suffering, like a raging wind blowing the flowers off of trees, or like the rising and falling of beans boiled in a great scorching cauldron. Why do you not still your thoughts and penetrate to the basis (of understanding), and thus unify your thoughts (and attain concentrated awareness)? If your thoughts are unified, how can you not discern suffering and the causes of suffering? If your thoughts are unified (and you attain concentrated awareness), you will no longer transmigrate (in this samsaric existence). If your thoughts are unified, then ignorance will not come into play, and so forth [for the rest of the twelve links of conditioned arising] up to and including old age and death. If you can split the great 407 407

57b

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

tree (of passionate afflictions) and bring them to an end and not create any more new ones; if you attain unity (of concentrated thought) then the six obscurations (will be put to an end) and you can cross to the other shore (of awakening). This alone is bliss.

With good and skillful means, with various causes and conditions, with various parables and analogies, expansively praise (the attainment of) cessation and arouse a feeling for this joy. This is called (attaining) a peaceful mind by cessation through arousing a desire for bliss. 2. A peaceful mind by cessation through the use of skillful means. Again (you could say):

Good son. Suppose the heavens are always clear so that the rivers and lakes all dry up, all the grass is burned and withered, and the hundred grains dwindle to nothing. If the dragon king Sāgara devises clouds for seven days and pours forth rain in the four directions, the great earth will be drenched and all the seeds will bring forth sprouts, all roots and stumps will flourish, all branches and leaves will grow luxuriantly, and all flowers and fruits will blossom. People are the same. Because they are distracted and dissipated, the good that they should arouse does not arise, and the good that has already arisen is in turn lost. The river of meditative concentration is dry, and the tree of the "steps on the path" perishes. Myriad goodness is burned and withered, and the hundred blessings are all emaciated. The flower of practice (which is the cause) and the fruit of (the attainment of) the path (which is the result) do not reach maturation. However, if you are able to unify your thoughts within a quiet forest, so that nothing goes out from within and nothing comes in from outside, a quiet cloud ensues and various meditative concentrations are aroused; this is like the falling of rain. The forest of merit—the levels of "conventional means" such as that of "heat" and "the summit" (of the four good roots), the eye of wisdom, clear awakening, (various kinds of patience such as) the forbearance that comes from faith, the forbearance from (pliantly) following (the path), (the forbearance that comes from realizing) nonarising, and (the forbearance of) quiescent extinction, up to the attainment of unsurpassed awakening—all of this is mastered and acquired. 408

408

Chapter VII. Contemplation Proper (Part One)

Thus, good and skillful means, and various (causes and) conditions and (various parables and) analogies, are used to expansively praise the attainment of cessation and to give rise to good roots. This is called attaining a peaceful mind by cessation through the use of expedient means. 3. A peaceful mind by cessation through therapeutic means. Again (you could say):

Good son, a distracted mind is the most pernicious of all evils. It is like a drunken unshackled elephant that stomps on and destroys a lotus pond, or a camel (without a bridle in its) nostrils overturning and dropping its load. It is quicker than lightning, stronger than the poison on a snake's tongue. (It obstructs understanding and insight,) like the five types of overlapping shades such as dust and mist, (or clouds, fog, or an eclipse) that block the light of the sun, so that both the eyelashes that are up close and the sky that is far away cannot be seen. If you are able to cultivate concentration, this is like a flame in a closed room that is able to destroy a great darkness. When the membrane (covering a blind person's eyes) is removed with a scalpel, then the color of the sky is translucently clear, and you can fully see whether there is one finger or two fingers or three fingers (held up in front of your face). As a great rain is able to settle the billowing dust, great concentration is able to quiet crazed idleness. Cessation is able to destroy distraction and extinguish vacuous delusions. Thus, good and skillful means, and various conditions and analogies, are used to expansively praise the attainment of cessation and to destroy lethargy and distraction. This is called attaining a peaceful mind by cessation through therapeutic means.

4. A peaceful mind by cessation through the supreme meaning. Again (you could say):

Good son, [as it says in the Sutra of Final Bequeathed Teachings] "a mind that dwells in concentration is able to know the features of the arising and perishing of phenomena in this world," and is also able to know the features of the nonarising and nonperishing of phenomena of the transcendent realm. The Tathāgata enjoyed samadhic concentration even after attaining the path; how much more should ordinary beings (enjoy the bliss 409 409

57c

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

of samādhi). One who is in meditative concentration, "like catching sight of the path by a flash of lightning in the night," destroys innumerable billions of penetratingly burning evil factors, and eventually attains and accomplishes universal wisdom.

Thus, good and skillful means, and various conditions and analogies, are used to expansively praise (the attainment of) cessation and to encounter thusness. This is called attaining a peaceful mind by cessation through the supreme meaning.

5. A peaceful mind by contemplation through arousing a desire for bliss. If a person says, "I have heard of quiescence, but it does not arouse any yearning (on my part). However, if I can hear an explanation, I will listen and not be bored." Then you should explain as follows:

(The sufferings of) the three evil destinies—burning in hell, the heavy burdens of the beasts, the hunger and thirst of the hungry spirits—these are not called (true) suffering. For one to be in the darkness of ignorance without being able to hear or know about the direction you should take; this is great suffering. (On the other hand,) this is blissful: to hear much and enjoy (the bliss of) discernment; to perceive the Dharma and relish the joy of the Dharma; and to overcome evil with good. An arhat who has no attachments is called one who enjoys the greatest bliss. Hear about the ambrosia-like bliss (of awakening) from one who has heard (and learned) much; contemplate thoroughly according to these teachings and know what the path is and what is not the path; avoid the pitfalls and go directly (on the path) without wandering.

Thus, good and skillful means, and various conditions and analogies, are used to expansively praise (the attainment of) contemplation and arouse a feeling for this joy. This is called attaining a peaceful mind by contemplation through arousing a desire for bliss.

6. A peaceful mind by contemplation through skillful means. Again, (you may say):

Good son. The lotus flowers blossom with the moon (in the night), work is done with the sun (during the day), those in business should follow 410

410

Chapter VII. Contemplation Proper (Part One)

their boss, painting requires glue, ceramic goods are of no use unless they are passed through fire, the blind cannot advance even one step without guidance—the same is true for practicing without the wisdom of contemplation. Universal wisdom has contemplation as its fundamental basis and is adorned with immeasurable virtues.

Thus, good and skillful means, and various conditions and analogies, are used to expansively praise (the attainment of) contemplation, which arouses virtue. This is called attaining a peaceful mind by contemplation through the use of expedients.

7. A peaceful mind by contemplation through therapeutic means. Again, (you could say:)

Good son. A wise person knows malice, so malice is unable to harm him. It is like a general who has a plan that is able to destroy his powerful enemy. If not the wind, what could twirl the clouds? If not the clouds, what could screen the heat (of the sun)? If not water, what could extinguish fire? If not fire, what could remove the darkness? An axe is used to split firewood, and a sword is used to sunder bonds. What surpasses wisdom (for healing ignorance)?

Thus, good and skillful means, and various conditions and analogies, are used to expansively praise (the attainment of) contemplation, which leads to the destruction of evil. This is called attaining a peaceful mind by contemplation through the use of therapeutic means.

8. A peaceful mind by contemplation through the use of the supreme meaning. Again, (you could say:) Good son, (a collection of) the seven types of jewels in a well, or bottles and trays (of food and drink) in a dark room, must wait for the light of day [to be seen]. When the sun rises, then all will be seen clearly and fully. You should, with the eye of wisdom, contemplate and know the true marks of all phenomena. You realize all dharmas through the contemplation of equality. The perfection of wisdom is the greatest illumination. Thus, good and skillful means, and various conditions and analogies, are used to expansively praise (the attainment of) contemplation, which leads to 411 411

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

58a

attaining awakened understanding. This is called attaining a peaceful mind by contemplation through the supreme meaning.

In this way there are eight ways to explain (the attainment of) a peaceful mind for those whose practice is based on faith.

2. Eight ways for leading those who practice based on Dharma meditation to attain a peaceful mind. If a person says, "I yearn for a mind that is still, for silence again following after silence, 'relinquishing this and relinquishing that until I reach (the state of) nonactivity.' I find no pleasure in (detailed) discriminating (learning) and find no benefit from 'sitting while racing after' (scholastic learning)," this kind of person has the spiritual capacity of one who practices based on Dharma (methods of meditation). [As above, there are eight ways to lead those who practice based on Dharma meditation to attain a peaceful mind.]

1. A peaceful mind by cessation through arousing a desire for bliss. (For such a person,) you should explain the practice of cessation. (You could say:) You should focus on internally maintaining equilibrium and not be concerned with external matters. The flow of conceptual notions that arise from contact with external objects all arise out of delusion, like a spinning wheel of fire that vanishes when the movement of the hand (holding the torch) is brought to an end. The great waves stirred up by an angry wind beat like a drum but settle down when (the winds are) quiet. As it says in the Vimalakīrti Sutra, "Whence comes the flourishing of conditions (whereby delusions and so forth arise)? Through association with the triple world. How do you put an end to these 'flourishing conditions'? Through the mind not obtaining (conditions that lead to their arising)." The Sutra on the Auspicious Appearances says, "One who attains single-mindedness has extinguished the myriad mistaken views." Nāgārjuna says (in the Great Treatise), "True Dharma teachings are not perverted views. When conceptual thoughts have been removed, verbal dharmas are extinguished; when all the immeasurable offenses are removed, the pure mind (remains) in its constant oneness. A noble and wonderful person such as (one who has attained) this is able to perceive prajñā-wisdom." The mysterious quiet of the mountains is praised by the Daoist hermits. 412

412

Chapter VII. Contemplation Proper (Part One)

How much more so should the wise and noble ones honor and adore the clear purity of nirvana. The Sutra of Stories of the Buddha says, "When monks are in the village, the buddhas worry about them even if they are diligently disciplined both physically and verbally. But when monks are in the mountains, having put an end to mundane matters and resting peacefully, the buddhas all rejoice." How much more so when they sit in the lotus position, fold their hands, close their lips, hold their tongues, quietly ponder the marks of reality, and attain the equilibrium and cessation at the basis of the mind and the same quiescence as the Dharma realm. Is this not what is required for the path? This alone is noble; other ways are unable to match it.

Thus, good and skillful means, and various causes and conditions and various parables and analogies, are used to expansively praise (the attainment of) cessation, which arouses a joyful mind. This is called attaining a peaceful mind by cessation through arousing a desire for bliss. 2. A peaceful mind by cessation through the use of skillful means. If a person says, "I contemplate the features of phenomena, but this only increases my confusion and nothing good comes from it," you should explain cessation (to this person as follows):

Cessation is the plain, proper, and good field of the Dharma realm; there is no dharma that is not provided therein. Cessation is to abandon the "flourishing conditions" (of delusion), which is the perfection of giving. The essence of cessation is "non-evil"; this is the perfection of observing the precepts. The essence of cessation is immobile; this is the perfection of patience. Cessation does not involve any (distracting) mixture (of miscellaneous activity), which is the perfection of diligence. Cessation is firm concentration, which is the perfection of dhyāna meditation. Cessation has no "method," and there is no (substantial) "person" who does cessation; this is the perfection of prajñā-wisdom. Cessation as the cause (of awakening is to know that) there is neither cessation nor is there the lack of cessation; this is the perfection of skillful means. One cessation is all cessation; this is the perfection of vows. Cessation as the cessation of passions and cessation as the cessation of mistaken views is the perfection 413 413

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

of power. This cessation is neither different nor distinct from the cessation of the Buddha; this is the perfection of wisdom. Cessation includes all dharmas; it is the secret treasury (of the buddhas). Just rest peacefully in cessation; why use other methods of cultivation?

Thus, good and skillful means, and various conditions and analogies, are used to give rise to good roots. This is attaining a peaceful mind by cessation through the use of expedients.

3. A peaceful mind by cessation through the use of therapeutic means. If (a person) says, "I contemplate the features of phenomena, but am distracted and lethargic, and cannot remove (the passions and delusions)," you should explain cessation (to this person as follows):

Cessation has great efficacy. Cessation is a wall-like concentration: the eight winds of evil notions cannot enter therein. Cessation is like pure water: it washes away the eight perversions such as craving and lust. It is like the sun, whose rising dissipates the morning dew. Cessation is great compassion; like an angry parent who also is kind and is able to overcome angry bitterness. Cessation is a great spell; it can remove all ignorance and doubt. Cessation is buddhahood; it is the path for destroying and removing all obstacles (to awakening). Like the agada antidote, it universally heals all (disease). It is like a wonderful and good doctor who can magically charm a withered (old person) and raise the dead. Thus, good and skillful means, and various conditions and analogies, are used to lead people to destroy evil. This is attaining a peaceful mind by cessation through the use of therapeutic means.

4. A peaceful mind by cessation through the use of the supreme meaning. If a person says, "Even when I contemplate thoroughly, I do not attain awakening," you should explain cessation (to this person as follows): Cessation embodies the essence of truth (as emptiness); even when illuminating (something) it is constantly quiescent. Cessation happens in accordance with conditions; it constantly illumines even though it is quiescent. Cessation is a cessation that is not cessation; it both hinders 414

414

Chapter VII. Contemplation Proper (Part One)

(passions) and illumines (delusions). Cessation is the mother of buddhas; cessation is the father of buddhas; it is both father and mother. Cessation is the teacher of buddhas, the body of the buddhas, the eye of a buddha, the physical marks of a buddha, the treasury of a buddha, the dwelling place of a buddha. There is nothing it does not include. Thus, good and skillful means, and various conditions and analogies, are used to expansively praise cessation. This refers to attaining a peaceful mind by cessation through the supreme meaning.

5. A peaceful mind by contemplation through arousing a desire for bliss. If a person says, "Cessation makes me depressed and does not please me," you should explain contemplation and the pondering of the principles of the path (to this person as follows):

The seven components of awakening include the faculty for discernment, the eightfold path includes "correct views," and the six perfections includes prajñā-wisdom; so, this (contemplation) is the main and guiding center of Dharma teachings. Furthermore, "correct awakening," "great awakening," and "universal awakening" are all different names for the wisdom of contemplation. It should be known that the wisdom of contemplation is most noble and sublime; thus, it is expansively praised. This refers to attaining a peaceful mind by contemplation through the arousing a desire for bliss.

6. A peaceful mind by contemplation through the use of skillful means. Suppose you explain:

The diligent cultivation of contemplation is able to give rise to faith, (keeping) the precepts, concentration, wisdom, liberation, and the knowledge and insight of liberation. If you know the disease and are aware of the medicine, then you can proceed boldly with teaching and saving others. Even if you encounter all good (practices), there is none that surpasses contemplation.

This refers to attaining a peaceful mind by contemplation through the use of expedients.

58b

415 415

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

7. A peaceful mind by contemplation through the use of therapeutic means. Suppose you explain:

Contemplation is able to destroy the darkness, and is able to illuminate the path. It is able to remove malice and allows you to attain (Dharma) treasure. It topples a mountain of deviant views and depletes a sea of passions. Such is the power of concentration.

This refers to attaining a peaceful mind by contemplation through the use of therapeutic means.

8. A peaceful mind by contemplation through the use of the supreme meaning. (Suppose you explain:) When you contemplate with the method of contemplation, there is nothing that is attained. If you wish to have your thoughts emptied and reveal that which is obscure, you should simply and diligently practice contemplation, thus exposing, signifying, awakening to, and entering (the path). This refers to using the supreme meaning to attain a peaceful mind by contemplation.

In this way there are eight ways to expound the attainment of a peaceful mind for those whose practice is based on Dharma meditation. Again, there are people whose capacity is variable, revolving from time to time. The Treatise Interpreting the Abhidharma clarifies turning dull into sharp, and the Treatise on the Real clarifies that as one repeatedly practices, one becomes sharp. These texts discuss being dull or sharp at the beginning or end (of practice) and explain how this is not attained (in the same way at one time.

Now I will clarify how the mental activities of sentient beings are variable. Sometimes at one moment they are dull, and at another moment they are sharp. This happens spontaneously and naturally, and not because of a change in innate capability or because of repeated practice. At times you practice contemplation but do not become adept, (but at other times you) attain awakening just by hearing (the Dharma teachings). Or at times you listen for a long time but do not understand, and at other times you reach a determination after pondering for some time. Therefore, you should discuss attaining a peaceful mind in terms of these turnings of capabilities. 416

416

Chapter VII. Contemplation Proper (Part One)

If one whose practice is based on Dharma meditation turns into one whose practice is based on faith, you should use eight variations on the methods of instruction (as explained above) in accordance with these turnings of capabilities to impart a peaceful mind. If one whose practice is based on faith turns into one whose practice is based on Dharma meditation, you should use eight variations on the methods of instruction (as explained above) in accordance with these turnings of capabilities to impart a peaceful mind. If this meaning is understood, you can freely explain both broadly and in detail. If you include both the variable and nonvariable cases, there are all together thirty-two ways of (explaining cessation and contemplation for the sake of attaining) a peaceful mind.

2. Attaining a Peaceful Mind by Practicing Oneself

Attaining a peaceful mind by practicing by (or for) oneself means that you should thoroughly contemplate your own thoughts.

1. Practice based on Dharma meditation. What goal do you seek? If you wish to still delusions and quiet your thoughts and conceptions, you should try the practice based on Dharma meditation. (1) If you seek to hear the exposition (of the Dharma teachings) and wish to become adept at getting to the bottom of your ignorance, you should try the practice based on faith. Seeking quiescence, you come to know that delusions arise from your thoughts, and by stilling your thoughts all delusions are quieted. (2) If you wish to illuminate and know, you should get to know the basis of the mind. The basis of the mind is not dualistic; that is, as with all phenomena, it is empty. This is attaining a peaceful mind by self-practice through arousing the desire for bliss. (3) If you broadly differentiate (the immeasurable) thoughts and phenomena in your mind, (you can see that) there is no arising of even a thin hair's worth of good, such as faith, mindfulness, or diligence. However, if you arrest and halt (mental activity) so that there is no movement, good and meritorious factors will arise out of the tranquility. (4) If when you arrest and halt (mental activity) you gradually sink into the tranquility without making any progress in (attaining insight or virtue such as) patience, you should make deliberate calculations and discursive evaluations to whip yourself into arousing (contemplation). (5) If you cannot concentrate from thought to thought, like a sweaty horse running wild, you should use (the practice 58c

417 417

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

of) cessation to heal and control the galloping (thoughts). (6) If the quietude and silence is futile and you just feel sleepy, then you should cultivate contemplation to break through the dark confines (of your mental block). (7) If you cultivate cessation for a long time without achieving anything, then you should cultivate contemplation. Contemplate all phenomena as unobstructed and undifferentiated, calmly clarify and sharpen (your understanding), and gradually attain an awakening that is like emptiness. (8) If the dark obstacles are not removed even after cultivating contemplation for a long time, then switch to cultivating cessation. Stop all thoughts focused on objects, for there is no one who does (the thinking) and no object (corresponding to the thought); the thinker and the thought are quiescent. This gives rise to the wisdom of emptiness.

Such are the eight varieties of cultivating practice by oneself for those whose practice is based on Dharma meditation, the good and skillful means that lead to the attainment of a peaceful mind.

2. Practice based on faith. The attainment of a peaceful mind by those whose practice is based on faith is as follows. (1) If you wish to hear of a quiescence like that of Mount Sumeru, which does not tremble from the winds of the eight directions, then you should attend to cessation. (2) If you wish to hear of the benefits of contemplation, which destroys all passionate afflictions like the sun removes the darkness, then you should attend to contemplation. (3) If you attend to contemplation too much, like the sun scorching young sprouts, then you should attend to cessation, which moisturizes with the water of concentration. (4) Or, if you attend to concentrated meditation [cessation] for too long, like when sprouts overgrow and do not allow (new sprouts) to arise, then you should attend to contemplation and let the wind and sun (of insight) arouse movement and lead good dharmas to appear. (5) Or, when your conceptual notions and perceptions are running amuck and even a single thought does not remain steady, then you should attend to cessation and subdue your distracted thoughts. (6) Or, if you sink into a dark and obscure mist during seated (meditation), then you should attend to contemplation that destroys deep lethargy. (7) Or, if you attend to cessation and it is amply successful, then you should attend exclusively to cessation. (8) Or, if you attend to contemplation and it resonates, then you should attend exclusively to contemplation.

418

418

Chapter VII. Contemplation Proper (Part One)

Such are the eight varieties of cultivating practice by oneself for those whose practice is based on faith, the skillful means (that lead to the attainment) of a peaceful mind. 3. Summary

If we consider those who turn from one whose practice is based on Dharma meditation to one whose practice is based on faith, plus those who turn from practice based on faith to practice based on Dharma meditation, plus all the expedient and skillful applications (of cessation and/or contemplation to attain a peaceful mind) for all appropriate situations, there are thirty-two varieties for those who practice for themselves. (As outlined above, the category of) saving others also has thirty-two varieties. Together this makes sixty-four (varieties of ways to attain a) peaceful mind. 3. Attaining a Peaceful Mind in Terms of Mutual Support Again, (practices based on) faith and Dharma meditation are not independent of each other. "Hearing" and "pondering" [that is, learning and meditation] mutually support each other. (1) Those whose practice is based on Dharma meditation can, through hearing one phrase (of the Buddhist teachings) accomplish a profoundly peaceful quiescence, remove all their dreamlike delusions, and return to their sitting and pondering with joy in their hearts. (2) Again, on hearing of cessation, they can return to further pondering and give rise to meditative concentration. (3) Again, on hearing of cessation, they can return to pondering and destroy all deluded thoughts. (4) Again, on hearing of cessation, they can return to further pondering and attain (full) translucent awareness of their desired awakening. (5) Again, on hearing of contemplation, they can return to further pondering with joy in their hearts. (6-8) Again, on hearing of contemplation, they can return to further pondering and give rise to good, destroy evil, and attain their desired awakening, as outlined above. This "practice based on Dharma meditation" consists of little hearing [that is, a little learning or studying] and much pondering [that is, meditative practice], but that does not mean that it does not involve any hearing (and learning) at all.

Those whose practice is based on faith [with a focus on hearing, learning, or studying], though while sitting upright (in meditation) may not experience delight while pondering the quiescence of extinction, but after arising (from 59a 419 419

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

meditation) and hearing of cessation, they may enjoy the sweet bliss (of awakening). Or, when sitting upright, they may not be able to arouse good things, even though pondering good thoughts, but after arising and hearing of cessation, their faith in the precepts and diligence doubles or increases even further. Or, when sitting upright and (attempting to) subdue evil, they may not be able to remove the evil, but after arising and hearing of cessation they destroy and extinguish such distractions. Or, when sitting upright and pondering true (emptiness) they may not be able to realize the true (emptiness), but after arising and hearing of cessation they fully attain the quiescence of awakening. This is practice based on faith, which consists of little sitting (in meditation) and much hearing (and studying), but that does not mean that it does not involve any pondering (in meditation) at all.

The earlier analysis was focused exclusively on spiritual capacities. Now we have analyzed the mutual support among these spiritual capacities. We could also discuss variations regarding turning or not turning (from one type of practice to another) regarding the mutual support between them. This would result in thirty-two varieties of (ways to attain) a peaceful mind. Since there are also thirty-two varieties (if we analyzed the category of) saving others in terms of their mutual support, this gives a total of sixty-four. Along with (the sixty-four varieties) discussed above, there are one hundred and twenty-eight varieties of (ways to attain) a peaceful mind. 3. Final Summary

The mind is difficult to pacify; if it is inimical you will suffer, and if it is congenial you will have bliss. Now, let us discuss the pacification (of the mind) in accordance with its tendencies. For example, it is like nourishment—we eat and drink appropriate to our physical bodies in order to maintain our lives. Nourishing the Dharma body is also like this—cessation is drink and contemplation is food. Medicine is also like this. There are round pills and there is powdered medication; some is used to get rid of a fever and some is used to remedy the chills. (It is the same) for healing the disease of ignorance—cessation is like a round pill (for subduing the heat of passions), and contemplation cures distraction (like powdered medication). Again, it is like the teaching of yin and yang. Yang corresponds to the wind and the sun; yin corresponds to the clouds and the rain. If there is too much rain, 420

420

Chapter VII. Contemplation Proper (Part One)

vegetation becomes overly ripe; if there is too much sunlight, the vegetation is scorched. Yin is like concentration [i.e., meditation or cessation], and yang is like wisdom [i.e., contemplation]. Those who are one-sidedly unbalanced regarding wisdom or concentration cannot perceive buddha-nature. That is why it is important to harmonize the eight varieties and value attainment of the intent (of ways to attain a peaceful mind).

There is a type of meditation master who exclusively utilizes cessationtype practice and does not allow for the practice of contemplation. Such a person quotes a verse:

Thinking and thinking, one follows one's own thoughts. Thinking and thinking, one brings suffering to oneself. To still this (conceptual) thinking is the path.

As long as there are (conceptual) thoughts, one cannot perceive (the path).

There is also a type of meditation master who exclusively utilizes the practice of contemplation and does not allow for the practice of cessation. Such a person quotes a verse:

Stopping and stopping, one brings about cessation;

This is darkness without any support.

The stopping of cessation is the path.

One encounters the principle (of reality) through the insight of contemplation.

Both of these types of teachers follow only one of the methods for realizing (awakening) and teach other people on the basis of the benefit they have received (from their one-sided practice). Those who study (under them) are not aware of their (one-sided) intentions. [It is like the story in the Great Nirvana Sutra,] "one who exclusively drinks milk will have difficulty getting a taste (of cream), not to mention ghee." If people rely exclusively (on either cessation or contemplation, or on only one teaching or practice] to attain understanding, then why did the Buddha offer such a variety of teachings? The heavens are not always clear; a doctor does not rely exclusively on powdered medicine; you do not always eat rice. The mundane world is not like that, how much less so the transmundane world! In this way there are 421 421

59b

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

sixty-four varieties (of ways to attain a peaceful mind)—in accordance with capabilities, in accordance with the disease—for each of (the categories of) self-practice and saving others, (for a total of one hundred and twenty-eight). If you add the three types of cessation and contemplation, this gives us three hundred and eighty-four (varieties). Also, the singleminded practice of cessation and contemplation each have sixty-four varieties (for another one hundred and twenty-eight varieties), for a total of five hundred and twelve (varieties for attaining a peaceful mind).

The first three types of the methods of instruction involve ways to attain a peaceful mind in this world. Since it is like being cured by a worldly doctor (the disease,) though healed, may recur. The one final method of instruction (of supreme meaning) involves a peaceful mind that transcends the mundane world. Since the Tathāgata does the healing, it is final and ultimate, and (the disease) does not recur. In this way the ways of the worldly and the transworldly are mutually accomplished and manifested together. There is no peaceful mind apart from the threefold truth (of emptiness, conventionality, and the Middle Path). There is no way to attain a peaceful mind apart from cessation-and-contemplation. If your mind finds peace in the (threefold) truth (through the practice of cessation-and-contemplation), then one phrase is sufficient (for realizing this attainment). If you do not find peace in this way, then skillfully utilize various means (as explained above) to guide your mind to attain peace. You cannot catch a bird with a net that has only one "eye" or "mesh," but it is one "eye" or "mesh" of the net that catches the bird. The mental activities of sentient beings are varied and not the same; at times many people have the same thoughts, and at times one person has many various thoughts. As it is for one person, so it is for many, and as it is for many people, so it is for one. Therefore, we should spread the mesh of the Dharma net widely, so that the bird of mental activities can be caught (and controlled).

End of Fascicle 5, part 1.

4. The Universal Deconstruction of Dharmas (or Phenomena) The fourth mode of contemplation is the universal deconstruction (or destruction) of dharmas (or phenomena).

(As for dharmas,) Dharma-nature is pure, neither merged nor scattered, beyond verbal expression, and beyond discursive thought. [Phenomena and 422

422

Chapter VII. Contemplation Proper (Part One)

Dharma-nature] are neither destroyed nor not destroyed. How can we speak, then, of their "destruction" [or "deconstruction"]?

Sentient beings have many perversions and little that is not warped. Destroying perversions leads to attaining that which is not perverted. Therefore, we speak of (and aim to attain) the universal deconstruction of (undesirable) dharmas. In the above (section we expounded on) the good and skillful means (to attain) a peaceful mind for disclosing and arousing concentration and wisdom. (If these instructions are successfully applied,) there should be no need for further (practice involving) the destruction or deconstruction (of dharmas). If, however, you have not yet achieved rapport (with the previous mode of contemplation and its resultant attainment of concentration and wisdom), you should use the wisdom based on the meditative concentration that you have achieved to exhaustively purify yourself. Therefore, we speak of "destroying" [or "deconstructing" undesirable dharmas]. The destruction of (undesirable) dharmas requires a dependence on many methods, or "gates" (for entry). The explanation of these gates is not the same in all sutras. (1) Some use "words and letters" as the gate. The Perfection of Wisdom in 25,000 Lines, for example, clarifies the "gate of forty-two letters" (of the Siddham alphabet). (2) Some use "contemplative practice" as the gate. The Great Treatise, for example, clarifies that bodhisattvas cultivate three kinds of samadhic concentration (of emptiness, formlessness, and actionlessness) with the true mark of all phenomena as the object (of contemplation). (3) Some use "wisdom" as the gate. The Lotus Sutra refers to "this gate of wisdom." (4) Some use "principle" as the gate. The Perfection of Wisdom in 25,000 Lines clarifies that nonarising dharmas neither come nor go; (realizing) this is buddhahood.

It is through depending on the gate of the verbal teachings that you penetrate (the gate of) contemplative practice. It is through the gate of contemplative practice that you penetrate (the gate of) wisdom. It is through the gate of wisdom that you penetrate (the gate of) the principle (of reality). What do you penetrate to through the gate of the principle (of reality)? Teaching, contemplation, and wisdom all depend on the principle (of reality), so if that which depends (on principle) are "gates," then how can it be that (the principle) on which they depend is not a "gate"? Even though there is no 423 423

59c

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

place to which one penetrates [beyond the gate of "principle"], it ultimately penetrates (everything) universally. Therefore, this (principle of reality) is the sublime "gate" (for entry into buddhahood).

1. General Exposition of the Universal Deconstruction of Dharmas in Terms of "Nonarising"

1. Exposition of Nonarising in Terms of the Teachings of Various Sutras Here I will expound only on the gate of (verbal) "teaching" (of nonarising) and will leave aside the other three gates. The four gates [of teaching, contemplative practice, wisdom, and principle; or options of the tetralemma of "A," "B," both, and neither] in terms of the Tripiṭaka Teachings involves first deconstructing or destroying mistaken views, and then destroying deluded conceptions, and then destroying both (mistaken views and deluded conceptions).

The four gates in terms of the Shared Teachings also first involves deconstructing or destroying mistaken views, then destroying deluded conceptions, and then destroying both. However, this involves destroying (only) the four categories of delusions, so one cannot say that it is "universal." The four gates in terms of the Distinct Teachings is the gradual severance of the five levels of delusions [from mistaken views in the triple world to fundamental ignorance]. This is universal in vertical or lineal terms (regarding all the levels of attainment), but not universal in horizontal or lateral terms (contained in these various levels).

These [first three of the Fourfold Teachings] are not the content of what I am expounding now (in the Mohezhiguan). Now [I am expounding the Perfect Teaching, which concerns] that which is inconceivable, (the teaching that) one object includes all objects and one thought includes all thoughts. All dharmas, whether viewed horizontally or vertically, are all included in the workings of the mind. By destroying (undesirable) thoughts, all (undesirable dharmas) are destroyed. Therefore, this can be called "universal." The destruction by other gates (and teachings) is not universal, so I will not expound on them here.

The four gates of the Perfect Teaching are able to destroy (undesirable dharmas) universally, that is, (the four options of) existence, nothingness, both existence and nothingness, and neither existence nor nothingness [that 424

424

Chapter VII. Contemplation Proper (Part One)

correspond to the options of arising and perishing, nonarising, immeasurable, and spontaneous; and to the Tripiṭaka, Shared, Distinct, and Perfect Teachings]. Now I will set aside three of the possibilities and depend (for my discussion) on the (second) approach of "emptiness" or "nonarising" (of the Shared Teachings). One is able to penetrate cessation-and-contemplation through the gate of "nonarising," and attain both the causes and result (of buddhahood).

1. The causes of buddhahood. Again, one is able to manifest (the truth of) nonarising and employ this gate as a light to illumine (the way to awakening). Why? Cessation-and-contemplation is the practice, and the gate of "nonarising" is the teaching; cultivating this practice by depending on this teaching allows one to penetrate and attain the forbearance from realizing the nonarising of phenomena, which includes all the levels of the causes (for attaining buddhahood).

The Vimalakīrti Sutra speaks of thirty-two bodhisattvas who each explain (their interpretation of) the "gate of nonduality." All of these bodhisattvas realized their level (of understanding) through this gate (of the teaching of emptiness), with "nonarising" as the primary focus.

The Perfection of Wisdom in 25,000 Lines clarifies the teaching of the letter A [that symbolizes emptiness], that is, all phenomena from the beginning do not arise (substantially). This shows that the gate of nonarising penetrates (the practice of) cessation-and-contemplation and leads to the attainment of the causes (of buddhahood). This meaning should be perceived here. Cessation-and-contemplation illuminates the gate of nonarising. The Dharma [of teachings] does not manifest itself; it must be disseminated by people. It is when people undertake practice that the Dharma teachings are made manifest, the teaching of nonarising is made (clear and) unobstructed both horizontally and vertically, you have penetrating understanding of everything you touch, and you accomplish the meaning of the teaching. This (process or attainment) is analogous to a person in this world who goes in and out of a gate; the gate evinces splendor in accordance with the status of that person. The subject of the analogy [that is, the teaching of nonarising] should be understood in terms of the object of the analogy.

2. The fruit of buddhahood. (Scriptural evidence for) penetrating the gate (of nonarising) in terms of the fruit (of buddhahood) is as follows: 425 425

60a

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

The Great Nirvana Sutra says, "Nir means 'not' and vāṇa means 'arise.' Thus, 'nonarising' is the meaning of great nirvana." It also says that "the two dharmas of concentration and wisdom are able to bring great benefit, up to the attainment of awakening."

The Perfection of Wisdom in 25,000 Lines says, "Nonarising dharmas neither come nor go. (Realizing) the nonarising of phenomena is buddhahood." The Lotus Sutra says:

The Buddha himself dwells in Mahayana,

And in accordance with his attainments

Is adorned with the power of concentration and wisdom, With which he saves sentient beings.

Thus, I have quoted from three sutras in order to show that (the teaching of nonarising contains) the meaning of the fruit (of buddhahood). Cessation-and-contemplation also is able to manifest the fruit (of buddhahood). The fruit does not manifest itself (spontaneously); rather, the fruit (of buddhahood) is completed through practice. The completion of the fruit means the completion of all things. [Sutras say,] "lofty and majestic, like the brightness of the moon in the midst of the stars," "illuminating the mountains of the ten treasures," its effect ruling over the four seas; the fruit (of buddhahood) is also like this—the most supreme of the most supreme. Its merits are higher than those of the ten bodhisattva bhūmi stages, and it is able to scoop up and entice all those of the four types of capabilities (of the Fourfold Teachings). The Golden Light Sutra speaks of (the whole assembly being amazed at) the Buddha paying homage to the bones in a stupa. This is the meaning here.

The teaching of nonarising vertically includes both the causes and results (of buddhahood). This meaning has already been clarified. Now I will explain how both are included in a horizontal sense. The Perfection of Wisdom in 25,000 Lines says:

If you hear (and understand) the teaching of nonarising, you will understand the meaning of all (things), as the first letter A includes the other forty-one letters and the other forty-one letters include the letter A, and the same is true for (all the letters) in between.

426

426

Chapter VII. Contemplation Proper (Part One)

Both the horizontal and vertical meanings are completely included (in the teaching of nonarising), as shown in this text.

This meaning is difficult to perceive. I will quote further from the Sutra of the Buddha's Treasury to illustrate these features. Next, I will quote the Great Nirvana Sutra, and then comment on its meaning. Later I will explain the teaching of nonarising and the destruction and deconstruction of (undesirable) dharmas. The Sutra of the Buddha's Treasury says:

When (the world is) aflame at the end of an era, a bodhisattva will be able to extinguish it with one spewing (of saliva) and can get the world going again with one breath.

(The point is,) it is not that first (the world) perishes, and then later it is recreated. Both the perishing and the arising happen in the midst of the single spewing (of saliva). This sutra clarifies the external functions, but internally it includes the teaching of nonarising. Destroying universally and establishing universally are simultaneous and indivisible; "destroying" and "establishing" do not require two (separate) thoughts. If the potential was not already present internally, then there would be no point to great efforts being made externally. That which is internal is manifested through external display, thus it is expressed in this way.

If we were to interpret this in terms of (cessation and) contemplation of the mind, the impending end of one person's life is like the time of the perishing of an era, and the three poisons are like the three disasters [of fire, water, and wind at the end of a great eon], which is expressed verbally as "fire." Cessation is used to stop (these delusions and passions), like spitting extinguishes (a fire). Contemplation is used to contemplate this, like having (the world) arise again through blowing, and so forth.

2. The Nonarising of Phenomena according to the Great Nirvana Sutra Interpreting the meaning of (the nonarising of phenomena according to) the Great Nirvana Sutra is as follows. The phrase "hearing of non-hearing" (of the Buddha Dharma) has many meanings (expressed in a tetralemma). First it says, "the nonarising of arising, the nonarising of nonarising, the arising of nonarising, and the arising of arising." The gate of nonarising is 427 427

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

considered with respect to these four phrases, which encompass the causes and result (of buddhahood) through one's own practice and the ability to save others, thus universally including all dharmas.

[Distinct Teachings: First,] the arising of nonarising. [The Great Nirvana Sutra says,] "Peacefully abiding in the worldly truth, as when one first emerges from the womb; this is called the arising of nonarising." Now, to interpret (this passage. In this context,) "worldly truth" refers to the shared reality of ignorance and Dharma-nature, which gives rise to all discriminative distinctions and differentiation; therefore, this is called "worldly truth." "Peacefully abiding" refers to attaining peace concerning the worldly truth through cessation-and-contemplation by realizing that the objects (of one's experiences in this world) are inconceivable. Since you attain the level of "contemplative practice," this is called "peacefully abiding." Since it is a "peaceful abiding," this is called "being entrusted to a noble womb" (of the bodhisattva stages). Upon first realizing a buddha's knowledge and insight, you attain the forbearance from realizing the nonarising of phenomena. This is called "emerging from the noble womb." (The delusions of) the worldly truth of ignorance are not perceived; therefore, this is called "nonarising." You achieve a buddha's knowledge and insight; therefore, this is called "arising." The Great Treatise says, "Phenomena do not arise, yet prajñā-wisdom arises"; this is the meaning here. This is the explanation of the level of "(realizing) the forbearance of the nonarising of phenomena" attained through your own practice; this refers to (the process of) attaining the causes (of buddhahood through practice).

[Perfect Teaching: Second,] the interpretation in the sutra of the nonarising of nonarising. The Great Nirvana Sutra says, "The nonarising of nonarising is called great nirvana, because it is the extinction of the arising of phenomenal features," and is attained through cultivating the path. Now, to interpret (this passage). Results [that is, the "fruit" of buddhahood] are obtained through causes [that is, the causal stages]; therefore, it says, "attained through cultivating the path." If the virtues that sever (passions and delusions) are already accomplished, then ignorance does not arise; if the virtue of wisdom is already accomplished, then prajñā-wisdom does not arise. Therefore, this is called the "nonarising of nonarising." This is "the forbearance of quiescent extinction through one's own practice"; this refers to attaining the result (of the fruit of 428

428

Chapter VII. Contemplation Proper (Part One)

buddhahood through practice). If both the causes and results (of buddhahood) are accomplished, then this is the meaning of what is clarified in the Sutra of the Buddha's Treasury, where it says that "the extinction and establishment (of the world) are realized in one spewing of saliva."

[Shared Teachings: Third,] the interpretation in the sutra of the nonarising of arising. The Great Nirvana Sutra says, "The time of the death of the worldly truth is called the nonarising of arising." Now, to interpret (this passage. In this context,) "worldly truth" refers to the foundation of ignorance. That is, the "death of worldly (phenomena)" refers to destroying ignorance. Since it is the death of worldly (phenomena), it is called "the nonarising of arising." Comparing (this phrase) with the first phrase, [which appears to be the same except for a reverse in order,] the first phrase is "the arising of nonarising" because it refers to accomplishing (and "arising" of) the virtue of wisdom regarding the principle (of reality); the next phrase is "the nonarising of arising" because it refers to accomplishing the virtue of severing (ignorance and passions) and destroying delusions. Although the same phrase, "nonarising," is used, there is a great difference (in terms of the referents) of "phenomena" and "principle." The first phrase uses the term "arising" to refer to the opening and arousing of wisdom; this (second) phrase uses the term "arising" to refer to the arising and movement of binding karmic activity. Although the same term, "arising," is used, there is a great difference (in terms of the referents) of "shackles" and "liberating understanding." You should not be confused by the (use of the same) terminology and confuse the gist of the matter. You should think about it and consider it very carefully. The first phrase is like the "spewing out" being included in the "blowing," and this next phrase is like the "blowing" being included in the "spewing out." The spewing and the blowing are simultaneous; there is no before and after. Another interpretation of this sutra is that "the bodhisattvas who (overcome) the four categories (of delusions)" are described as the "nonarising of arising," because they have mastery over arising. Now, to interpret (this passage). The previous (interpretation of) "the nonarising of arising" was an explanation in terms of self-practice for extinguishing delusions. This (current) interpretation is (an explanation of) "the nonarising of arising" for clarifying the way to save others. Why? When bodhisattvas sever the four categories of delusions they destroy the arising of karmic bonds, and thus are 60b

429 429

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

able to have mastery over this arising. The same is true regarding severing the five levels of delusions [including fundamental ignorance]. What is true for the lower (four categories of delusions) is so for the highest (fifth level of delusion), thus this clarifies (the inclusion of) "saving others." Those of the two vehicles sever delusions but become mired in (an overly negative understanding of) emptiness and are not able to do this (saving of others). Thus, this refers to bodhisattvas. Extinguishing delusions is like clarifying "spitting"; arousing (the way of) saving others is like clarifying "blowing." [Tripiṭaka Teachings: Fourth,] the interpretation of the sutra on the arising of arising. [The Great Nirvana Sutra says,] "the arising of arising because of the momentary arising of all defiled thoughts." Now, to interpret (this passage). This phrase clarifies the objects [that is, the people] to be saved. The reason why it is said that bodhisattvas are "nonarising yet arise" is that since all defiled sentient beings continuously lack the severance (of passions and delusions and are bound by passionate afflictions), bodhisattvas must arouse great compassion and show their mastery of arising by saving and liberating them.

Thus, this is the gate of nonarising that encompasses the causes and result (of buddhahood) through one's own practice, and the ability to save others; all is included herein.

[Further details and explanation:] As for "the bodhisattvas of the four stages of abodes," the Sutra on the Bodhisattva Stages says: From the stage of the first aspiration for awakening through the ten bhūmi stages, these are contained in six categories of abodes: (1) the abode of one's nature, (2) the abode of practicing liberating understanding, (3) the abode of a pure mind, (4) the abode of the tracks of practicing the path, (5) the abode of determination, and (6) the ultimate abode. Among those, at the level of the "abode of one's nature" there are people without any nature [or potential for doing good and realizing buddhahood]. Even though they give rise to practicing the good path, they will repeatedly make progress and repeatedly retrogress, and will not gain the attainment that would allow them to be counted among the six types of bodhisattvas. If people have realized their nature (for doing good and realizing buddhahood), then there is no retrogression or loss, and they continuously increase and progress (on the path).

430

430

Chapter VII. Contemplation Proper (Part One)

[Such people] can become one of the those (who become bodhisattvas or buddhas).

People who practice liberating understanding are at the level of preparation for the first bhūmi stage. Those at the abode of a pure mind have entered the first bhūmi stage. Those who have attained a mind that transcends this mundane world are free from the obstacle of an ordinary view of the self; therefore, this is called "abiding with a pure mind." Those at the abode of the tracks of practicing the path abide at the stage of cultivating the path from the second to the seventh bhūmi stages. Those at the abode of determination are at the eighth and ninth bhūmi stages. They have already attained recompense for their practice and will never return or retrogress to a lower stage. Therefore, it is called "determined." Those at the ultimate abode have finally completed their learning and practice for attaining the tenth bhūmi stage (of buddhahood). Therefore, this is called the ultimate abode. The phrase in the Great Nirvana Sutra, "the four abodes are called the nonarising of arising," surely refers to the "abode of the tracks of practicing the path" [in the Sutra on the Bodhisattva Stages]. From the second bhūmi stage and above, these are properly the levels wherein people "reenter the conventional world" to save others. They are manifested as arising (and being born) in various places, but this is not a substantial arising [and thus is a "nonarising of arising"]. This is an example of (a text of) the Distinct [Teachings, that is, the Sutra on the Bodhisattva Stages] manifesting the Perfect (Teaching). The idea that one is able to benefit others and have a mastery over saving sentient beings from the time one emerges from the womb is surely a meaning corresponding to the "Perfect" (Teaching), and it is not a mistake to apply it in that way.

The Great Nirvana Sutra also contains six phrases:

The arising of nonarising is unexplainable. The arising of arising is unexplainable. The nonarising of arising is unexplainable. The nonarising of nonarising is also unexplainable. Arising is also unexplainable. Nonarising is also unexplainable. Now I will use these six phrases to clarify the gate (or teaching) of nonarising to universally destroy (and deconstruct undesirable) dharmas. 60c

431 431

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

If you wish to destroy the conceivable delusions, you should use the first four phrases. If you wish to destroy inconceivable delusions, you should use the last two phrases. Why? Conceivable delusions are abundant, but there are none outside of those of the (triple) world (of desire, form, and formlessness) and those beyond (the triple world). The delusions of the realm beyond [the triple world, that is, the roots of fundamental ignorance,] arise as part of the essence of reality, and therefore this is called "the arising of nonarising." The delusions of this (triple) realm are like the branches; therefore, this is called "the arising of arising." If these delusions arise chaotically, it presents a realm of objects in need of transformation. For the sake of these objects, (a bodhisattva) will masterfully present the arising [of appearances in this realm to save these beings from their delusions]. But that which is to be saved [or "transformed"] is unobtainable, as well as the one who does the saving [or "makes the transformations"]. Both subject and object, the actor and that acted upon, are gone. Therefore, both "the nonarising of arising" and "the arising of arising" are unexplainable.

Suppose you are to destroy (delusions through) conceivable liberating understanding. Although such types of (conceivable) liberating understanding are abundant, there are none that go beyond the (triple) world (of desire, form, and formlessness) or what transcends it. Liberating understanding within this (triple) realm stops at removing (the delusions and passions of ordinary) constituent samsara, so it is referred to as "the nonarising of arising." The liberating understanding of those (practitioners) who have transcended the (triple) world involves removing (the passions and delusions of) both constituent (samsara) and the realm of transformation [that is beyond conceptual understanding], so it is referred to as "the nonarising of nonarising." There are shallow and profound liberating understandings, so there are various types of self-practice for attaining the causes and results (of buddhahood). There is not just one principle (for attaining liberating understanding); rather, there are many types. Now we seek to universally spew out and destroy (and deconstruct undesirable dharmas), so we say that the nonarising of arising is unexplainable, and that the nonarising of nonarising is also unexplainable. Suppose we are to destroy inconceivable delusions. This refers to fundamental ignorance. It arises because it is ignorance; it is ignorance because 432

432

Chapter VII. Contemplation Proper (Part One)

it arises. Ignorance is unexplainable. Arising is unexplainable. Now all are to be spewed out and destroyed, so we say that arising is unexplainable. Suppose we are to destroy (or deconstruct) inconceivable liberating understanding. This refers to perfect liberating understanding. Perfect liberating understanding, from beginning to end, involves deducing the emergence of the causes and result (of buddhahood). But the principle (guiding this action) is neither one-sided nor perfect, and has neither beginning nor end; how can it have a cause or result? Now all are to be spewed out and destroyed, so we say that nonarising is unexplainable. If we interpret the gate of nonarising for the universal destruction (or deconstruction) of dharmas according to the intent of this sutra in this way, the meaning should be clear.

The Buddha himself interprets these six phrases, saying "Why is the arising of nonarising unexplainable? Nonarising is called arising; therefore, it is unexplainable.…" Now, to interpret (this passage), "nonarising" refers to Dharma-nature. "Arising" refers to ignorance. Those of the two vehicles realize "nonarising" [that is, the emptiness of phenomena], and yet they still accept the "arising" of Dharma-nature, so it is said that "nonarising" is called "arising." Based on the point made by the Buddha, we can know that the delusions of the transmundane realm that are part of the essence of reality are "nonarising" and yet are called "arising." "Arising" involves perverted views, but perversions and nonperversions are indivisible. The reach of discursive thought is annihilated and verbal discourse is severed; therefore, it is unexplainable.

[The Great Nirvana Sutra also says:]

Why is the arising of arising unexplainable? Arising arises, therefore it arises. Arising arises, therefore it is nonarising. Therefore, it is unexplainable. Now, to interpret this passage. To say "arising arises, therefore it arises" refers to a great arising giving rise to a smaller arising, such as the progression of the eight phases (of a buddha's historical life) in this world of defiled phenomena. Based on the point made by the Buddha, we can know that this refers to (the arising of) the defiled dharmas of this (triple) world. "Arising arises, therefore it is nonarising" means that "phenomena that arise 61a

433 433

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

through causes and conditions" are simultaneously empty and the Middle; this is beyond discursive thought and beyond words, and therefore it is unexplainable.

[The Great Nirvana Sutra also says:]

Why is the nonarising of arising unexplainable? Although arising is called arising, in arising there is no arising by itself. Therefore, it is unexplainable.

Now, to interpret this passage, "Arising is called arising" means that phenomena do not arise (substantially), but prajñā-wisdom does arise. "Arising does not involve arising by itself" means that this arising of prajñā-wisdom does not follow the four options of the tetralemma. "Arising does not involve arising by itself" refers to the first of the possibilities (of the tetralemma), which includes saying (the other three options), "arising does not involve arising from another," "arising does not involve arising together," and "arising does not involve arising without a cause." Also, when prajñā-wisdom has arisen, worldly (phenomena) have already perished and will not come into being again; (for a bodhisattva) to arise and be born in the triple world happens through certain conditions [such as one's desire to save beings] and not because of karmic retribution. Therefore, it is said that "this arising is not arising by itself." If prajñā-wisdom arises, or something arises on its own, this is all beyond words (and conceptualization) and thus is unexplainable. On the basis of this meaning, we can know that this concerns liberating understanding within this triple world.

[The Great Nirvana Sutra also says,] "Why is the nonarising of nonarising unexplainable?… Because it is attained by cultivating the path." Now, to interpret this passage, "Attainment through cultivation of the path" refers to the ultimate fruit of awakening. It is not something that can be known in the lower of the ten bhūmi stages. How, then, can it possibly be explained? On the basis of this meaning, we can know that this concerns the liberating understanding of the realm beyond (the triple world).

The Great Nirvana Sutra says, "Arising is also unexplainable, because nothing (substantial) arises." Now, to interpret this passage, this refers to the destruction (or deconstruction) of inconceivable delusions. The arising of arising within the triple world certainly arises, and the nonarising of arising 434

434

Chapter VII. Contemplation Proper (Part One)

in the realm beyond (the triple world) also arises. However, when ignorance arises, this arising is surely an arising based on conditions. Arising (based on) conditions is simultaneously empty and the Middle, beyond discursive thought and beyond words. Therefore, it is unexplainable. The Great Nirvana Sutra says, "Nonarising is unexplainable, because it involves attainment." Now, to interpret this passage, this refers to destruction (or deconstruction) through inconceivable liberating understanding. Liberating understanding within this (triple) world involves attainment through cultivation of the path and liberating understanding beyond this (triple) world also involves attainment through cultivation of the path. Attainment involves coming to grips with the principle of reality, and the principle of reality transcends mental or verbal expression. Therefore, it is unexplainable. In this way the Buddha used six phrases to deconstruct the dharmas of liberating understanding and delusion. All are said to be unexplainable. Surely this manifests the universal destruction (or deconstruction) of dharmas by the gate of nonarising. In terms of the Sutra of the Buddha's Treasury, the first four phrases correspond to "both blowing and spewing out," and the last two phrases summarize the previous "blowing" and "spewing." The six phrases as a whole are concerned exclusively with (the negative thrust of) "spewing out."

The Laṅkāvatāra Sutra says:

From the night in which I started on the path to attainment until the night in which I entered nirvana, I did not express a single word. The Buddha uses two methods for preaching in this way, that is, the Dharma of one's own conditions, and the Dharma of the fundamental abode. The Dharma of one's own (conditions) refers to my attainment of the attainments of a tathāgata, which neither increase nor decrease, and are separate from verbal expression and deluded conceptions, from words and letters, and from dualistic tendencies.

To interpret this passage, "the Dharma of one's own conditions" refers to (the Buddha's) awakening concerning the noble and real truth of the real (Dharma-)nature. "To be separate from verbal expression and deluded conceptions" is to be inconceivable [that is, "empty"]. "To be separate from words and letters" refers to being free from conventional designation. "To 61b

435 435

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

be separate from dual tendencies" is to be free from (the duality of) speech and what is spoken of, concepts and what is conceptualized, designations and what is designated [which is the Middle Path]. The "Dharma of the fundamental abode" refers to the constantly abiding Dharma realm that is the noble path trod by the noble ones in the past. It is like the castle town found at the end of the road. The road on which people go (to the castle town) is not made by the people who walk on it. The road leads to the castle town; it is not that the people who arrive build the castle town. The (Laṅkāvatāra) Sutra says: A wise person sees the wide and level road and follows it to the castle town, and there experiences pleasures as one wishes. I and all buddhas before me have realized the constantly abiding Dharma realm in this way. Therefore, I have not spoken even one word between the two nights [from the time of awakening to entering final nirvana].

Thus, it should be known that the determination of these two Dharmas is not something that can be verbalized or discriminated conceptually or is subject to change and differentiation. The "fundamental Dharma" is the principle of reality itself; the "Dharma of one's own conditions" refers to true awakening [attained through practice].

The meaning (of this passage from the Laṅkāvatāra Sutra) and the passage of the Great Nirvana Sutra on the four unexplainables has the same intent. "The arising of arising is unexplainable" corresponds to the unexplainability of the fundamental Dharma. "Arising as arising based on conditions" corresponds to the unexplainability of the fundamental Dharma. "The nonarising of arising is unexplainable" corresponds to the unexplainability of severing dharmas by oneself. "The arising of nonarising is unexplainable" corresponds to the unexplainability of the dharmas of wisdom (realized) by oneself. "The nonarising of nonarising is unexplainable" corresponds to the unexplainability of the dharmas of ultimately realizing awakening by oneself. Of the final two phrases, one phrase corresponds to "arising is unexplainable" and the unexplainability of the fundamental Dharma, and one phrase corresponds to "nonarising is unexplainable" and the unexplainability of the Dharma of one's own awakening.

The Great Nirvana Sutra says, "Ten types of causes and conditions provide causes for arising; this can be explained." Now, to interpret (this 436

436

Chapter VII. Contemplation Proper (Part One)

passage), this refers to the meaning of nonarising that can be established universally. In terms of the Sutra of the Buddha's Treasury, it is like the (positive) establishing [or "recreation" of the world at the end of an eon] through universal "blowing." The "ten types of causes and conditions" are those (in the twelve-linked chain of conditioned arising) from the link of "ignorance" to the link of "existence." Here "establish" has three meanings. First, to establish sentient beings; second, to establish capacities and opportunities; and third, to establish hearing the (Buddha's) teachings. [1.] "Establishing sentient beings" means that the two causes of the past [ignorance and volitional activity] and the five results in the present [consciousness, name and form, the six senses, contact, and experience] interact as causes and conditions to establish (the accumulation of) the five aggregates that is conventionally designated "a sentient being." [2.] "Establishing capacities and opportunities" means that in the past one has cultivated the practice of the analytical method (of the Tripiṭaka Teachings), the practice (of the Shared Teachings) of realizing the essence (of emptiness), the gradual practice (of the Distinct Teachings), or the sudden practice (of the Perfect Teaching), and through this practice has accumulated (good) karma that is dampened by ignorance, resulting in (a human life with) consciousness, name and form, the six senses, contact, and experience. The working of the aggregates, and the effect of what one has accomplished in the past, gives rise to passions, attachments, and existence in line with analytical skills; or gives rise to passions, attachments, and existence in line with (the realization of) essence (as empty); or gives rise to passions, attachments, and existence in line with gradual attainments; or gives rise to passions, attachments, and existence in line with sudden attainments. Because attachments and existence arise, thus one gains capacities and opportunities (for further advancement toward buddhahood).

[3.] "Establishing hearing (the Buddha's) teachings" means that when one has the passions, attachments, and existence in line with analytical skills, one has empathy for the Tripiṭaka Teachings. This corresponds to the phrase "the arising of arising is unexplainable." These ten types of causes and conditions provide causes for the arising of arising that can be explained. This is the explanation of the arising of arising.

437 437

61c

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

When you have the passions, attachments, and existence in line with the realization of essence (as empty), you have empathy for the Shared Teachings. This corresponds to "the nonarising of arising is unexplainable." These ten types of causes and conditions provide causes for the nonarising of arising that can be explained. This is the explanation of the nonarising of arising. When you have the passions, attachments, and existence in line with gradual attainment, you have empathy for the Distinct Teachings. This corresponds to "the arising of nonarising is unexplainable." These ten types of causes and conditions provide causes for the arising of nonarising that can be explained. This is the explanation of the arising of nonarising. When you have the passions, attachments, and existence in line with sudden attainment, you have empathy for the Perfect Teaching. These ten types of causes and conditions provide causes for the nonarising of nonarising that can be explained. This is the explanation of the nonarising of nonarising. When sentient beings are established, all the causes and results of delusions are established, and all things to be saved are established. When the capacities and opportunities and teachings are established, all causes and results of practices and liberating understanding are established, and all potential power for saving beings is established. This is the gate of nonarising, that all are established in the establishment of one. Thus, it says in the Perfection of Wisdom in 25,000 Lines, "if you hear (and understand the teachings of) the gate of the letter A, you understand all meanings." The Sutra of the Buddha's Treasury says, "One blow establishes all (the world)." As it says in the Sutra on the Bodhisattva Stages, there are four types of maturation:

[T]hat of those with the nature of the śrāvaka, that of those with the nature of the pratyekabuddha, that of those with the nature of the Buddha, and that of those with the nature of the bodhisattva. Those who do not have these specific four natures can reach maturation in one of the good destinies (of the human or divine realms). Those with the nature of the Buddha have the capacity (and opportunity) of the Perfect Teaching. Those with the nature of the bodhisattva have the capacity (and opportunity) of the Distinct Teachings. This text says: 438

438

Chapter VII. Contemplation Proper (Part One)

Those with the "seed" of the bodhisattva are able to gradually sever both the obstacles of passionate afflictions and the obstacle of (inferior) wisdom, whether there is or is not a buddha (in their world). How can this not be referring to the capacity of the Distinct Teachings? Those with the nature of the śrāvaka must be disclosed as of distinct types. Those who have (the stages of the four) good roots (of an inferior nirvana of extinction) have the capacity (and opportunity) of the Tripiṭaka (Teachings). Those who have the nature of retrogressing from the Mahayana and taking the way of the Hinayana have the capacity (and opportunity) of the Shared Teachings. Thus, these four types of maturation correspond to the meaning of the four types of capacities (and opportunities of the Fourfold Teachings). Question: The above passage on the six phrases illustrates that the gate of nonarising involves the destruction of all in the destruction of one, and the passage on the ten types of causes and conditions illustrates that the gate of nonarising involves the establishment of all in the establishment of one. The passage above on the four phrases illustrates that the gate of nonarising involves both destruction and establishment. But what about the fourth possibility of "neither destruction nor establishment"? Answer: The opening section of the nineteenth fascicle of the Great Nirvana Sutra says: There are ten virtues that are inconceivable, and people who hear of them are amazed; they are neither difficult nor easy, neither internal nor external, neither marked nor unmarked, neither square nor round, neither pointed nor slanting, and so forth.

The meaning of this passage corresponds to the fourth possibility of "neither destroyed nor established." Question: If the gate of nonarising embraces all Dharma teachings, then are all the other gates and teachings not needed?

Answer. The gate of nonarising embraces all gates. But it is also the case that all the other gates embrace the gate of nonarising. Here we speak in terms of the gate of nonarising, since (in the current discussion) we wish to rely on the virtue of wisdom, but we could speak in terms of four possibilities: the gate of arising, the gate of nonarising, the gate of both arising 439 439

62a

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

and nonarising, and the gate of neither arising nor nonarising. Each of these gates includes these four gates or possibilities, so four times four gives sixteen gates. If we were to rely on the virtue of severance (of passions and delusions), we would have the gate of perishing, the gate of nonperishing, the gate of both perishing and nonperishing, and the gate of neither perishing nor nonperishing. Each single gate has four gates, so four times four gives sixteen gates. Together we have thirty-two gates. The Great Nirvana Sutra points out that:

The light of the moon increases for fifteen days. This is analogous to (the increase of) the virtue of wisdom. From the sixteenth day the light of the moon decreases. This is analogous to (decrease in passions and delusions due to) the virtue of severance. However, the moon itself does not increase or decrease.

Rather, there can be said to be increase in terms of the "white" area (during the waxing of the moon), and there can be said to be decrease in terms of the "dark" area (during the waning of the moon). The true aspect of reality is not (fully comprehended) by either wisdom nor severance— wisdom is taught regarding illumination and severance is taught regarding quiescence. If you attain a high level of realization regarding the gate of nonarising embracing all dharmas, this is a vertical embracing of all dharmas. If you attain a wide and universal realization regarding the gate of nonarising embracing all dharmas, this is a horizontal embracing of all dharmas. Question: The gate of nonarising is a "gate" called "nonarising," which has its objects, delusions, wisdom, severance, and so forth, all of which should be modified by "nonarising." Why, then, do you speak of the nonarising of arising, the arising of arising, and the mastery over arising? Answer: These topics assist in clarifying the gate of nonarising. The "patience from realizing nonarising" is called the arising of nonarising. We speak of the "arising of arising" to clarify that which must be saved [that is, sentient beings in this world of samsaric existence]. We speak of "mastery over arising" to clarify the application (of that saving action). (Instead of presenting problems,) rather, these topics are (part of the meaning of) nonarising. "Spewing out" corresponds to nonarising, and "blowing" corresponds to the arising of nonarising and so forth; all the more we have 440

440

Chapter VII. Contemplation Proper (Part One)

manifested the idea that the gate of nonarising embraces all dharmas universally. Here the meaning of this gate has been interpreted in terms of the Great Nirvana Sutra.

3. Three Ways to Discuss the Deconstruction of Dharmas in Terms of Nonarising

Next, I will clarify the "universal deconstruction of dharmas" in three parts.

First is to completely exhaust the foundations of the gate of nonarising from beginning to end in a vertical deconstruction of dharmas universally. Second is to completely exhaust the foundations all of the Dharma gates (of teaching and practice) from beginning to end in a lateral (or horizontal) deconstruction of dharmas universally.

Third is to completely exhaust the foundations of the nonduality of the vertical and horizontal from beginning to end in a universal deconstruction of dharmas that is neither vertical nor horizontal.

The "vertical" involves (attainment) in terms of high (stages) and the "horizontal" involves (attainments) in terms of expansive (achievements). If you achieve (a high stage) vertically and then attempt (expansive) horizontal (achievements), the horizontal (achievements) will also be high; if you achieve (expansive) horizontal (achievements) and then attempt vertical (advancement), the vertical (achievements) will also be expansive. The Lotus Sutra says, "The vehicle [of the one great ox cart given to all the children] is tall and wide." The vertical and the horizontal (attainments) are nondual, and therefore are neither vertical nor horizontal. Therefore, it says (in the Lotus Sutra), "This Dharma is undifferentiating and equal; it does not involve higher or lower."

2. Deconstructing Dharmas Vertically in Terms of Nonarising First, the universal deconstruction of dharma in terms of the gate of nonarising has another three parts: (1) The universal deconstruction of dharmas by entering or realizing emptiness from conventionality, (2) the universal deconstruction of dharmas by entering or realizing conventionality from emptiness, and (3) both contemplations (of emptiness and conventionality) as means for the universal deconstruction of dharmas for attaining and realizing the supreme truth of the Middle Path.

441 441

62b

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

This threefold contemplation is truly present in a single thought. This Dharma is sublime and difficult to understand, so I will rely on "three" to manifest "one." The Great Treatise says, "The three wisdoms are truly present in a single thought." (The three) are distinguished according to three types of people in order to make it easy for each type of person to understand. The Flower Garland Sutra also indicates two meanings: (the passage) "he proclaimed (the gradual and successive) practice for bodhisattvas over the span of eons" indicates (a type of gradual and progressive practice and contemplation) for those of dull faculties. (When the sutra says,) "At the time of his first aspiration (for awakening) he had already accomplished correct awakening,…possessed the body of wisdom, and this awakening did not rely on others," this indicates (the sudden type of practice and contemplation) for those with sharp faculties. The Lotus Sutra has only one intention, "to directly abandon (conventional) means and preach only the supreme path." Now I wish to use distinctions (between the three types of contemplations) to manifest them generally, and through this gradual progression to discuss that which is without gradual progression [that is, perfect and sudden contemplation]. Therefore, first I will interpret and discuss the three (distinct) meanings (of the three contemplations).

1. The Contemplation of Entering or Realizing Emptiness from Conventionality The universal deconstruction (or destruction) of dharmas by entering or realizing emptiness from conventionality also has three parts. (1) First, entering or realizing emptiness from mistaken views of conventionality; (2) next, entering or realizing emptiness from conventionality in terms of conceptual attitudes; and (3) finally, in terms of the Fourfold Teachings. Thus, entering or realizing emptiness from mistaken views of conventionality also has two parts: first is the clarification of mistaken views of conventionality and second is the clarification of the contemplation of emptiness. 1. The Contemplation of Entering or Realizing Emptiness from Mistaken Views of Conventionality

1. The mistaken views of conventionality. The delusions of mistaken views arise associated with the essence (of reality as empty), and yet in turn are able to obstruct realization of the essence (of reality as empty). It is like a flame that depends on empty space yet agitates that empty space; like a 442

442

Chapter VII. Contemplation Proper (Part One)

dream that is caused by sleep, and yet that dream can befuddle your sleep. If the dream does not come to an end you will never awaken from your sleep, and if these delusions are not removed, the essence [of reality, that is, its emptiness,] will not be made manifest. However, (correct) insight is to perceive the principle (of reality); such an insight is truly nondelusional. When you perceive the principle of reality, you are able to sever these delusions. The name is given from the perspective of understanding; therefore, they are called "the delusions of mistaken views."

There are four types of deluded views: (1) the individual fourfold views, (2) the multiple fourfold views, (3) the integrated or combined fourfold views, and (4) the fourfold views that are beyond words. 1. The individual fourfold views refers to attachment to being [or substantial Being], attachment to nonbeing [or "nothingness"], attachment to both being and nonbeing, and attachment to neither being nor nonbeing. Regarding one view of "being," there are those who are sharp and those who are dull. For example, regarding there being a self, if you take the self as something that has (substantial) Being and always arouse self-centered thoughts, then the "self" that corresponds to this view is (1) the mistaken view of the self. Since you make calculations based on this (mistaken view of the) self, you arouse (2) extreme views. Because of these extreme views of the self, you destroy the causes and fruits (of awakening) in this realm and in the transcendent realm. These are called (3) deviant views. If you seek to penetrate to nirvana with attachment to these (mistaken views) as your path, this is called (4) the attachment to precepts. To take these (views) as real, slander all other (views), and not accept any other views is called (5) attachment to mistaken views. (One-sidedly) affirming your own Dharma teaching is called (6) passion. Against those who deny your own Dharma teaching, you feel (7) anger. Thinking that you understand what others do not understand arouses (8) arrogance. Not knowing that within the view of "Being" lies suffering and the causes of suffering is (9) ignorance. Drifting with uncertainty is (10) doubt.

These ten types of afflictions coincide with the four truths of the realm of desires as follows: [1. the truth of] suffering involves all ten afflictions; [2. the truth of] the accumulation (of the causes) of suffering involves seven— it does not include the views of the self, extreme views, and attachment 443 443

62c

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

to precepts; [3. the truth of] the path involves eight—it does not include the views of the self and extreme views; and [4. the truth of] extinction involves seven—it does not include the views of the self, extreme views, and attachment to the precepts. All together this gives thirty-two (varieties of) afflictions. There are twenty-eight afflictions that coincide with the four truths of the realm of form, and the same for the realm of formlessness— neither of these two realms includes "anger" [for each of the four truths]. This gives a total of eighty-eight afflictions. Each of the other three (of the fourfold views) also includes eighty-eight afflictions. Each of the sixty-two kinds of mistaken views also includes each of the eighty-eight afflictions. Thus, there is wave after wave of overflowing passionate afflictions, such that they cannot be counted. The net of mistaken views becomes ever more minute, so that (insight into and perception of) the essence of the principle (of reality as empty) is obstructed.

The Great Collection of Sutras says:

If an eye sees a favorable visible form, therein are (the passions) of the aggregates and the accumulation of suffering. If it sees evil visible forms, therein are (the passions) of the aggregates and the accumulation of suffering. If it sees neutral visible forms, therein are (the passions) of the aggregates and the accumulation of suffering. It is this way whenever there is the intent to come in contact with a phenomenon. Each sense faculty has three types, [that is, favorable, evil, and neutral views, for a total of eighteen]; and there are six (sense faculties) with three types [of experiences, that is, suffering, pleasure, and abandonment, for another eighteen]; so the six sense faculties include thirty-six (views). This multiplied by the three times (of the past, present, and future) gives a total of one hundred and eight. The sixty-two views and the eighty-eight afflictions also each include the one hundred and eight afflictions. It should be known that if a thought (with a mistaken view) is aroused for even a moment, immediately an unlimited wave (of passionate views) washes over you and darkens your sight so that you cannot see properly or be truly awake.

There are those who lecture in the world saying, "Being" is a mistaken view, but "nonbeing" is not a mistaken view, or "both being and nonbeing" 444

444

Chapter VII. Contemplation Proper (Part One)

is a mistaken view, but "neither being nor nonbeing" is not a mistaken view. These words are not in accord with the sutras and are a burden to correct thinking. A sutra says, "reckoning for all the views involves sixty-two mistaken views." If we understood the views in this way [that "nonbeing" was not a mistaken view], however, they would not add up (to sixty-two). The Middle Treatise deconstructs both notions of (arising through) self and others. (The view of) Being is (the notion of a) self-nature. If we submit (the idea of) nonbeing in contrast to Being, this nonbeing refers to the "othernature." Whether Being or nonbeing, both involve a nature [that needs to be denied]. How, then, can one say that "nonbeing" is not a mistaken view? Again, this "nonbeing" [that is, nothingness in contrast to Being] is not the "nonbeing" (of conventional existence) understood from the perspective of awakening concerning the principle of reality; how can it not be a mistaken view? The non-Buddhist paths (propose various theories concerning) the current eon and current views, and the eon yet to come and views yet to come. If for even a moment you believe that these theories are right and the other (Buddhist theories) are deceptive, then your mistaken views will expand and your errors prolonged, the poison (of a mistaken view) of the self will increase, you will "grab your head and pull out your hair" [while arguing over the various views] and produce further rebirth in samsara. Take the case of Dīrghanakha who, although he did not accept all Dharma teachings [as expounded by Śāriputra], did accept some that should not be accepted, and thus did not realize (the two truths of) suffering and its causes; when the Buddha admonished him with a single (word or question), he was defeated for the second time. Even such an adept non-Buddhist has yet to elude all mistaken views; how much more so is this true for those inferior (lecturers) who say that erroneous statements are correct [such as saying that "nonbeing" (or nothingness) is not a mistaken view].

Now, I conclude that all these [mistaken views listed above] correspond to and are included in the individual fourfold views.

[2.] The multiple fourfold views: (the mistaken views of) the being of being, the being of nonbeing, the nonbeing of being, the nonbeing of nonbeing, both being and the being of nonbeing, both nonbeing and the being of nonbeing, neither being nor the being of nonbeing, and neither nonbeing nor the being of nonbeing; these are multiple fourfold views. Each individual 445 445

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

view includes the eighty-eight afflictions. Also, each view of the sixty-two views also includes the eighty-eight afflictions, the one hundred and eight afflictions, and so forth [giving innumerable combinations of views and afflictions] as explained above.

[3.] The integrated or combined fourfold views: the view of "(substantial) Being" includes four (mistaken views): the being of being, the being of nonbeing, the being of both being and nonbeing, and the being of neither being nor nonbeing. (The view of) "nonbeing" includes four (mistaken views): the nonbeing of being, the nonbeing of nonbeing, the nonbeing of both being and nonbeing, and the nonbeing of neither being nor nonbeing. (The view of) "both being and nonbeing" includes four (mistaken views): being as both being and nonbeing, nonbeing as both being and nonbeing, both being and nonbeing as both being and nonbeing, and neither being nor nonbeing as both being and nonbeing. (The view of) "neither being nor nonbeing" includes four (mistaken views): being as neither being nor nonbeing, nonbeing as neither being nor nonbeing, both being and nonbeing as neither being nor nonbeing, and neither being nor nonbeing as neither being nor nonbeing. This is called the integrated or combined fourfold views. One phrase includes the eighty-eight afflictions. In this way each view of the sixty-two views include the eighty-eight afflictions, the one hundred and eight afflictions, and so forth [giving innumerable combinations of views and afflictions] as explained above.

[4.] The fourfold views that are beyond words: Beyond the individual fourfold views there is one view that is beyond words. Beyond the multiple fourfold views there is one view that is beyond words. Beyond the integrated or combined fourfold views there is one view that is beyond words. Each one of these views arouses the eighty-eight afflictions, the sixty-two views, the one hundred and eight afflictions, and so forth, as explained above. These various views arise in response to the various non-Buddhist teachings.

There are also views that arise in response to the Buddha Dharma. There are fourfold views that arise regarding the four gates of the Tripiṭaka Teachings, fourfold views that arise regarding the four gates of the Shared Teachings, fourfold views that arise regarding the Distinct Teachings, and fourfold views that arise regarding the Perfect Teaching. Again, beyond each type 446

446

Chapter VII. Contemplation Proper (Part One)

of the four gates, there is for each a view that is beyond words. In this way, within each individual view, each one arouses delusions such as the eightyeight afflictions, the sixty-two views, the one hundred and eight afflictions, and so forth, as explained above.

[Discussion in terms of conventionality:] Again, (the realm of) the delusions of mistaken views does not get its name merely as (the opposite of) understanding, but is also referred to as "conventionality" because of a relation with the essence (of reality as empty). That which is conventional or provisional is so called because (it belongs to the realm) of empty delusion and perverted views. Following the previous example, I can say that there is also individual fourfold conventionality, multiple fourfold conventionality, integrated or combined fourfold conventionality, and each of these has a conventionality that is beyond words. Regarding the Buddha Dharma, again, there are sixteen types of conventionality, each one as explained above. Again, each individual conventionality contains three types of conventionality, that is, conventional existence as causally arising, conventional existence as continuity, and relative conventional existence. When a phenomenal object reacts with a sense organ and consciousness, a single thought arises; this is "conventional existence as causally arising." When a previous thought and a later thought succeed each other without interruption, this is "conventional existence as continuity." To know that this thought exists, in contrast to the nonexistence of other thoughts, is "relative conventional existence." (Conventionality as) causal arising is explained in terms of external objects and internal senses; (conventionality as) continuity is explained only in terms of internal senses; (conventionality as) relative refers vertically to non-Being, (which is a correct view) in contrast to nihilistic nothingness, and horizontally to (the state of) no-thought of the three types of unconditioned nothingness. Zhizang of Kaishansi spoke of "a 'concurrence of causes' of two conventionalities, or again, to 'continue beyond' (as continuity)." This clarifies (the idea that) when the third conventionality (as "relative") arises, the first two types of conventionalities are the cause. Therefore, (Zhizang) speaks of "a concurrence of causes." If a later conventionality arises before the former conventionality is removed [this is "continuity"]; therefore (Zhizang) uses the phrase "to continue beyond." This clarifies the three meanings of conventionality in terms of the mind.

63a

447 447

63b

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

Next is to clarify three conventionalities in terms of (material) visible form. The karmic deeds from past lives are entrusted for birth through a father and mother, and thus you attain a physical body. This is conventional existence as causal arising. From the time you are in the womb to when you are a greyhaired elderly person, this is conventional existence as continuity. To have a body in contrast to not having a body is relative conventional existence. Again, the world in which we dwell also involves three conventionalities. For example, a pillar is made of the four aspects of sensual perception (of sight, scent, taste, and touch), it changes as it passes through time and yet the continuity (as a "pillar") is not interrupted, and it is a pillar in contrast to that which is not a pillar, as well as (having characteristics such as) long and short, large and small, and so forth. These are the three meanings of conventionality in accordance with the contents of the Tripiṭaka sutras, as interpreted by the treatise masters. However, these terms are common (to the Mahayana) and not limited only to the Hinayana. [The Great Treatise explains that] the Mahayana also speaks of three conventionalities. Things that arise though ignorance are like an apparition or magical illusion; these things have conventional designations but no (substantive) reality. The four aspects of sensual perception (of a pillar) reflected in a mirror are unobtainable, much less the image of a pillar. The pillar itself is unobtainable, so that even if there is continuity through time, and there is relative length or shortness of the illusory apparition; these are also unobtainable. In order to simplify this difficult matter, there are ten analogies [for emptiness, as explained in the Great Treatise]. Visible form itself is empty; it is not that form is extinguished to obtain emptiness. This is the meaning here; this is the principle of the three conventionalities from the perspective of the Mahayana. Again, the Great Treatise clarifies three kinds of existence: relative existence, existence as conventional designation [or "nominal existence"], and the existence of (phenomenal) dharmas. (1) Relative existence refers to the idea that something that is "long" is caused by the existence of something that is "short." Something that is "short" is caused by the existence of something that is "long." All such comparisons are the same. There is something in the east, so there is something in the west. There is west, so there is east. There is no thing that is an exception (to this rule), and it is from this (relative contrast) that we have the distinction between east and west. These are 448

448

Chapter VII. Contemplation Proper (Part One)

names, not (substantive) realities. This is "relative existence." (2) As for "existence as conventional designation," let us take cream (as an example). The four aspects of the color, odor, flavor, and tangible aspect (of cream) combine in a confluence of causes and conditions to form that which is called "cream." Although it exists, it is not the same as its constituent causes and conditions. Although it has no substantial Being, it is not the same as the nothingness of the horns of a rabbit or the hair of a tortoise. It is just that it exists (provisionally) as a result of the combination of causes and conditions. This is called "existence as conventional designation." (3) [The "existence of dharmas":] again, let us take the minute particles of form, scent, flavor, and tangibility that make up hair. Because of hair, there is down. Because of the down there is cloth. Because of the cloth there is a robe. This is the "existence of (phenomenal) dharmas," that is, the merging of the four types of minute particles of form, scent, flavor, and tangibility. Therefore, we speak of "the existence of dharmas (as phenomena)."

Question: The Great Treatise speaks of "provisionally establishing three types of conventionality." What do these "three types of conventionality" mean here?

Answer: This is not a discussion of a different meaning; it matches what I am saying here. The provisional establishment of conventionality as phenomenal dharmas corresponds to causally arising; the provisional establishment of conventionality as the experience of sensations corresponds to continuity; the provisional establishment of conventionality as designation corresponds to relative (conventional existence). The Great Treatise says: The dharmas such as the five aggregates and so forth are "conventionality as [phenomenal] dharmas," because the combining and merging of the five aggregates and so forth are called "sentient beings." It is from the roots, trunks, branches, and leaves that a tree gets its name; this is "conventionality as the experience of sensations." By using words to grasp the features of two dharmas and explain them as two types; this is "conventionality as designation."

Thus, we know that the meaning of these three conventionalities is the same [as the ones discussed above].

449 449

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

The Sutra of the Bodhisattva's Necklace also has a passage on three conventionalities. The Perfection of Wisdom in 25,000 Lines says, "Conceptions arise due to conditions; if there are no conditions, there would be no arising of conceptions"; this refers to the meaning of (conventionality as) causal arising.

The Great Nirvana Sutra says:

It is like when chanting the Dharma teachings (from a sutra)—even though each succeeding thought perishes, nevertheless one is able to advance from one Āgama to another Āgama.

It is like drinking and eating: though (the food and liquid) perishes from moment to moment, nevertheless one is able to advance from a state of hunger to that of satiety. This refers to the meaning of (conventionality as) continuity.

The Vimalakīrti Sutra teaches that "Dharmas are without mutual relations, and not even a single thought abides forever." [This refers to the meaning of conventionality as relative.]

Thus, you should know that the term "three types of conventionality" is in common use by both the Mahayana and Hinayana. It is not just the Hinayana that refers to samsaric dharmas as "mistaken views" and "conventional existence." As explained above, the Mahayana also refers to samsara in terms of "mistaken views" and "conventional existence."

In other words, the four gates of the Tripiṭaka Teachings give rise to four views, and each of these views incorporates the three types of conventionality, the sixty-two views, the one hundred and eight afflictions, and so forth. The four gates of the Shared Teachings give rise to four views, and each of these views incorporates the three types of conventionality, the sixty-two views, the one hundred and eight afflictions, and so forth. The four gates of the Distinct Teachings give rise to four views, and each of these views incorporates the three types of conventionality, the sixty-two views, the one hundred and eight afflictions, and so forth. The four gates of the Perfect Teaching give rise to four views, and each of these views incorporates the three types of conventionality, the sixty-two views, the one hundred and eight afflictions, and so forth. The teachings of the Tathāgata signify to people an indisputable Dharma. For those who can assimilate (the teachings), it is like ambrosia; 450

450

Chapter VII. Contemplation Proper (Part One)

for those who cannot assimilate (the teachings), it is like poisonous herbs; true words become vain words and give rise to mistaken verbal views, and the sixteen possibilities of the four gates give rise to mistaken views and conventionality [instead of awakening].

2. The contemplation of emptiness. Second, clarifying the contemplation for deconstructing the conventional consists of three parts: (1) the contemplation of deconstructing the conventional, (2) the clarification of gain and loss, and (3) the clarification of levels of attainment. 1. The contemplation of deconstructing the conventional. The contemplation (of deconstructing the conventional) also consists of four topics: (1) deconstructing the individual views, (2) deconstructing the multiple views, (3) deconstructing the integrated or combined views, and (4) deconstructing (the views that are) beyond words.

1. Deconstructing the individual views: the mistaken views of Being and nonbeing. Destroying the individual mistaken views consists of two parts: first a summary, and then a detailed exposition.

1. Summary.

To briefly summarize: when one momentary thought arises in the mind, this (thought) necessarily corresponds to one view from among the four individual types of views. A view involves the three types of conventionality; it consists of empty delusion and is without reality, and overflows with the eighty-eight afflictions as explained above. It manifests and exhibits all manner of evil, as explained fully below. One must have penetrating insight on the matter. Sparks fanned by the wind depend on [or "originate from"] a flame, the flame depends on empty space, and empty space does not depend on anything. Empty space is not empty (nothingness). Where, then, do the flame and windblown sparks exist? Again, it is like experiencing hundreds of thousands of joys and sorrows in a dream while sleeping; originally both (these joys and sorrows) are quiescent and ultimately pure. This is called "cessation." Again, contemplate ignorance as (indivisible from) Dharma-nature, nondual and not different. Dharma-nature is originally pure, neither arising nor perishing. Ignorant, deluded thoughts are also pure. What arises, and what perishes? If we say that these thoughts arise and perish, then, horizontally speaking, Dharma-nature also arises and perishes. But Dharma-nature does 63c

451 451

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

not arise, so how can it give rise to sorrow? Dharma-nature does not perish, so how can it give rise to joy? If there is no (arising of) joy and sorrow, how can we discriminate, saying, "this is Dharma-nature" and "this is ignorance"? Both the contemplator and that which is contemplated are like empty space. When you contemplate in this way, (you realize that everything is) ultimately pure (and empty). This is the contemplation of entering or realizing emptiness from conventionality. 2. Detailed Exposition

Those with sharp faculties in practice based on faith (in the teachings) realize awakening with one hearing (of the Dharma teachings). Those whose practice is based on Dharma methods (of meditation) can attain understanding after pondering (the matter). Those with dull faculties cannot realize awakening even if they hear (the Dharma teachings) or ponder (through meditation), but instead their flaws increase. Therefore, the Middle Treatise says: In the future, people in this world will turn increasingly dull, and produce various evils. They will not know for what reason ultimate emptiness was taught. Therefore, we have expansively produced methods of contemplation, and taught this Middle Treatise. Now, in the same way, for the sake of those with dull faculties, we must explain in detail the deconstruction of individual views, multiple views, and so forth up to the views that cannot be verbalized. Generally, I will use Nāgārjuna's tetralemma (of arising on one's own, from others, both, or neither and without a cause) to deconstruct (mistaken views) and exhaustively explain their purity.

1. The nonarising of Being. If one momentary thought arises in the mind, this includes the three conventionalities. The three conventionalities are as explained above. You should contemplate this single thought as follows: (1) do thoughts arise in the mind on their own, or (2) do these thoughts arise in response to external objects, or (3) do these thoughts arise from both mental functions [the mind] and objects, or (4) do these thoughts arise apart from mental functions and objects?

[1.] If thoughts arise on their own, and the "pre-thought" is the sense faculty and the "afterthought" is consciousness, then do thoughts arise from 452

452

Chapter VII. Contemplation Proper (Part One)

sense faculties, or do thoughts arise from consciousness? If it is the case that sense faculties are able to arouse consciousness, then is it that they can arouse consciousness because consciousness exists in the sense faculty, or is it that they can arouse consciousness because consciousness does not exist in the sense faculty? If consciousness exists in the sense faculty, then the sense faculty and consciousness exist together, and there is neither that which does the arousing or that which is aroused [that is, one cannot give rise to the other]. Suppose consciousness does not exist in the sense faculty; however, (the sense faculty) is able to give rise to consciousness, but things without consciousness cannot give rise to consciousness. If consciousness does not already exist in the sense faculty, then how can it give rise to consciousness? Suppose consciousness does not exist in the sense faculty but that there is a "consciousness nature," and therefore (the sense faculty) can arouse consciousness. However, does this "consciousness nature" exist or not exist? If it exists, it is already consciousness [and not just its "nature"] and it exists in the sense faculty. Why, then, call it a "nature"? If a "consciousness nature" does not exist in the sense faculty, then it cannot arouse consciousness. Again, is this "consciousness nature" and consciousness (itself) one or different? If one, then it is already consciousness, and they can neither act on nor be acted upon (each other, since they are the same thing). If different, this means that this involves "arising from another," and is no longer a thought arising on its own. In this way, by following the inferences (of the tetralemma) to their logical conclusions, we can ultimately know that a thought does not arise on its own.

[2.] Suppose we say that thoughts do not arise on their own, and that thoughts arise when an external object comes and arouses the thoughts, quoting the (the Perfection of Wisdom in 25,000 Lines), "Conceptions arise due to conditions; if there are no conditions, there would be no arising of conceptions." If this is so, then it means that the objects exist outside the mental functions and come and arouse the internal consciousness, and therefore thoughts depend on something else to arise. Now, if we analyze or make inferences concerning these external objects, is it that they are already thoughts and thus give rise to thoughts, or that they are not thoughts and thus give rise to thoughts? If external objects are already thoughts, then they cannot be called objects; again, if they are not external to the mental functions, 64a

453 453

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

then this is a case of something arising from itself [which is not logically acceptable, as shown above]. Again, if two thoughts are lined up together, then there is neither "actor" nor that "acted upon." If the object is not (the same as) the thought, how is it able to give rise to thought? This (option) is deconstructed as shown above. If we say that there is a "nature for arousing" within the objects for giving rise to thoughts, then does this nature exist or not exist? If this "nature" exists, then the objects and this nature are lined up together and there is neither "the actor" nor that "acted upon." If it does not exist, something that does not exist cannot give rise (to anything). In this way, by following the inferences to their logical conclusions, we can know that thoughts ultimately do not arise from external objects. [3.] Suppose we say that thoughts arise from a combination of the senses and their objects. Is it that the thoughts exist in each of the senses and their objects and thoughts arise from their combination, or is it that the thoughts do not exist in each and then thoughts arise from their combination? If it is so that (thoughts) exist in each, then their combination should result in the arising of two thoughts; this falls into the contradiction of both (arising from) self and others [which was deconstructed and refuted above]. If it is so that (thoughts) do not exist in each, then there will be none even if they combine. This is analogous to saying that a mirror and a face each have an image so the image arises from combining them, or that neither has an image so an image arises from combining them. If (the mirror and a face) each have an image, then the result (of their combination) would be two images. If neither has an image, then their combination would not give rise (to an image). Suppose you say that the combination of a face and a mirror results in one—an arising of an image. However, (the face and mirror) are not truly combined, and if they really are combined, there is no image. Suppose you say that the mirror and the face are separate, and therefore this gives rise to an image. However, this implies that each has one side and that therefore there is an image, but surely this cannot be. The combination and separation of the senses and their objects are also like this [that is, they are logically unobtainable]. In this way, by following the inferences to their logical conclusions, we can know that ultimately thoughts do not arise from a combination (of two or more factors). Again, suppose that the "nature" of thoughts exists in the senses and their objects, and thoughts arise through their combination. One should consider, 454

454

Chapter VII. Contemplation Proper (Part One)

then, whether this "nature" exists or does not exist, and this position is deconstructed as shown above.

[4.] Suppose that senses and their objects give rise to thoughts while separate from each other. This is an arising of conditions without cause [which is impossible]. Does this "separation" exist, or does this "separation" not exist? If we say that this separation exists, then when we say that (thoughts) arise through conditions, what does it mean to say that they are "separate"? If this separation does not exist, then what can arise from nothing? If we say that there is a "nature" (of arising) that exists in this separation, then does this "nature" exist or not exist? If this nature exists, then when (thoughts) arise through conditions, we cannot call this a "separation." If this nature does not exist, then what can arise from nothing? In this way, by following the inferences to their logical conclusions, we can know that thoughts ultimately do not arise from the separation (of two factors).

The Middle Treatise says:

Dharmas do not arise from themselves, nor do they arise from others, nor do they arise together, nor without a cause. Therefore, they are said to be "nonarising."

This is the meaning here.

1. Conventionality as causally arising. If we follow the logical inferences of the tetralemma regarding "conventionality as causally arising" to discover that arising is "unobtainable," then our attachment to the nature (of mistaken views) is weakened. There is only verbal designation, which in this case is the name "the arising of thoughts." This "designation" does not exist internally, nor externally, nor somewhere in between. Neither does it have permanent self-existence. The words are "nonabiding." That is, they do not abide in the sense of the four possibilities of being, nor is it that they do not abide at all (that is, are nothing), nor is it that they do not abide in the sense of the four possibilities of nonbeing or nothingness; therefore, thoughts do not abide. Thoughts "exist" (conventionally) as verbal designation; verbal designations are empty (of substantial Being). If we use the tetralemma in this way to make inferences concerning the nature (of views) and realize that there is no (substantial) "nature" of views, this is the worldly truth, the 64b

455 455

Great Cessation-and-Contemplation, Volume I

Great Cessation-and-Contemplation, Volume I

deconstruction of the nature (of views); this is called the "the nature of emptiness (of views)." If we use the tetralemma to make inferences concerning designations and realize that there is no (substantial) "designation" of views, this is the real truth, the deconstruction of the conventional; this is called the "emptiness of marks." The nature and marks (of views) are both empty; this is the general (analysis of) the contemplation of entering or realizing emptiness from conventionality. Therefore, the Middle Treatise says that dharmas do not arise from themselves. To use contemplation in this way is the same as the intent of the Middle Treatise.

[Eighteen kinds of emptiness.] (The arising of) thoughts cannot be obtained if we examine the senses (themselves); this is (1) "internal emptiness." In examining sense objects, there is no arising of thoughts; this is (2) "external emptiness." It cannot be obtained if we examine the senses and their objects merged together; this is (3) "internal and external emptiness." It cannot be obtained if we examine them separately (from each other); this is (4) the "emptiness of emptiness." It cannot be obtained if we examine the four natures; this is (5) the "emptiness of natures." It cannot be obtained if we examine the four possibilities (of the tetralemma); this is (6) the "emptiness of marks." If we examine external objects, we realize that they have no Being anywhere in the ten directions; this is (7) "great emptiness." It cannot be obtained even by seeking through the greatest vehicle; this is (8) "emptiness as the supreme meaning." It cannot be obtained through analyzing causes and conditions with the tetralemma; this is (9) the "emptiness of the conditioned." If we explain the unconditioned as caused by the conditioned, then the conditioned is unobtainable and the unconditioned is unobtainable; this is (10) the "emptiness of the unconditioned." If we seek the basis of the arising of thoughts through the tetralemma, it is unobtainable; this is (11) the "emptiness of that without beginning." If we seek the perishing of thoughts through the tetralemma, it is unobtainable; this is (12) the "emptiness of that which is dispersed." If we seek the arising and perishing of thoughts through the tetralemma, it is unobtainable. The nonarising and nonperishing of thoughts is also unobtainable. This is (13) the "emptiness of the ultimate." "There are no separate dharmas in the triple world apart from those created by the mind," but if we examine these thoughts, they are unobtainable. This is (14) the "emptiness of all." In contemplating thoughts or the mind, there 456

456

Chapter VII. Contemplation Proper (Part One)

is no "mind"; in contemplating emptiness, there is no "emptiness"; this is (15) the "emptiness of that which cannot be obtained." If we contemplate the three conventionalities of views as existing, they cannot be obtained; this is the (16) "emptiness of dharmas that exist." If we contemplate the three conventionalities of views as not existing, they cannot be obtained; this is (17) the "emptiness of dharmas that do not exist." If we contemplate the three conventionalities as both existing and not existing, they cannot be obtained; this is (18) the "emptiness of dharmas that exist and do not exist." To contemplate in this way is the same as the intent of the Perfection of Wisdom in 25,000 Lines; these are eighteen types of contemplation of entering or realizing emptiness from conventionality.