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precept to abstain from sexual misconduct. To have clear and sharp wisdom like a mirror, to be straightforward in your actions, and to act in accordance with the principles of the path corresponds to the precept of not indulging in intoxicating beverages. To keep tokens of trust, to record things truthfully, and to act sincerely without taking advantage (of others) corresponds to the precept of avoiding false speech. These five constant (virtues) were established by (the Duke of) Zhou and Kong (Confucius) as the medicine of worldly teachings that can save people and heal disease. Again, (the characteristics of) the five elements resemble the five precepts. "Not taking life" resembles wood, [which stands for birth and new life]; "not stealing" resembles metal, [which stands for money]; "abstaining from sexual misconduct" resembles water, [which stands for fluidity and reproductive organs]; "avoiding false speech" resembles earth, [which stands for proper communication]; and "not indulging in intoxicating beverages" resembles fire, [which stands for the passions of the heart]. Again, (the teachings of) the Five Classics, [the Book of Changes, the Book of History, the Book of Music, the Book of Rites, and the Book of Odes,] resemble the five precepts. The Rites clarify "restraint," which resembles (the precept against) indulging in intoxicating beverages. The Book of Music assuages the heart and mind, which resembles (the precept against) lasciviousness. The Book of Odes uses persuasion, which resembles (the precept against) taking life. The Book of History clarifies duty and yielding (to authority and what is right), which resembles (the precept against) stealing. The Book of Changes deciphers yin and yang, which resembles (the precept against) false speech.

If you carefully penetrate to the acme [lit., the "extreme"] of these teachings of worldly wisdom, there is nothing that excels them and nothing that surpasses them; they lead all to be convinced (of the right way) and they act as a guide (for human beings). Bodhisattvas who emerge in conventionality and who wish to know these teachings should distinctly set their mind to cultivate (the worldly teachings) within the contemplations of the (six) supranormal cognitions. If with vows of great compassion they cultivate (these practices) diligently without neglect, they will receive the majestic support of the buddhas, become fully awake and have clear understanding, and will never become entangled with doubts concerning the worldly teachings. 54

However, the medicine of worldly teachings is not the ultimate cure. Even if an inchworm moves its feet (quickly) and tries to pass across the entire world of triple existence, it will certainly fall back and revert (to its original state). Therefore, it must be said that even though ordinary people cultivate dhyāna meditation with defilements (of the outflows of passions), the aptness of their mental activity is like a leaky vessel; even though they give rise to (a state of) nonconceptuality, they will again fall back and revert (to their former state). This is like when it rains on a dyed robe and the color washes out. Even though a worldly physician can provide some healing, this healing (does not last) and there is a recurrence (of the disease). This is what is being said here.

2. The medicine of transworldly teachings. Next is the clarification of knowing the medicine of transworldly Dharma teachings. As it says in the Great Nirvana Sutra:

At times (the Buddha) preaches "faith" as the path; or he teaches "according to their pleasure or needs"; or he teaches non-indolence; or he teaches diligence; or he teaches the meditation on (the impurity of) the body; or he teaches concentration proper; or he teaches the cultivation of impermanence; or he teaches going to the forest (for ascetic practice); or he teaches the teachings for the sake of others; or he teaches upholding the precepts; or he teaches (the importance of) becoming intimate with a "good friend"; or he teaches the cultivation of compassion, and so forth. Again, as it says in various sutras, sometimes one single path is the medicine, as in the single-practice samadhic concentration. As the Buddha said to the bhikṣus, you should not take things that belong to others. All dharmas are things that belong to others. If you do not "accept" any of these dharmas, you can become an arhat. You should not "accept" (as final) any of the individual and multiple mistaken views, as clarified above. Or (sometimes) two paths is your medicine: cherishing (the practice of) concentration and encouraging (the development of) wisdom. These two "wheels" (of concentration and wisdom) should be equal (and balanced). Or three Dharma teachings are your medicine, that is, precepts, concentration, and wisdom. Or four Dharma teachings are your medicine, that is, the four mindfulnesses. Or five Dharma teachings are your medicine, that is, the five powers. Or 55

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six Dharma teachings (are your medicine), that is, the six mindfulnesses; or the seven components of awakening; or the eightfold right path; or the nine considerations (of decaying corpses); or the ten wisdoms. In this way you can increase the numbers and clarify (the practices of) the path, up to eighty-four thousand, or even as many as cannot be counted. Or there could be many of a single Dharma teaching, or even an immeasurable amount of a single Dharma teaching, or a single Dharma teaching that cannot be expressed. Or there could be many of ten Dharma teachings, or even an immeasurable amount of ten Dharma teachings, or ten Dharma teachings that cannot be expressed. Each and every single Dharma teaching has various names, various features, and various healing (powers). All bodhisattvas who emerge in conventionality [that is, who go beyond emptiness to realize conventionality and appear in the mundane world to save beings] should know these matters, and for the sake of sentient beings accumulate various medicines of Dharma teachings. This is like a pilot (of a boat) on the sea—if you do not know (what is necessary) you cannot benefit beings (and ferry them to the other shore). Those who wish to know these matters should singlemindedly cultivate cessation-and-contemplation, and with the powers of great compassion, vows, and diligence they receive the majestic support of the buddhas, arouse and open the Dharma eye, and all are able to know fully, as in contemplating fruit in the palm of your hand. 3. The medicine of supreme transworldly teachings. Again, (the third part is) to know the medicine of the supreme transworldly teachings. Medicine as one single Dharma teaching in terms of cessation-and-contemplation refers to the one real truth. The merging of ignorant thoughts and the Dharmanature results in all the appearances of disease. If you contemplate this Dharmanature, (you realize that) there is no (substantial) Dharma-nature; how much more so for ignorance and all phenomena (or Dharma teachings). Or two Dharma teachings are the medicine; this is (the two practices of) cessation and contemplation, to realize the essence of the nature of mind or thoughts (as empty) and to put the empty delusions to rest. Or three Dharma teachings are the medicine—cessation, contemplation, and the precepts that are in accordance with the path so that you naturally keep (the precepts). Again, there are the three kinds of samādhi, of which "realizing emptiness from conventionality" is called the "samādhi of 56

emptiness," not perceiving any features in emptiness is called the "samādhi of formlessness," and putting an end to the karmic deeds of the cycle of birth and death is called the "samādhi of actionlessness."

Or four Dharma teachings are the medicine, that is, the four mindfulnesses. [The first mindfulness is that the physical body is impure, but mistaken] views all depend on visible forms and these forms are neither defiled nor undefiled. [The second mindfulness is to know that sensations are ultimately painful, but] the sensations of various mistaken views and conceptual attitudes are neither painful nor blissful. [The fourth mindfulness is to know that phenomena are without substantial reality, that is, without selfhood, but you should realize that] the conceptions and volitions of mistaken views have neither selfhood nor are lacking in selfhood. [The third mindfulness is to know that thoughts are impermanent, but] the mind (or consciousness) of mistaken views and conceptual attitudes does not consist of a (substantial) mind, not to mention neither permanent nor impermanent.

Or five Dharma teachings are the medicine, that is, the five (good) roots. If you have no doubts when you cultivate cessation-and-contemplation, this is the root of faith. If you are constantly mindful of your cessation-and-contemplation and are not mindful of other matters, this is the root of mindfulness. If your cessation-and-contemplation never ceases, this is the root of diligence. If you singlemindedly stay concentrated, this is the root of concentration. If through the tetralemma you realize penetrating insight into the essence of (emptiness as) lack of self-being, this is the root of wisdom. When the five (good) roots grow and expand, they are called the "five powers." Or six Dharma teachings are the medicine, that is, the six mindfulnesses. To become aware, through cessation-and-contemplation, that mistaken views and conceptual attitudes are the Dharma realm of the Buddha without destroying the Dharma body, is called "mindfulness of the Buddha." To constantly bear in mind cessation-and-contemplation without making distinctions between (and becoming attached to) the unitary and different features of cessation-and-contemplation is called "mindfulness of the Dharma." To find rapport with the principle of cessation-and-contemplation, that it has the mark of the unconditioned, is called "mindfulness of the Sangha." (To realize that) the precepts that are in accordance with the path are included in cessation-and-contemplation is called "mindfulness of the precepts." (To 57

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realize that) cessation-and-contemplation is the supreme meaning is called "mindfulness of the divine realms." (To realize that) cessation-and-contemplation is to abandon the delusions of mistaken views and conceptual attitudes is called "mindfulness of abandonment." Or seven Dharma teachings are the medicine, (that is, the seven components of awakening). Cessation includes three components of awakening: (serenity from) removing (delusions), equanimity or renunciation, and concentration. Contemplation includes the components of the awakening of discernment, joy, and diligence. (The seventh component of) mindfulness is common to both (cessation and contemplation).

Or eight Dharma teachings are the medicine, (that is, the eightfold path). To deconstruct conventionality with the tetralemma is to have "right views." To arouse and act on right views is called "(right) discrimination." To cultivate practices on this basis is called "right deeds." To express this as cessation-and-contemplation is "right words." To nurture the body without allowing for improper behavior is called the "right way of life." To neither be detached from nor forget (your practice and purpose) is called "right mindfulness." Cessation is called "right concentration." Uninterrupted mindfulness is called "(right) diligence." Or nine Dharma teachings are the medicine, (that is, the nine considerations of decaying corpses). Four views involve (considering) the impurity of the five aggregates; viewing the change and destruction of the five aggregates (upon the death of a human being) is called "considering the change in color" (of the corpse), and so forth up to the ninth (consideration of the white bones).

Or ten Dharma teachings are the medicine, that is, the ten wisdoms. (Realizing the truth about) the two conventionalities of mistaken views and conceptual attitudes are the "wisdoms of (the Noble Truths of) suffering and their causes." Cessation-and-contemplation is the "wisdom of (the Noble Truth of) the path." (To realize that) the twenty-five types of existence do not arise is the "wisdom of (the Noble Truth of) extinction." To know the triple world just like this is the "wisdom of thisness." To teach in accordance with worldly names and words is called "worldly wisdom." To know that other sentient beings are also like this is called "the wisdom of (knowing) the minds of others." To know how to discriminate or distinguish among 58

all phenomena is called the "wisdom of equality." To know the exhaustion of suffering and its causes is called the "wisdom of exhaustion." Undefiled wisdom is called the "wisdom of nonarising."

You should know that in order to benefit sentient beings, (the practice of) cessation-and-contemplation should be increased or decreased according to those people's capacities. Therefore, up to ten (types of medicine or teachings) have been provided, but there are actually Buddha Dharmas as numerous as the sands of the Ganges River. This is analogous to Shen Nong [the legendary emperor and compiler of the Catalogue of Herbs] tasting grasses and establishing prescriptions; one medicine or two medicines and so forth up to ten medicines can be the prescription, or many medicines can be the prescription. A prescription is established in accordance with the disease; it is not unrelated to the causes and conditions (of the disease). Bodhisattvas who reemerge in conventionality are also like this. They know the various Dharma teachings, from one teaching to two teachings up to immeasurable teachings; (they consider) whether there is a single disease or manifold diseases. Again, (they know that) there are various medicines—(those made from) skins, meat, juice, fruit, roots, stems, branches, leaves—each individual in this way. Some are from the sea, mountains, lakes, or land; places in the four directions each provide their own (type of medicine). Some are plucked, dug out, dried, or steamed, each at the appropriate time. Again, bodhisattvas know that various medicines each have their own specific healing powers. Bodhisattvas who emerge in conventionality know the faculties of sentient beings and can discriminate the appropriate teaching for them in this way. They know which of this or that individual teaching, or which of the many teachings, fits their aspirations. They know whether this one teaching or two teachings (and so forth) do not fit their aspirations. They know whether this one teaching or two teachings (and so forth) are appropriate, and which are not appropriate, to heal or not heal (their diseases). They can judge and discriminate whether beings can realize the supreme meaning or cannot realize the supreme meaning.

If you wish to heal only one disease then one medicine is sufficient, but if you wish to be a great physician (and heal many diseases), you must have a universal expertise in various medicines. Those of the two vehicles (merely) heal their own delusions, and so (for them) one teaching is 59

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sufficient. Bodhisattvas, with their great vows (to save all sentient beings), must know all (medicines and their applications). Again, consider that the great earth brings forth herbs but (different) portions (or doses) are produced in (different) places; or consider that the water (level) of a great river neither increases when a portion is scooped out, nor decreases when some is added. The medicine of Dharma teachings is also like this. Whether immeasurable cessations are disclosed in one quiescent (act of) concentration, or immeasurable contemplations are disclosed in one great (act of) compassion, they are all true and not vacuous. Again, as the conditions for the diseases of sentient beings are various and not the same, so also the suffering and pain of various diseases are multifarious and not the same, the efficacy of various medicines are multifarious and not the same, and the conditions for healing disease are multifarious and not the same. Sometimes you should drink hot liquid, or vomit and purge, or use (acupuncture) needles or heat, or (ingest) pills or powdered (medicine).The circumstances for healing are also not unitary. Bodhisattvas who emerge in conventionality are also like this. They know that the accumulation (or causes) of mistaken views, conceptual attitudes, and passionate afflictions is not the same (for various beings); this is to know (the Noble Truth of) the accumulation or causes (of suffering). They know that good and evil, and the results of suffering, are not the same for all sentient beings; this is to know (the Noble Truth of) suffering. They know all Dharma teachings; this is to know (the Noble Truth of) the path. They know that all sentient beings are not the same in realizing awakening; this is to know (the Noble Truth of) extinction. The bodhisattvas who emerge in conventionality (beyond emptiness) know the various [permutations of] the Four Noble Truths universally, without lacking anything. End of Fascicle 6, part 1.

Next, even if Shen Nong's basic prescriptions are used to heal people in later times, these are not necessarily efficacious. Hua Tuo and Bian Que [the famous physicians of antiquity] contemplated (and considered) the times and the (available) medicines in implementing further prescriptions. Why did they do this? The lands were (different according to) north and south; people were healthy or sickly; food was salty or bland; medicine was thick or diluted, diseases were light or serious; it was not enough to depend on the basic prescriptions (of Shen Nong) to efficaciously heal (these diseases). 60

They had to implement (their prescriptions) in accordance with their times (and circumstances) in order to obtain cures and healing. [It is the same with the Buddha and the Dharma teachings.] When the Buddha first appeared in the world, the sentient beings (of that time) had mature capabilities. (The Buddha) taught the Dharma within the limits of their faculties and there were none who could not attain awakening. In later periods the seepage of emotional delusions took a turn for the worse, so there was no benefit in directly applying the Buddhist sutras. Bodhisattvas considered peoples' capacities and prepared discourses on the common (intent) of the sutras, thus leading sentient beings to attain awakening. Their sole intent was to awaken and thus benefit them. This is the proper intent of "entering or realizing conventionality." Why should we obstruct the path of transformation in order to protect the archaic (teachings)? The Great Treatise says:

To widely establish various verbal teachings on the basis of the sutra teachings, in order to present their meaning; this is called "giving the Dharma teachings."

Thus, bodhisattvas, in order to cultivate this kind of wisdom, arouse great compassion and universal vows, bolster the power of diligence, and steadily cultivate cessation-and-contemplation. The buddhas lend their majestic support and the bodhisattvas become fully awakened, (with wisdom) as clear as a mirror. With the wisdom of realizing and entering conventionality, they attain mastery (in benefiting others).

3. Applying the medicine. Third is applying the medicine that corresponds to the disease. You already know about the diseases (of the Noble Truths) of suffering and their causes, and you distinguish the medicines (of the Noble Truths) of the path and extinction. If sentient beings do not have the capability for transcending worldly matters, their spiritual capacities are weak, and they cannot endure a profound transformation, you should apply only worldly medicine. Kongqiu (Confucius) and Himdan (the Duke of Zhou) established the categories of lords and ministers, fathers and sons (and so forth); therefore (people) respect those above and cherish those below, and the world is in a proper order. There is moderation in the rules of propriety, and a proper order of the noble and ignoble; these matters help you keep the (Buddhist) precepts. Music assuages the mind and heart, and modifies 61

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manners and deportment; this helps your (practice of) concentration. The former rulers (established) the highest virtues and the essential way; this helps you with wisdom. Primeval times were chaotic and it was not appropriate for the Buddha to appear in the world. (People with) limited and superficial spiritual capabilities cannot respond to the appearance of a buddha. [The Sutra of Pure Dharma Practices says,] "I (the Buddha) dispatched the three sages [Confucius, Laozi, and Yanyuan] to teach and transform the Chinese." Thus, propriety is revealed first, and faith in the Mahayana and Hinayana sutras should come later. This is already the case here in China, and the same applies to (lands and people in) the ten directions. Thus, the worldly teachings should be utilized first, and then this (Buddha Dharma) can be applied. Next, applying the transworldly medicine is as follows. There are ten types of causes and conditions for sentient beings to arise; their spiritual capacities are not the same, and so their diseases are different. Since (they need to be treated) in accordance with their diseases, the medicine to be applied is also different. (Their faculties are) inferior, middling, superior, or most superior.

There are four meanings to "inferior faculties." First are those who seek after that which is narrow and inferior; second are those who are ineffectual in their practice; third are those who are heavily impeded by the five impurities; and fourth are those who are extremely dull regarding wisdom. For those who seek the "inferior" (Hinayana) Dharma, preach the Dharma teaching of arising and perishing. For those who are ineffectual in their practice, have them cultivate the six perfections in deed. For those who are heavily impeded by the five impurities, have them work diligently to control them. For those who are dull in wisdom, have them sever their lustful covetousness, anger, and ignorance. This is called "liberation" (for these people). This is to apply the medicine of the teaching of the causes and conditions of arising, which heals the diseases of those of inferior faculties. Although these are all of inferior faculties, they are not the same in the bliss that they seek. The sages [or "bodhisattvas"] have composed discourses that reveal four (teachings, that is, the four "gates" of existence, nonexistence, both, and neither). The Abhidharma is taught for those who seek to hear of existence. This gives rise to a little good and to the destruction of the five impurities, and through these means these people can perceive the real truth. The Treatise 62

on the Real is taught for those who seek to hear of nonexistence. This gives rise to good, to the destruction of evil, and to a realization of the real (truth of emptiness). The Peṭaka Treatise is taught for those who seek to hear of both existence and nonexistence. This gives rise to good, to the destruction of evil, and to a realization of the real. The sutras that teach freedom from both existence and nonexistence are taught for those who seek to hear of neither existence nor nonexistence. This gives rise to good, to the destruction of evil, and to a realization of the real. Thus, bodhisattvas who emerge in conventionality produce these four (types of) discourses to express the four gates or teachings (of existence, nonexistence, both, and neither), apply four (types of) medicine, and heal various diseases.

Next, applying medicine for people of middling faculties is as follows. These are people whose initiative is a little stronger and whose ability to practice is a little better (than those of inferior faculties), so it is easier for them to give rise to good (insight into) reality. Their impediments from the five impurities are light and they are a little sharp in their wisdom. In accordance with their inclinations, teach them that "causes and conditions are empty." If they hear this, they will give rise to good (insight into) reality, destroy the causes of evil, and have insight into the supreme meaning. This is to apply the medicine of emptiness, which heals those with middling faculties. These people are also of four types: inferior, middling, superior, and most superior; they "enter the (pure and cool) pond" (of awakening) through the four gates (of existence, nonexistence, both, and neither), as explained previously.

Next, to contemplate the application of medicine for people of superior faculties is as follows. These people have a broad aspiration (to hear the Dharma teachings), their good roots are ripe, and they have already removed the five impurities and have great wisdom. The teaching of the Four (Noble) Truths as immeasurable applies to them, and they give rise to the goodness of the realm beyond (delusions). They gradually sever the five levels (of delusions) and realize the Middle Path. This is to apply the medicine of conventionality, which heals those with superior faculties. These people also are of four types, corresponding to the application of medicine according to the four gates, which should be known as explained above. 63

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Next, to contemplate the application of medicine for people of the most superior faculties is as follows. In everything, from their aspirations to their wisdom, they are incomparably (highest), and therefore they are called "most superior." The principle (of reality) should be taught to them directly, good arises (without hindrance) like emptiness, obstacles perish like emptiness, and they realize and enter the ultimate path. This is called applying the medicine of the Middle, which heals those with the most superior faculties. This also consists of four gates of applying medicine and healing disease and so forth (as explained above).

If you realize the contemplation of emptiness and that there is not even one dharma, how could there be many dharmas? But now we (go beyond "mere emptiness" and) apply sixteen (variations of the Noble Truths) of the path and extinction for the healing of sixteen (variations of the Noble Truths) of suffering and their causes. This is to realize conventionality. The sublime voices (of the Dharma teachings) should be universally proclaimed in accordance with the appropriate sounds [that can be heard by people according to their capabilities]. Through these (sounds) their auditory consciousness will be aroused, the way of converting to deliverance will enter their minds and hearts, leading them to put it into practice, and each will gain benefits. [As it says in the Lotus Sutra,] "As one cloud causes rain to fall, yet all the grasses and trees each grow (according to their capacities)." 4. The levels of realizing conventionality. Fourth is to clarify the levels of entering or realizing conventionality. First is to list the teachings and classify the levels, second is to clarify the benefits, and third is to summarize the universal destruction and deconstruction of dharmas.

1. Listing the teachings and classifying the levels. Everyone is probably thinking, "First we should remove the conventionalities of mistaken views, and later eliminate those of conceptualization; the fruit of realizing emptiness is far too remote and [the ideal of] emerging in conventionality and saving (other) beings is not within our capabilities," as if gazing over a cliff and losing all self-confidence. [In order to deal with this objection] I should now differentiate the levels of conventionality.

[As it says in the Śrīmālādevī Sutra,] "Those of the three vehicles were not ignorant of the Dharma (even at the level) of their 'first deeds' [on the path leading to buddhahood]." Everyone wishes to seek buddhahood, but 64

being weary and sick of the cycle of life and death, they prefer to retrogress [to a nirvana of extinction]. [As it says in the Great Nirvana Sutra:] (Such people are) like the person who heard that in another direction there is a mountain of seven jewels; he became excited and made preparations (to go there), but when he considered that the road was difficult and dangerous he abandoned his plans and did not proceed.

The people who practice (the Buddhist path) are also like this. If they are fearful of the cycle of life and death and retreat to become mired in emptiness, when they later hear of the supreme and sublime qualities of a bodhisattva they will think "what a failure I am," and the great chiliocosm will shake with their tears (of regret). Such a person does not wait upon (the practices that are) the causes (of buddhahood) but indulges in melancholic regret. If people rely on this sort of thinking, they will merely realize emptiness and not advance further to enter and realize the matters of conventionality. 1. Tripiṭaka Teachings

If the Tripiṭaka bodhisattvas first cultivate the wolf of emptiness and overcome the sheep of passionate afflictions, they still do not sever the bonds (of passionate afflictions). If they sever these bonds, they cannot nourish the body of the virtuous qualities of the six perfections. This is the level of the first incalculable eon. In the second incalculable eon the fat of passionate afflictions is eradicated, and instead virtues are nurtured. In the third incalculable eon they properly enter the level of conventionality to benefit (other) sentient beings. These (levels) are those of the people of inferior faculties. Those of middling faculties overcome the passionate afflictions and nourish the body of the six perfections, and so they are able to save (other) beings without waiting until the third incalculable era. Those of superior faculties, from the time of their first aspiration, make a vow to become a buddha and save all (beings). By hearing the (Dharma) teaching by another, [that is, the Buddha,] their minds attain clear understanding, and they profoundly know the truth. Therefore, in order that they may be able to save others, they do not seek an "awakening (that consists) of severance." Their minds become (even more determined), thinking, "I should save others." They cannot endure not saving others and strive diligently to discriminate (and know) 65

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all medicines and diseases. Why is this so? The reason is that there are five matters [of compassion, vows, wisdom, means, and diligence] to be taken seriously. This situation is like a person who guides a child through danger; that person cannot be concerned only with his or her own peace and assurance and thus forsake the child. Even if you know emptiness yourself, you cannot abandon (this mundane, conventional world). This is (what it means) to be able to enter and realize conventionality from the time of your first aspiration, without waiting until (the end of) the second incalculable eon. 2. Shared Teachings

The levels of the Shared Teachings are as follows. People often become attached to [the literal teaching of] the sutras and say that you cultivate "emerging in conventionality" at the eighth bhūmi stage, or that you sever the bonds (of passionate afflictions) at the sixth or seventh bhūmi stage and, becoming equivalent to an arhat, you cultivate "emerging in conventionality" (at this level). This is one possible interpretation, but is not necessarily applicable in all cases. The Buddha distinguishes between three (different) faculties, [that is, inferior, middling, and superior]. Those of inferior faculties sever delusions exhaustively [to attain a nirvana of extinction for themselves] and then they are able to emerge in conventionality. In the Lotus Sutra the Buddha demolished the mental attitude that is attached to this kind of nirvana, and encouraged people to arouse the aspiration for the supreme path (to buddhahood) and to arouse the wisdom of (skillful conventional) means. This is already so for those of the two vehicles, and extremely dull bodhisattvas should also follow this teaching. This applies to classifying those of inferior faculties. Those of middling faculties have already severed the (active) delusions of mistaken views, have become somewhat unencumbered by the cycle of life and death, and spontaneously sever conceptual attitudes. For them the second bhūmi stage is where they attain the supranormal powers of a bodhisattva, and it is after these (levels) that they are able to enter and realize conventionality.

Those of superior faculties realize (penetrating) insight into the essence of the emptiness of mistaken views and conceptual attitudes when they hear of the wisdom (of the Buddha Dharma) at the time of their first aspiration, so (at this earliest stage) they are already a steady support on which sentient beings can rely. Why should we insist that people "emerge in conventionality" 66

only at the seventh bhūmi stage? The Perfection of Wisdom in 25,000 Lines denounces the idea that it is the seventh bhūmi stage [where everyone attains "emerging in conventionality." It says:]

There was a great bird whose body was three hundred yojanas in length, but since it did not have both wings it fell from the sky and died or suffered like unto death. Bodhisattvas are also like this. Those who exclusively cultivate only emptiness from the very beginning (of their practice) until they reach the sixth bhūmi stage will be glutted with the three emptinesses [empty, markless, and uncreated] and will not give rise to the wings of conventionality. If they fall into the path of the means of the two vehicles, this is called "suffering like unto death." If they fall down to (the level of) the first fruit (of the stream-enterer), this is called "death." If they exhaust their mistaken views, this is "like unto death." If they become "those who have nothing more to learn," this is "death." The bird may wish to return to the heavens but cannot do so. Those who fall into the stage of "those who have nothing more to learn" may wish to arouse the aspiration for awakening, but they will not be able to do so for a long time. They are like a man who has been castrated and cannot feel the five kinds of sensual desires. The Flower Garland Sutra and the Perfection of Wisdom in 25,000 Lines teach that these people can never be healed. Only the Lotus Sutra is able to lead "those who have nothing more to learn" to revive their good roots and attain the path of buddhahood. That is why it is called "sublime." Again, [the Great Nirvana Sutra says that] if an icchantika has mental faculties, he can become a buddha. Those of the two vehicles have extinguished their wisdom [along with the passionate afflictions and so forth], and so they cannot give rise to the mind (of awakening). However, the Lotus Sutra is able to heal [even those in this situation]; therefore it is called "sublime." 3. Distinct Teachings

People of the Distinct Teachings cultivate the means of conventionality at the ten levels of practice beyond the ten abodes. Why? (The level of) the abodes is where they realize the principle of prajñā-wisdom [that is, emptiness] and these abodes give rise to virtuous qualities that are put into practice [at the levels of practice]. This refers to those of inferior faculties. There are those who have their first aspiration at the level of the ten abodes, and are 67

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already able to realize conventionality and attain (the state of) nondefilement (at these stages). Once they experience this they do not retrogress and are able to put it to good use, so why should they wait until they reach the ten levels of practice before they arouse great compassion? This refers to those of middling faculties. Again there are those of the Distinct Teachings who are not ignorant of the Dharma even at the level of their first aspiration. They penetratingly understand that all virtuous qualities are like a magical apparition and that they are verbal designations, so they do not become entangled in them, and yet they cultivate (skillful) means (within the conventional world) and are endowed with the five causes and conditions (of realizing conventionality) and thus benefit sentient beings. These are those of superior faculties.

4. Perfect Teaching

Those of the Perfect Teaching purify the six senses at the ten levels of faith, and thus can universally perceive [lit., "see and hear"] the activity of the ten dharma realms (from hell to buddhahood). If they realize (only) emptiness, there is not a single thing to be perceived, but since the six sense faculties are utilized, this is the level of entering or realizing conventionality. [This refers to those of inferior faculties.] Again, those at the five preliminary grades of the disciple properly practice the six perfections and can widely teach the Dharma; thus this also refers to the level of realizing conventionality—why is it necessary to wait until the six senses are purified [to say that one realizes conventionality]? [This refers to those of middling faculties.] Again, those who have their first aspiration (for awakening) are able to know the secret treasury of the Tathāgata and can perfectly contemplate the threefold truth as (indivisible from) the Middle. How can this not include (being indivisible from) conventionality? The Perfection of Wisdom in 25,000 Lines says:

From when they first sit on the seat of awakening they have already attained supreme correct awakening, turned the wheel of the Dharma, and saved sentient beings.

Again, if we were to examine this in terms of the Six Identities, there are further meanings of "emerging in conventionality"; why should such 68

people wait until they reach the levels of the disciples? [This refers to those of superior faculties.]

Thus, as I have explained above, each of the teachings involve three levels [of inferior, middling, and superior]. If we were to focus on the classifications, we should pick that of inferior faculties and clarify its levels. There are two reasons for this: first is because we rely on the teachings [of the sutras], and the second is because you can enter or realize conventionality and accomplish your practices with the certainty that you will not retrogress. Those of middling and superior faculties progress and retrogress, and therefore I do not base my discussion of the levels on them. 5. Questions and Answers

[Question:] (It has been explained that) there are three faculties [or "capabilities"] for emerging in conventionality. By precedent there should be three faculties [or "capabilities"] for realizing emptiness.

[Response: This is so; the three capabilities for realizing emptiness are] those who realize (at the level of) feelings, those who realize (at the level of) resemblance, and those who realize (at the level of insight into) the truth. To realize (while still at the level of) feelings refers to those people (of superior faculties) who are able to realize (emptiness) through coming in contact [with the four mindfulnesses of body, sensation, mind, and dharmas] without being distracted by feelings. They contemplate and come in contact with the (Four Noble) Truths before they reach (the levels of) resemblance and true (emptiness) that correspond to the mental objects of emptiness. [Question:] What benefit is there in this (realization at the level of feelings)?

[Answer:] There is the benefit of (realizing emptiness early on at the level of) feelings.

[Question:] If there is such a benefit, then is there no retrogression? [Answer:] There is no retrogression [for these people]. Even if there is some retrogression, they are able to remember, and after cultivating (the Buddhist path) many times they will attain great benefit (of buddhahood). Question: Those of superior faculties of the Shared and Distinct Teachings are able to enter and realize emptiness and emerge in conventionality. How are they different from those of the Perfect Teaching?

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Answer: People of the Shared Teachings realize (emptiness) and emerge (in conventionality), but not in the sense of (indivisibility with) the Middle. Those of the Distinct Teachings gradually and progressively realize (emptiness) and emerge (in conventionality), but are not able to do so in a single thought [or "singlemindedly"]. People of the Perfect Teaching realize (emptiness) and emerge (in conventionality) in a single thought, and are also able to realize (emptiness) and emerge (in conventionality) distinctly [or "in separate thoughts"]; that is, they often realize the Middle and seldom realize the duality (of emptiness and conventionality), or they often realize the duality (of emptiness and conventionality) and seldom realize the Middle, or they often realize emptiness and the Middle and seldom realize conventionality, or they often realize conventionality and seldom realize emptiness and the Middle, or they often realize conventionality and the Middle and seldom realize emptiness, or they often realize emptiness and seldom realize conventionality and the Middle. Although this involves increase and decrease as with those of the Distinct Teachings, it never lacks (the symmetry of) the threefold truth (of emptiness, conventionality, and the Middle). Thus, it is not the gradual and progressive process of the Distinct Teachings. We could say that it is superior to the Distinct Teachings, and it is certainly not inferior. 2. Clarifying the benefits. Second is to clarify the benefits of realizing conventionality. Bodhisattvas do not originally cultivate emptiness because they esteem emptiness; they originally cultivate emptiness because they want to benefit sentient beings. Because they do not esteem emptiness (excessively), they do not abide in it (forever); they must emerge [into the mundane world of conventionality] in order to benefit sentient beings. Thus, through (realizing) true (emptiness), they arouse the Dharma eye according to their capabilities. If they can save (sentient beings) through the body of a buddha, they produce a buddha body to teach the Dharma and apply the medicine. If they can save (beings) through (taking on) the forms of a bodhisattva, those of the two vehicles, heavenly beings, nāga dragons, or the other eight types of beings, they manifest themselves accordingly. Thus, they perfect sentient beings and purify buddha lands; this is called "benefiting" (sentient beings by entering or realizing conventionality).

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1. Tripiṭaka Teachings

The Tripiṭaka bodhisattvas do emerge in conventionality but with defiled supranormal powers and without arousing true manifestations. They discriminate with worldly wisdom, so their Dharma eye is not clear. Although they do benefit sentient beings, this is not perfectly fulfilled. Although they perform the deeds of a buddha, they do not purify a buddha land. They merely teach a small portion (of the Dharma teachings), and the benefit (they provide) is miniscule.

2. Shared Teachings

When those of the Shared Teachings enter or realize conventionality, they can distinguish medicines and diseases but rely only on the two (mundane and real) truths, so their diagnosis is not profound. Their knowledge of medicine does not reach very far, and they have only deliberate supranormal powers and do not arouse true manifestations. These manifestations have a beginning and an end. They become a father, mother, teacher, or leader; they form connections with the mundane world and gradually overcome it. They move through immeasurable eons until their good roots mature and they are born in a palace [like Śākyamuni], become a buddha under a bodhi tree, save people gradually or suddenly, and finally enter nirvana. Their relics stay in this world to benefit people for a long time. This is called a manifestation that has a beginning and an end. What did not exist suddenly exists, appears temporarily, and then perishes again; therefore these are not true manifestations. Partial benefits (that last only) for a short time are not called "perfect fulfillment." Reducing the body to ashes and entering (a nirvana of) extinction is not (the same as) the purifying of a buddha land. 3. Distinct Teachings

The content of the benefits of entering or realizing conventionality at the ten levels of practice by (the bodhisattvas of) the Distinct Teachings is the same as (the highest level) of the Shared Teachings. When they ascend the (first) bhūmi stage, they attain the Tathāgata's single body and immeasurable bodies, and they can profoundly respond to all (according to their capacities). At that time they know (all) disease and exhaust the deep source of the diseases. At that time they are conscious of the medicines and know all about the available medicines. At that time they can apply the medicines 71

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(appropriately), like a seal matches its imprint. They realize the true wisdom of the path and the most supreme Dharma eye. They appear spontaneously everywhere that such transformations should appear. They "soften their light and join with the dust" (of this world); this begins their relationship (with this mundane world). They experience the eight phases (in the life of an historical buddha) to accomplish the path; this brings it to an end. Sometimes this is called a "transformation" [for the purpose of teaching], and sometimes this is called a "manifestation." Those who see or hear (these manifestations) cannot help but receive benefit. Their charitable actions purify buddha lands. Thus, the benefits from entering and realizing conventionality are all truly real and not vacuous. It is already this way when they ascend the (first) bhūmi stage; it is also like this at the later bhūmi stages. 4. Perfect Teaching

As for (the bodhisattvas of) the Perfect Teaching, they enter and realize conventionality at the first stage of abodes and provide truly real benefits. This continues through the later (higher stages of) mental states, again in the same way (as explained above).

If you understand this meaning and examine all varieties of changes and transformations (among sentient beings), you will be able to distinguish between the true and the false. Why is this so? Demonic forces are also able to create undefiled forms with defiled intentions, and change into images of the Buddha. (The text of) Laozi's Advance to the West also says that "[Laozi] became the Buddha to save barbarians." Various non-Buddhist teachings attempt to change Śākyamuni into a sheep, or (like the sage who) dammed up the (Ganges) River in his ear, or one having supranormal powers based on worldly wisdom with nothing he cannot do. In this way there are immeasurable and unlimited perverse transformations (and methods of teaching). These are not even the five kinds of supranormal transformations of the Tripiṭaka Teachings, much less the spontaneous and true transformations (and teachings) of the Distinct and Perfect Teachings. There are many kinds of verbal teachings and transformations and those people without eyes (to see properly) will mistakenly believe and accept them. You must contemplate thoroughly and deeply, so that you will not be [a blind follower of false teachings] like the echo of thunder. Thus, you should know that one who manifests his traces from the Dharma body of the bhūmi stages to the ten 72

dharma realms in order to save sentient beings (is a true beneficiary); this way of entering or realizing conventionality (to help sentient beings) is a level of true benefit.

3. Summarizing the universal deconstruction of dharmas. Third, summarizing the universal deconstruction of dharmas is as follows. Those who have not yet aroused true (insight into emptiness) are induced by their conceptual attachments to have hundreds of thousands of millions of mistaken views. This situation is like a blind person who asks about (the color of) milk but is not able to know the true color of milk, or they [touch various parts of an elephant and] say "it is like a rope" or "it is like a baton" and completely miss what an elephant really is. Mistaken views are like talking in your sleep; mistaken views are conventional. Therefore, you should gradually progress through the individual, multiple, and combined (mistaken views) and deconstruct them through (the practice of) contemplation (as explained above). If this deconstruction is not universal, you cannot attain the realization of emptiness. If the mistaken views and conceptual attitudes are thoroughly exhausted, this is called the universal deconstruction of dharmas.

A literal interpretation (of deconstructing dharmas) would be as I have just explained, but the intent [here in the Mohezhiguan] is not like the (explanation in the previous paragraph). [The intent of the teaching here in the Mohezhiguan is as follows.] Mistaken views and conceptual attitudes are ignorance. Ignorance is (indivisible from) Dharma-nature [or, the nature of phenomena]. To destroy mistaken views and conceptual attitudes is to destroy ignorance. To destroy ignorance is to perceive the nature of phenomena (as empty) and to realize the emptiness of the true aspect (of reality). This is called the (true, real) universal deconstruction of dharmas. The universal deconstruction of dharmas by entering or realizing conventionality from emptiness is also like this. Conventionality involves immeasurable phenomena of diseases, medicines, and the application of medicine. If there is any part of these three separate aspects that you do not accomplish, then it cannot be said that you have universally destroyed all dharmas. If you have not yet aroused the Dharma eye, then even if you have some discrimination concerning mistaken views, this cannot be called a "universal deconstruction." When the six sense faculties are purified you should (be able to) discriminate a single disease (to know) the many types, and by understanding 73

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one phrase of the Dharma teachings you can comprehend immeasurable phrases, and at once embrace the Dharma taught by the buddhas of the ten directions. This is to attain the disposition (of cessation-and-contemplation at the level) of "resemblance." When you destroy the noncognizance that obstructs supranormal powers, both of the two truths are illuminated; this is called the universal deconstruction of dharmas. If I were to speak only the essentials, (it can be said that) a gradual and successive deconstruction cannot be called "universal"; a deconstruction that is not gradual and successive is called "universal." Since the previous (discussion of the) methods of contemplation was very complex and intricate, I fear that some people may have been confused. Therefore, after (the long discussion on) the two contemplations (of emptiness and conventionality), I have summarized the universal deconstruction of dharmas (in this way).

3. The Contemplation of the Middle Path

Third is to clarify the universal deconstruction of dharmas through the correct contemplation of the Middle Path. The universal deconstruction of dharmas through the cessation-and-contemplation of the nonarising of arising [that is, emptiness as discussed] above, was focused on practice for oneself. The universal deconstruction of dharmas through the cessationand-contemplation of the arising of nonarising [that is, conventionality as discussed] next, was focused on saving others. The universal deconstruction of dharmas through the cessation-and-contemplation of the nonarising of nonarising [the Middle as discussed] now is focused on the mutual negation of both self and others, and on the illumination (of practice) for both self and others. The nonarising of arising [emptiness] is (indivisible from) the arising of nonarising [conventionality], and these again are (indivisible from) the nonarising of nonarising [the Middle]. (Practice for) the self is (indivisible from practice) not for the self, and again with (practice that is) neither for the self nor not for the self. The arising of nonarising [conventionality] is (indivisible from) the nonarising of arising [emptiness], and these again are (indivisible from) the nonarising of nonarising [the Middle]. (Saving) others is (indivisible from saving) "not others," and also with (saving) neither others nor (saving) "not others." The nonarising of nonarising [the Middle] is (indivisible from) the nonarising of arising [emptiness], and with the arising of nonarising [conventionality], and with neither the denial of both, and with the 74

illumination of both. I have made these various distinctions as (explained) above in order to make it easier to understand.

This (contemplation of the Middle) consists of four parts: first, the intent of cultivating the contemplation of the Middle; second, the conditions for cultivating the contemplation of the Middle; third, the correct cultivation of the contemplation of the Middle; and fourth, clarifying the levels (of attainment) and their benefits.

1. Cultivating the Contemplation of the Middle

The intent (of cultivating the contemplation of the Middle) is as follows. 1. Tripiṭaka Teachings

The bodhisattvas of the Tripiṭaka Teachings one-sidedly utilize worldly wisdom to illuminate the mundane (world). Those of the two vehicles (srāvakas and pratyekabuddhas) one-sidedly utilize an analytical (deconstruction of) conventionality to realize the truth [that is, emptiness]. The Buddha differs from the disciples in that he fully consummates the two truths [of the mundane and the real, conventionality and emptiness, the positions of the bodhisattvas and buddhas], and provisionally establishes the third contemplation [of the Middle beyond the duality of Being and nothingness]. But if we were to establish (merely) a denial of both Being and nothingness [or "being and non-being"], this would merely liberate us from the (one-sided, mistaken) views of Being and nothingness. Truly there is no distinct principle (of truth) [apart from the mundane and real, existence and nonexistence,] to be contemplated (by those of the Tripiṭaka Teachings). Therefore, it is not necessary (to mention) a "third contemplation" [of the Middle for those of the Tripiṭaka Teachings].

2. Shared Teachings

Those of the two vehicles of the Shared Teachings one-sidedly utilize the method of (direct insight into) the essence (of everything as empty) to realize the truth [that is, emptiness]. Bodhisattvas enter and realize conventionality with compassion. Only a buddha fully illuminates both (the wisdom of emptiness and compassion for the mundane world). (The Buddha) is different from the disciples in that he is proficient in both the paths (of wisdom and compassion) and contemplation, and provisionally establishes the third contemplation (of the Middle). Again, there is no distinct principle 75

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(of truth) that is different from the real truth. The claim of (Zhizang of) Kaishan (Temple) that the fruit of buddhahood does not transcend the two truths is in line with this meaning. Although there is no distinct principle (of truth), nevertheless you can attain the term "Middle Path" in which the truth (of emptiness) is (understood as) like an illusion or like a magical apparition, which can be called the "Middle Path that neither arises nor perishes." Also, attaining the meaning of the Middle Path—that is, the gate of the complete teachings of the Buddha—permeates (both) the Shared and the Distinct Teachings. Those of dull faculties stop at being able to penetrate the Shared Teachings and are not able to penetrate the Distinct Teachings; thus (it is recognized that some of) those of those of the (Shared) Teachings encompass the meaning of "advancing to" the Distinct Teachings. Those who are sharp can advance even further to utilize the Middle Path. As for those who do not advance (in this way), for them the third contemplation (of the Middle) is not necessary. The meaning of "advancing (from the Shared) to the Distinct" is as explained earlier in [section III on] "manifesting the essence (of cessation-and-contemplation)."

3. Distinct Teachings

Those of the Distinct Teachings all basically know the Middle Path whether it is expressed as two truths or the threefold truth. In the case of the threefold truth, (the Middle Path) should already be understood, [since the term "Middle" is included in this formulation]. In the case of the two truths, the Middle Path is the real (truth), and (the duality of conventional) existence and non-Being (emptiness) is the mundane (truth). People are led to accept the Middle Path by illuminating [or becoming enlightened concerning the sublime meaning of] the two truths; this is called the Middle Path (for those of the Distinct Teachings). Not being biased toward either of the two sides (of the two truths) is to be enlightened concerning both; although there are two names, the principle of the Middle is manifested in both. This principle is mysterious and profound; those with dull faculties and heavy obstacles are like blind people futilely trying to sew with a needle. How can they thread the needle? Since the principle is constant, first you must destroy attachment to (phenomenal) features and perceive emptiness with the eye of wisdom. Next you destroy ignorance and perceive conventionality with the Dharma eye. Then you progress to cultivate the Middle Path, whereby you destroy 76

one part of ignorance, disclose one part of the buddha eye, and perceive one part of the Middle. These are "the real causes" [or "the causes for realizing the true"] and when the causes and fruits are perfect and complete, this is called "becoming a buddha." The two truths (in themselves) are not the (ultimate) true intent (of the Middle), and therefore they are not called the cause (of buddhahood). For example, (those with) the (conventional) means of the Hinayana do overcome delusions but do not perceive the truth (of emptiness); this is not called the (true or ultimate) cultivation of the path. You are endowed with the true cultivation of the path after arousing insight into the (Four Noble) Truths; only this is the real cause (for realizing buddhahood), and becoming "one with nothing more to learn" is a real fruit. It is the same for the Distinct Teachings. The two (individual) contemplations [of emptiness and conventionality] are (provisional skillful) means that certainly require the Middle. (On the other hand,) although (the Middle) is required, first the two (individual) contemplations are necessary. If the two (individual) contemplations are not accomplished, then there is no opportunity for the third contemplation (of the Middle).

4. Perfect Teaching

In the Perfect Teaching, the Middle is known from the very beginning. Also, the destruction of both delusions (of mistaken views and conceptual attitudes) in the previous (Distinct Teachings) involved extravagant and hurried aspects, and therefore it is different (from the Perfect). Why is this so? In the Distinct Teachings both delusions are removed by traversing through thirty mental states, moving through numerous eons, and then finally destroying ignorance for the first time. The Perfect Teaching is not like this. Here you immediately destroy both (types of) delusions within this very body, thus realizing the Middle Path and accomplishing it within one lifetime. It is analogous to three levels of bandits (who are a threat). Suppose there is a person who is clumsy at using weapons, weak in physical strength, and has few discerning strategies. First he will try to destroy two levels, and then when he is more prepared as a person, will go on to destroy the third. This takes the slow passing of many days and months. Suppose there is a person who is physically impressive, sharp in military prowess, and has many (superb) strategies. Within one day he can destroy all three levels, without the passing of much time. Through this analogy it is possible to understand 81a 77

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this meaning [of the difference between the Distinct and Perfect Teachings]. Again, it is like two types of iron. One type needs to be tempered in the fire repeatedly before it becomes useful. Another type is of high quality and is useful immediately after firing it (once). This illustrates the meaning (of the difference between the Distinct and Perfect Teachings). In the Perfect Teaching you cultivate the threefold contemplation (of emptiness, conventionality, and the Middle) from the very beginning, not waiting to accomplish the two (individual) contemplations. Because of this, it is necessary to clarify the third contemplation (of the Middle from the beginning).

2. The Conditions for Cultivating Contemplation of the Middle The reasons, or "causes and conditions," for cultivating the contemplation of the Middle are summarized in five parts: first, unconditioned compassion; second, to complete the universal vows; third, to seek the Buddha's wisdom; fourth, to learn the great means; and fifth, to cultivate a firm and strong diligence.

1. Unconditioned compassion. First, unconditioned compassion refers to the compassion of a tathāgata. This compassion is of the same essence as the true aspect (of reality). It does not involve attachment to the (phenomenal) features of sentient beings, and therefore it does not involve the mistaken views of passionate attachments. It does not involve attachment to the features of nirvana, and therefore it is not (merely) empty quiescence. Since is not (merely) empty quiescence, it is not a compassion that is conditioned by the Dharma teachings. Since it does not involve the mistaken views of passionate attachments, it is not conditioned by sentient beings (as the objects of compassion). Since it does not depend on either of these two extremes, it is called "unconditioned compassion." The Great Nirvana Sutra says, "The conditions of the Tathāgata are called 'unconditioned.'" (A tathāgata) universally covers the Dharma realm, extracts and removes the basis of suffering, and grants ultimate bliss. There are limits to the compassion of both of the above (individual) contemplations (of emptiness and conventionality), but a tathāgata's compassion [that is, of the contemplation of the Middle] is limitless. The compassion of the above two contemplations is shared by bodhisattvas, but unconditioned compassion is that of a tathāgata alone. The compassion of the above two (contemplations) is not all-inclusive, but the compassion of a tathāgata is endowed with all Buddha Dharmas such as the 78

ten powers and fearlessness. This is the treasury or womb of a tathāgata, the place to which all dharmas proceed [as all rivers flow to the sea]. Therefore, the Great Nirvana Sutra says:

This compassion (of a tathāgata)—whether it exists, or does not exist, or neither exists nor does not exist—such compassion is the realm of the buddhas and tathāgatas.

You should know that such compassion is endowed with the threefold truth. Kāśyapa praised (such compassion), saying:

Now I wish to praise one dharma, that is, a compassionate mind engaged in the world. Such compassion is great nirvana. Such compassion is true liberation. Liberation is great nirvana.

The above compassion [based on the contemplations of emptiness and conventionality] is brought about through conscious intent; this compassion (of a tathāgata] is naturally spontaneous and does not depend on petitioning (an outside power). This is accomplished spontaneously [or without conceptual thought], as "in overcoming something by (magically) producing a lion from your hands" or "as a magnet attracts iron." (However,) if the iron is obstructed by something external, the magnet cannot engage it. The mental nature of sentient beings (is also like this); (even if they are offered) unconditioned compassion, they are hindered by the obstacle of ignorance and it is not possible to spontaneously absorb all of them (to experience their liberation). Now, (through the contemplation of the Middle) you wish to destroy the obstacle of ignorance, manifest the magnet of the Buddha's compassion, and spontaneously absorb immeasurable Buddha Dharmas and immeasurable sentient beings. If you wish to cultivate this compassion, how are you able to disclose and develop it if not through the contemplation of the Middle Path? It is like fire that arises from water, which cannot be extinguished by water but must be extinguished by fire. This obstacle of (fundamental) ignorance arises through dependence on the two (individual) contemplations, and it cannot be removed by the two (individual) contemplations; it can be destroyed only with the contemplation of the Middle Path. You should cultivate the third contemplation (of the Middle) for the sake of (attaining) these causes and conditions.

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2. Complete the universal vows. Second, completing the original universal vows is as follows. When you have the first aspiration (for attaining buddhahood), you arouse the Four Universal Vows (with an aspiration) that is commensurate with (realizing) emptiness as vacuous. Through the two (individual) contemplations of emptiness and conventionality, you come to know suffering and to sever the causes of suffering, but these are only like the branches and leaves. That (fundamental ignorance) which you cannot yet sever is like the basic roots [that are left in the ground after cutting down a tree]. Through the two (individual) contemplations of emptiness and conventionality you cultivate the path and illuminate extinction; these are like a flame or a torch that is not powerful enough to illuminate the deep darkness of the mountains. Even though you cultivate both (individual) contemplations, the vows are not yet completed; this is analogous to a hundred rivers not being able to fill the sea. But when the dragon king Sāgara brings forth rain, the springs and lakes are filled in one downpour. The correct contemplation of the Middle Path is also like this. [In one fell swoop, in one instant,] you know all suffering, sever all the causes (of suffering) in the universe, cultivate the supreme path, and realize ultimate extinction. You must cultivate the third contemplation (of the Middle) to complete your original vow. 3. Seek the Buddha's wisdom. Third, seeking the Buddha's wisdom refers to the universal wisdom and knowledge of the Tathāgata. The buddha eye sees broadly, greatly, deeply, and far, provides full awareness of both the vertical and horizontal (aspects of reality), and endows ultimate (insight into all things). Compared to this Buddha Dharma (of the Middle), the insight and wisdom gained from the above two contemplations (individually of emptiness and conventionality) is like blind people attempting to conceptualize forms in the dark but not being able to perceive anything, so they fall into a pit; how then can they progress forward? Cultivating the Middle Path is like a person who has (healthy) eyes and feet and can thus reach the pure and cool pond (of awakening), remove the scorching agony of (passionate afflictions that come from) the two extremes, and become fully awake and still. Drinking this water is cool, smooth, aromatic, and sweet. This is called the Buddha's wisdom and knowledge. Those who wish to attain the Tathāgata's eye of wisdom concerning the true aspect (of reality) cannot 80

accomplish it without the cessation-and-contemplation (of the Middle). Therefore, they cultivate the third contemplation (of the Middle). 4. Learn the great (skillful) means. Fourth, learning the great (skillful) means refers to (learning) the Tathāgata's nonscheming good tentative (means), the great functioning of nondeliberate activity. By dwelling in the śūraṅgama [samādhi of heroic progress] and making various manifestations with the inconceivable power of skillful means, you can signify to all sentient beings the wind that is within the void of emptiness [or, "the empty sky"] and even the fires at the end of an eon will not burn or harm one who is entrusted with this grass (of wisdom). This is very difficult, and so it requires good and skillful means. It is like [in the Vimalakīrti Sutra where] Maitreya first teaches the practice of nonretrogression for the sake of divine beings and Vimalakīrti scolds him, saying:

From which birth have they attained awakening?… This insight cannot be aroused without awakening. You (should) teach the quiescent extinction of awakening after mistaken views have already been destroyed, that is, (the realization that) nonduality is awakening, all sentient beings are indivisible from awakening (and so forth).…

The divine beings heard this profound (teaching) and were awakened to the forbearance from realizing the nonarising of phenomena. These two great masters were like a hammer and block pounding together; they led to awakening those for whom it was difficult to be awakened, and awakened them to the Dharma that is difficult to be awakened to. If there are no (skillful) means, then how can you benefit others? Again, when the Tathāgata first emerged (in this world), he did not immediately teach the Mahayana but, [as the Lotus Sutra says,] used "various means, parables, and explanations…to guide sentient beings and lead them to be free of their attachments," and later revealed the Buddha's knowledge and insight and signified (the teaching of) the One Vehicle. Therefore, (it is said that) he "carefully and diligently praises (skillful) means." (The Buddha) was able to manifest the real truth because of his use of good tentative (means). Therefore, it is said that "although he teaches various paths, there is truly only One Vehicle;…in addition, various means are used to complement and manifest the [truth of] supreme meaning,…the Buddha's 81

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wisdom cannot be conceived; he uses means to teach according to people's capacities,…the intent of the Buddha is difficult to calculate,…and they are not able to understand." Therefore, hundreds of thousands of means are used to lead those of dull faculties to have an affinity within the boundaries of the sublime (Middle Path).

The power and function of the wisdom (gained) from the above two contemplations (of emptiness and conventionality) are light and slight. For example, when Pūrṇa tried to convert the non-Buddhists [with his limited abilities and insight], they reacted by despising and mocking him, but when Mañjuśrī went to them, the teachers (of the non-Buddhist schools) were (vanquished, like dust) scattered by the wind. If you wish to attain these means of a tathāgata, how can they be accomplished if not through the contemplation of the Middle? Therefore, cultivate the third contemplation (of the Middle). 5. Cultivate a firm and strong diligence. Fifth is "great diligence." If you wish to perform great deeds, you must act with great effort. The Lotus Sutra says, "Suppose there is a brave and robust person, who is able to do difficult things.…" [As the Great Treatise says,] one who is immovable and does not regress—such a person is called a (great) being. (Such people) do not mull over their physical life, not to mention (mundane) wealth. Even though they attain awakening, they still do not cease (in their quest for) what they have not yet attained. The results are few and the rewards small for (practicing and attaining) the above two contemplations (of emptiness and conventionality alone), but for the contemplation of the Middle the meritorious results cover the heavens and earth, and the reward is as great as (the pearl in) the (king's) topknot. One cultivates the third contemplation (of the Middle) for the sake of great diligence.

Thus, there are very many reasons, or "causes and conditions," for cultivating the contemplation of the Middle. I have summarized and explained them in five parts in order to contrast them with the contemplation for emerging in conventionality. 3. Correct Cultivation of the Contemplation of the Middle Third is the correct cultivation of the contemplation of the Middle. This contemplation properly destroys (fundamental) ignorance. (Fundamental) ignorance persists and endures [despite the insights gained from the contemplation of emptiness and conventionality], and cannot be seen or known 82

by the (four) kinds of eyesight and the (two) discernments [of the levels discussed above]. How, then, should it be contemplated? For example, it is like the first contemplation (of emptiness) wherein you contemplate the truth (of emptiness). True (emptiness) has no visible form, nor any extension. You merely contemplate the thoughts of the aggregates, sense entrances, and sense fields and analyze the delusions of the three conventionalities with the tetralemma, skillfully cultivate contemplation, and attain the arousing of undefiled (thoughts or wisdom); this is called insight into true (emptiness). The next contemplation is the contemplation of conventionality. What is (the contemplation of) conventionality? Merely contemplate the wisdom of emptiness and realize nonemptiness. Examine one by one all activity (of the mind) in a single thought [or, "singlemindedly"] and thus arouse the Dharma eye and come to universally know (all) diseases and their medicinal remedies or antidotes; this is called the contemplation of conventionality.

The contemplation of ignorance is also like this. Through contemplating (and attaining) the wisdoms of the two contemplations (of emptiness and conventionality), you should destroy their respective delusions; this is called (a kind of) wisdom. But now you are aspiring for the Middle Path, so these wisdoms (based on the insights of emptiness and conventionality) in turn become delusions. [Although a kind of "wisdom,"] these delusions are an obstacle to (those who seek) the wisdom of the Middle; therefore this is called an obstacle of wisdom [or "wisdom obstacle"]. Also, this "wisdom" (of one-sided emptiness or conventionality) is an obstacle to the wisdom of the Middle, so that the wisdom of the Middle is not aroused; therefore it is called an obstacle to wisdom. The first is wisdom as an active obstacle, and the second is wisdom that is being (passively) obstructed. For example, it is like the sixty-two kinds of mistaken views—these views have a certain sapience, but this sapience is a worldly wisdom. If you aspire for the undefiled (pure wisdom of a buddha, with no outflows of passions), then this (mundane) sapience, along with mistaken views and conceptual attitudes, is an obstacle to the true (realization of emptiness). In the same way, the wisdom of the two truths, along with (fundamental) ignorance, obstructs the wisdom of the Middle. Again, "delusion" is that which obstructs, and the wisdom of the Middle is that which is obstructed. Thus, "wisdom obstacle" 83

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refers to a combination of the active and passive, the subject and object [that is, both that which obstructs and that which is obstructed]. How, then, can the two wisdoms (of emptiness and conventionality) be contemplated as ignorance? If this (wisdom) is awakening, then the universal wisdom (of a buddha) would be readily manifested, and you would have penetrating knowledge of all the Buddha Dharmas such as fearlessness and the ten powers, would be perfectly endowed with full awakening, and would have attained clarity. But the situation now [with only the wisdom from the contemplations of emptiness and conventionality] is not like this [since you have not yet attained buddhahood]; how can it not be (a kind of) "ignorance" [instead of "awakening"]?

This contemplation of ignorance consists of three parts: first, the contemplation of ignorance, second, the contemplation of Dharma-nature, and third, the contemplation of true (emptiness) and (conventional) conditions. 1. The contemplation of ignorance. First, the contemplation of ignorance is as follows. Bring your thoughts into conformity with the wisdom of emptiness and conventionality. Contemplate these two wisdoms (and ask yourself), would (the wisdom of the Middle) arise from Dharma-nature or would it arise from ignorance, or would it arise from a merging of Dharma-nature and ignorance? Suppose it arises from Dharma-nature, but [this cannot be so because] Dharma-nature is nonarising. Suppose it arises from ignorance, but [this cannot be so because] ignorance has no (ultimate) reality and thus has no connections with the Middle Path. Suppose it arises from a combination of them together, but this option involves the flaws of both (of the first two options). Suppose it arises apart from (these options), but this would involve (arising) without any cause or condition [which is impossible]. The Middle Treatise says, "Dharmas do not arise from themselves, and so forth." Expansively deconstruct (dharmas) in this way, as I explained above in the section on (conventionality as) causally arising. When you perform this contemplation, all (delusions) are put to rest and purified, your thoughts are not dependent (on anything), and there is nothing to be attached to, awakened concerning, or know [because all dharmas are empty]. That which contemplates and that which is contemplated are both empty, and cannot be verbally expressed. Even if you do not advance as far as arousing (insight into) the true (emptiness), by means of the tetralemma you can certainly 84

attain nonattachment. This is analogous to viewing a tree stump in the dark and from afar, and wondering if it is a person or just a stump. [As you contemplate this image, you may think,] a person has six types of the features of movement [through the six senses], and a tree stump does not have these six types (of movement); the object does not move, so after contemplating it for a while you may (correctly) conclude that it is a tree stump (and not a person), though it is still not clear. Arousing attachment to the tetralemma is analogous to the features of movement, "movement" is analogous to transience, and "no movement" is analogous to constancy; after contemplating this for a long time without ceasing, and certainly coming to know its constancy, attachment to the four (options) does not arise, but since you have not yet destroyed ignorance you still do not fully comprehend. Even though you do not fully comprehend, you certainly know that the constancy of one is the constancy of all, because you practice the great and direct path (to buddhahood) without difficulty.

The previous (two contemplations of emptiness and conventionality) involve a piercing and thorough (deconstruction of) mistaken views, conceptual attitudes, and the minute dustlike (delusions); however, the wisdom from these two contemplations is (insufficient to penetrate) the diamondlike [solidity of fundamental ignorance]. The contemplation that destroys and deconstructs the wisdom obstacle is called contemplation that is a piercing contemplation. Resting in this principle is called contemplation as penetrating insight. (To realize that) this principle is inconceivable is called the supreme meaning of emptiness. This is called wisdom in relative contrast to the obstinate emptiness of the two vehicles, but (the realization of) Dharmanature is neither (simply) wisdom nor nonwisdom. In this way the contemplation of the Middle involves three meanings. Again, realizing (penetrating) insight into the essence of the wisdom obstacle of ignorance (means to realize that the arising of dharmas through) self, others, both, and without cause are all unobtainable. [As the Great Nirvana Sutra says,] it is like a precept-upholding bhikṣu who perceives that there is no insect on the water, and wonders if that which is moving (on the surface of the water) is an insect or some dust. An insect would show some sign of life, but dust would show no sign of life. After contemplating it precisely without ceasing, he would know that it is dust, though not clearly 85

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and fully. If you say that ignorance has the four natures (of arising from self, others, both, and without cause), then it has the nature of arising and moving; if you say that (ignorance) does not have these four natures, then without these natures it does not arise nor move. Although you know that it does not move, this is not for certain; although it is not for certain, you certainly contemplate it as constantly abiding and unmovable. The flow and movement of the two extremes of samsara and nirvana have already been put to an end by the above two contemplations; however, ignorance still remains, so the rolling and turning (of transmigration in the cycle of birth and death) is not yet stilled. [1] Now (with the contemplation of the Middle) the penetrating insight into the basis of the mind and the quieting and purification of ignorance is called "cessation as stilling." [2] Resting in this principle is "cessation as stopping." [3] (To realize) the constant abiding of this principle (of reality), that it is neither cessation nor noncessation, is called "cessation" in relative contrast to that which is transient and moving. Thus, that which is neither cessation nor noncessation is called the "cessation of the Middle," and this includes these three meanings.

Again, as for (overcoming) the thoughts that form the wisdom obstacle, there is the cessation-and-contemplation of the four options of the three types of conventionality, (the practices of) faith (in the Dharma teachings) and the Dharma (methods of meditation), and switching between them, and the skillful cultivation of the methods of instruction, all as explained previously. Thus, (the practice of contemplating) the four options (of the tetralemma) is a gate of contemplation (of the Middle Path). There is no place to cultivate contemplation apart from (the contemplation of) these four options, and through (the practice of) skillful means you can penetrate this gate and attain insight into the Middle Path, but once (you attain this insight of the Middle Path) there is no (longer any need for the) contemplation of the four (options). If you attain realization (of the Middle) through one contemplation, there is no need to cultivate (the contemplations) any further, since the other options are included therein. If you have not yet penetrated and realized (the Middle), you should diligently cultivate the four options, and with these means acquire awakening. If you are attached to these four [options], you will be burned and hindered and obstructed and will not be able to penetrate (the Middle). If you are not entangled in 86

attachments, then as you contemplate ignorance through the four options you can attain awakening.

2. The contemplation of Dharma-nature. Second concerns the destruction of ignorance in terms of Dharma-nature. In the above (we discussed) the four options (of the tetralemma) to contemplate the wisdom obstacle, and that even if we seek (to discover) the arising of ignorance it cannot be obtained with certainty. Although this gives rise to a type of understanding and to the arousing of one (type of) concentration, it certainly leads to the conclusion that ignorance is (indivisible from) Dharma-nature. This sort of deliberate conceptualization is not the mind of awakening but only arouses a contemplative understanding. This is like seeing a mote of dust (on the water) or a tree stump in the dark and knowing certainly that it is dust or a stump. Now you should shift your contemplation to contemplate the Dharma-nature (as follows): is it that the thoughts of ignorance should be extinguished and the thoughts of Dharma-nature arise, or is it that (the thoughts of ignorance) are not extinguished and the thoughts of Dharma-nature arise; or is it that they are both extinguished and not extinguished and the thoughts of Dharmanature arise; or is it that they are neither extinguished nor not extinguished and the thoughts of Dharma-nature arise? If ignorance is extinguished and the thoughts of Dharma-nature arise, how is it that extinguishing is able to result in arising? If it arises from not extinguishing, then awakening (Dharmanature) and ignorance are parallel [and this is logically unacceptable]. If it is said that they arise together, this option involves the flaws of both (of the first two options). And it is impossible for them to be considered apart [because nothing happens without a cause]. (All things arise) neither from themselves, nor from others, nor together, nor without a cause. In this way (you should consider) each of the four options within each individual option; (practice) faith (in the Dharma teachings) and the Dharma (methods of meditation) and, switching between them, skillfully cultivate the four methods of instruction; and you will be able to attain awakening; and, with these four gates, penetrate to the (cool and pure) pool (of awakening). Even if you do not yet attain awakening, you will have certainty that you can destroy ignorance through the wisdom of the contemplation of the Middle Path. Constantly learn in this way and do not cultivate other methods.

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3. The contemplation of the true emptiness and conventional conditions. Third concerns the destruction and deconstruction of ignorance in terms of the true [emptiness] and the conditions [conventionality]. In relative contrast to what does the contemplation of this contemplative wisdom (of the Middle) derive its names? Is it wisdom, or is it not wisdom? In terms of horizontal contrasts, the buddhas of the ten directions have wisdom and awakening, and in contrast to them you do not have wisdom and awakening. In terms of vertical contrasts, you will in the future destroy and remove blind dark (ignorance) and attain great awakening, and in contrast to this, now you do not have wisdom and are not enlightened. In this way, are wisdom and awakening cultivated according to (conventional) conditions, or cultivated according to the truth (of emptiness), or cultivated according to a combination of conditions and the truth, or (cultivated) apart from the truth and conditions? If we say that they are cultivated according to conditions, (this does not obtain because) conditions are transient; how can they give rise to that which is constant or permanent? If we say that they are cultivated according to the truth, (this does not obtain because) the truth (of emptiness or the Middle) cannot be cultivated. There are two traditional interpretations of this. The first is that the cultivation of conditions manifests the cultivation of the true. The second is that the cultivation of conditions is extinguished and the true is spontaneously manifested. "The spontaneous manifestation of the true" means that it arises on its own. For (the true) to be manifested through (the cultivation of) conditions means that it arises through another. The combination of (the cultivation of) the true and conditions means that they arise together [but this is not possible]. (For wisdom and awakening to arise) apart from conditions and the true means that they arise without a cause, [which again is not possible]. Thus, seeking wisdom through the four options, we find that it is unobtainable. Again, nonwisdom is also unobtainable. Why is this so? Because wisdom is explained in relative contrast to nonwisdom. If there is no wisdom, that which is in contrast to it is unobtainable. It is the same for nonwisdom. If you are attached to (conventional) conditions or true (emptiness) and affirm one or the other, you cannot arouse the Middle (Path), so both are "wisdom obstacles" [in the sense of obstacles to the wisdom of the Middle]. If you are not attached (to these options), this is the four gates (of teaching that lead to the attainment of the Middle). If 88

you attain an affinity with the principle (of reality, of the Middle, you realize that) this principle is neither the truth (of merely emptiness), nor the conditions (of merely conventionality), nor both, not apart from them; it cannot be (fully) expressed or signified.

Nor should you be attached to a (specific) method of instruction or skillful means. The explanations differ according to conditions, and hearing them can lead to the attainment of the path. For example, you can give rise to the constant through (teaching about) the transient. The Great Nirvana Sutra says, "The causes are transient but the fruit is constant" and "from a (foul-smelling) castor oil seed arises a sandalwood tree." [This is arising from another.] At times it is said that this (insight of the Middle) arises from the seed-nature of the Dharma King; this is (arising from itself and) the cultivation of the true. Or it is said that "the attainment of the light of awakening is caused by the extinction of ignorance." [This is arising from both.] Or it is said that "it is neither from internal contemplation nor external contemplation that you attain this wisdom." [This is arising from neither, or without a cause.] It is an attainment that is not an attainment; and thus there is no attainment that is attained; this is to realize the meaning of emptiness. (Realizing) that there is no attainment is an attainment; this is to realize the meaning of conventionality. Attainment and the lack of attainment are all unattainable; the illumination of both attainment and no attainment is the meaning of the Middle.

Bodhisattvas unilaterally give instruction from (the perspective of) one of these (four) gates. For example, Vasubandhu clarified (the idea of) the ālaya (store) consciousness as the worldly truth, and that thusness is distinct (from this defiled consciousness). This (idea) was the main point of his discourse, and meditative concentration (was considered) an auxiliary practice of the path and a secondary adornment. For (another) example, the Middle Treatise (of Nāgārjuna) gives instruction concerning ultimate emptiness, so "emptiness" is the main point and the rest (of the contents) are relegated to the status of auxiliary practices of the path. The other gates or teachings are also found in the treatises written by the bodhisattvas; these treatises present various different teachings but they do not go beyond the four gates. Although there is a variety of teachings (and practices) as causes (for attaining wisdom), once you have encountered an affinity (with them and attained wisdom, you 89

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realize that) these (teachings and practices) are not different [in their goal and results]. If you realize this intent, why should there be sharp disputations and painful debate of their (so-called) contradictions? If you utilize the four gates to cultivate contemplation, at times this involves bliss [or "following one's desires"] at times it involves using skillful means, at times it involves regulating [or "healing, therapeutics"] and at times involves realization (of the supreme truth). It is this way for one gate, and is also the same for the other gates. Although the practices of contemplation (for each gate) are distinct, there is no difference regarding the path that is attained. The sutras and treatises are not the same because they are responding to (various) conditions; the ancient disputes, with their difficulties that cannot be penetrated, should be understood in this way, and (these difficulties will be resolved) like ice melting and clouds disssipating. Such a practice of contemplation will result in an affinity of the teachings (of the Buddha) and the faculties (of sentient beings) with the principle (of reality). When these come together in harmony, how can there be (any argument over) affirmation or negation [of this or that position]? People with clear eyesight "rely on the meaning and do not rely on the words." People with wisdom will certainly not arouse doubt. Those without eyesight and without understanding will go to great trouble (to dispute over these matters) and should be pitied; of what benefit is it to them?

Question: (You say that) ignorance is (indivisible from) Dharma-nature, and Dharma-nature is (indivisible from) ignorance. When ignorance is destroyed, is not Dharma-nature (also) destroyed? When Dharma-nature is manifested, is not ignorance manifested?

Answer: That is so. The principle (of reality) truly cannot be named (or expressed in words), but it is called "Dharma-nature" in relative contrast to ignorance. When Dharma-nature is manifested, ignorance turns and changes to enlightened clarity. When ignorance is destroyed there is no ignorance; in contrast to what does one still discuss a "Dharma-nature"? Question: If ignorance is (indivisible from) Dharma-nature, and there is no ignorance, then with what is (Dharma-nature) indivisible? Answer: It is like pointing out to a person who is not familiar with ice that water is ice and ice is water, and that these are just names. How can you say that there are two (different) things that are indivisible? It is like 90

a jewel that gives forth water(-like light) when facing the moon, and gives forth fire(-like light) when facing the sun, and (gives forth) neither water-like light nor fire-like light when you are not facing (the sun or moon). [Ignorance and Dharma-nature] are one and not two; as there is (one) jewel that (gives forth) water and fire.

4. Clarifying the levels of attainment and their benefits. Fourth concerns the levels (of attainment) from cultivating the contemplation of the Middle. The previous two cessations (of emptiness and conventionality) are means for (removing) the dual impediments to the Middle Path. The two contemplations (of emptiness and conventionality) are means for the dual illumination (of emptiness and conventionality, and thus the Middle Path). By means of this (removal of) impediments and (attainment of) illumination, you attain realization of the Middle Path. The dual currents flow naturally, and the dual illuminations (arise) naturally. The cultivation of these dual currents involves three contexts.

[1] First is the "Shared advancing to the Distinct," which involves teaching the cultivation (of the path) up to the seventh bhūmi stage, and the teaching of awakening at the eighth stage. For the Distinct Teachings, (up through) the ten levels of merit transference involves teaching cultivation (of the path), and ascending to the bhūmi stages involves teaching awakening. In this way, the cultivation (of the path) and (the attainment of) awakening is higher, farther, and faster (in the Distinct Teachings). Beginners cannot attain even the cultivation of (the first bhūmi stage of) "parched wisdom," so how are they able to have the awakening of the eighth stage? This contemplation of the Middle Path thus has no benefit for ordinary people. Again, beginners are not yet able to enter the stages from the ten levels of faith to the ten levels of merit transference. If they cannot attain (even) the levels of merit transference, how can they attain the cultivation of the Middle? If there is no cultivation, there is no awakening. For ordinary people, this contemplation of the Middle Path is like facing a cliff, and is of no benefit. [2] Now I will clarify (the levels of) the Perfect Teaching. The beginning at the five preliminary grades is a very ordinary stage, yet (those of the Perfect Teaching) are able to perfectly contemplate the three truths and thus cultivate emptiness, (conventionality,) and the Middle—they "sit on the seat of the Tathāgata" and cultivate the forbearance of quiescent extinction [that is, 91

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emptiness]; they "don the robe of the Tathāgata," cultivate the concentration and wisdom of a buddha, and are adorned with the adornments of a tathāgata, [i.e., the Middle]; and they cultivate unconditioned compassion and "enter the room of the Tathāgata" [i.e., conventionality]. At the beginning they start at the first level [of "joy," the first of the five preliminary grades], and then progress to enter the fifth [grade of "properly keeping the six perfections"], where they arouse the dharma (of the next level) of [identity in] resemblance. [As the Great Nirvana Sutra says,] "When you see a crane, (you know) there is a lake; when you observe smoke, (you know) there is fire," so people of the level of "resemblance" realize the purity of the six senses. For example, if non-Buddhists do not cultivate mindfulness, they can never attain the stage of "heat." It is the same for the two contemplations (of emptiness and conventionality); unless you cultivate the Middle Path, you cannot arouse (true) understanding (of emptiness and conventionality). Now (those of the Perfect Teaching) cultivate the Middle Path (at the level of) the five preliminary grades and are able to give birth to (true) understanding (of emptiness and conventionality), turn and enter (the stage of) the first abode, and thus destroy ignorance. Therefore, the Flower Garland Sutra explains the stage of the first abode as "undefiled like emptiness, the pure and wondrous Dharma body, profoundly responds to all (sentient beings); the afflictions proper and their habitual proclivities are all exhausted in a moment, with none left behind" and "their first aspiration (for awakening) exceeds that of Śākyamuni." This is the meaning here (of the levels of attainment for those of the Perfect Teaching). From the beginning, at the first grade (of "joy") until finally arriving at the first stage of abodes, can be cultivated attested to in one life. It is not (like those of the Shared Teachings who must) wait to practice (the Middle Path) until they ascend to the seventh bhūmi stage, or (like those of the Distinct Teachings who must) wait until (the first bhūmi stage of) "joy" before they realize the "dual currents" [of the Middle Path that brings together both emptiness and conventionality]. The levels of the previous (Shared and Distinct) Teachings are set high; this is a teaching of means. The levels of the Perfect Teaching begin low; this is a truly real teaching. The Lotus Sutra says, "Such things are my (skillful) means, and all the buddhas do likewise. Now I should teach for you that which is most real." This is the meaning here (for the Perfect Teaching). 92

[3] Next, the bodhisattvas of the Tripiṭaka Teachings sit on the seat of awakening while they still embrace some delusions; therefore they do not have the dual currents [of the Middle, incorporating both emptiness and conventionality]. The level of the "dual currents" belongs only to (the final stage of) a buddha. As for those who are able to advance to the Distinct from the Shared, the level of "dual currents" (of the Middle) is at the eighth bhūmi stage. For those of the Distinct Teachings, the level of "dual currents" (of the Middle) is at the first bhūmi stage. Thus, these (teachings) involve a gradual guidance, and as the levels diminish to a lower level, the true intent becomes manifest. Thus, although it is said that (in the Perfect Teaching) it is at (the stage of) the first abode that ignorance is partially destroyed and that this is the level of "dual currents" (of the Middle), this is only a summary statement, like hoisting a sail, traveling three thousand (miles) in one day, and summarizing this as "one day's (travel)." Again, it is like (the statement that) dhyāna meditation has nine degrees is a great simplification. It is like when the Buddha attained the four dhyāna (stages of meditation) and Śāriputra did not know, Śāriputra realized the four dhyāna (stages) and Maudgalyāyana did not know, and Maudgalyāyana realized the four dhyāna (stages) and the (other) bhikṣus did not know. In this way we can surmise that dhyāna meditation does not consist of merely nine degrees. It is the same for (the stage of) the first abode. (The destruction of) one degree (of passions or delusions) is (the destruction of) immeasurable degrees. At this level, (those of the Perfect Teaching) are able to pervade the universe [i.e., the "Dharma realm"] and perform the activities of a buddha in an immeasurable fashion. This is as expounded extensively in the Sutra on the Samādhi of Heroic Progress and the Flower Garland Sutra. These illustrate just the historical life (of a buddha); how much more so (is it true) for the other (stages)! [Summary of the deconstruction of dharmas:] Previously, after (discussing) the two contemplations (of emptiness and conventionality), I summarized the deconstruction of dharmas as explained above. Now, regarding the correct contemplation of the Middle Path, [I can summarize by saying that you should] contemplate ignorance and Dharma-nature without relying on the two extremes or on the four options (of the tetralemma), (and know) ultimate purity and that there is nothing on which to be dependent or attached. Therefore, the Vimalakīrti Sutra says, "I pay homage to you who, like empty 93

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space, have no place on which you rely." When this wisdom (of the Middle) is fully disclosed, (you realize that) the destruction of one (affliction or delusion) is the destruction of all. Since there is no place that this does not pervade, this is called the universal destruction and deconstruction of dharmas. 3. Deconstructing Dharmas Horizontally

Second [after the exposition of deconstructing dharmas vertically in terms of nonarising] is to clarify the deconstruction of dharmas (horizontally) in terms of the other (three) gates (of arising, both arising and nonarising, and neither arising nor nonarising). In the above (section) we discussed the universal deconstruction (of dharmas) in terms of the one gate of nonarising, the vertical cultivation of the three contemplations, and the thorough illumination of the threefold truth. (Next we will discuss) the immeasurable gates or options as pursued through the gate or teaching of nonarising, that is, the horizontal aspect of the other gates or teachings. By analogy, it is like numerous gates built on a straight road [heading into the royal capital. If looked at straight on, they appear to be one gate]; this is called the "vertical" (perspective); [if looked at from the side] all lined up straight or in a winding path [you can perceive their multiplicity]; this is called the "horizontal' (perspective). Whether considered vertically or horizontally, they all lead to an audience with the king. Therefore, here I will make differentiations concerning the universal deconstruction of dharmas and discuss contemplation in horizontal terms.

The horizontal gate or teaching is like the eight negations of the Middle Treatise: not arising, not perishing, not permanent, not severed, not one, not different, not coming, and not going. Thus, one treatise clarifies eight gates or teachings; the sutras and treatises (as a whole) thus (clarify) immeasurable (gates or teachings), such as not Being, not nothing, not defiled, not pure, not abiding, not attached, not experienced, not grasped, not void, not real, not bondage, and not liberation. In this way there are many gates of teachings and practices, whose number is immeasurable. They can all be penetrated, and therefore they are called "gates." The Middle Treatise says, "If you profoundly contemplate (the ideas) 'not permanent' and 'not severed,' you will realize the meaning of 'not arising' and 'not perishing.'" Why is this so? Because "not arising" is the same as "not different," and "not perishing" is 94

the same as "not one." "Arising" implies coming to be through accumulation (of causes), which also implies the meaning of "difference." "Perishing" implies dissipation and destruction, which also implies the meaning of "one." "Not arising" is "not permanent"; "not perishing" is "not severed"; "not arising" is "not coming"; "not perishing" is "not going"; "not arising" is "not undefiled"; "not perishing" is "not pure"; "not arising" is "not increasing"; "not perishing" is "not decreasing"; "not arising" is "not bondage"; "not perishing" is "not liberation"; "not arising" is "not Being"; "not perishing" is "not nothingness." Thus, by profoundly contemplating "not arising" and "not perishing," you will (realize) the meaning of all (the other) gates or teachings (horizontally).

As you contemplate (the objects of) the aggregates, sense entrances, and sense realms, progressively and not progressively, and so forth up to the three obstacles and four demonic forces through the gate of nonarising, you should also (contemplate these) through the other gates in the same way. As you contemplate that "the mind is like an artist," that it draws with the five aggregates, and in all the world there is nothing that is not produced by the mind; that one aggregate, sense entrance, and sense realm includes all aggregates, sense entrances, and sense realms; that one appearance, nature, essence, or power (and so forth) includes all appearances, natures, essences, and powers (and so forth), through the gate of nonarising—so you should also (contemplate these) through the other gates in the same way. As you arouse the true and correct aspiration for awakening and arouse the Four Universal Vows through the gate of nonarising—so you should also (arouse them) through the other gates in the same way. As you peacefully calm your thoughts through cessation-and-contemplation, practice for yourself and to save others, practice faith (in the Dharma teachings) and the Dharma (methods of meditation), switching and revolving between them, and skillfully use the (four) methods of instruction through the gate of nonarising—so you should also (practice these) through the other gates in the same way.

As you come to know (the real meaning of) Being and non-being, you should deconstruct the mistaken views (in their various aspects) as individual, multiple, combined, and beyond verbalization, realize that each and every (mistaken view) involves the three conventionalities and four 95

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contemplations, and (realize the four options of the tetralemma that the arising of phenomena is) not from oneself, not from another, not from both, and not without a cause. (This is done) through the gate of nonarising; you should also (come to know and realize this) through the other gates in the same way. As you destroy or deconstruct mistaken views involving seventy-two thousand three hundred and eighty-four types of cessation-and-contemplation through the gate of nonarising—so you should also (do this) through the other gates in the same way.

As you contemplate the wisdom obstacle and (realize that) things that (appear to) arise from themselves do not arise from themselves, and therefore it is taught that self-arising is empty; that the emptiness of self-arising is not (total) self-emptiness and therefore the conventionality of selfarising is taught; that this self-conventionality is not (merely) conventionality and this self-emptiness is not (mere) emptiness and therefore self-arising is taught as the Middle; and that this "middleness" of self-arising is not merely a (contrastive or compromising) Middle but is the dual illumination (of the true meaning) of emptiness and conventionality; therefore the "threefold contemplation in a single thought" is taught through the gate of nonarising— so you should also (realize this) through the other gates in the same way. As you contemplate the wisdom obstacle and (realize that) arising from others is not an arising from others; that arising from both (self and others) is not an arising from both; that arising from no cause is not an arising from no cause, and so forth [as in the previous example]; therefore the "threefold contemplation in one thought" (is taught) through the gate of nonarising—so you should also (realize this) through the other gates in the same way. As you contemplate the wisdom obstacle and (realize that) self-perishing is not self-perishing and therefore it is taught that self-perishing is empty; that the emptiness of self(-perishing) is not (total) self-emptiness and therefore the conventionality of self-perishing is taught; that this self-conventionality is not (merely) conventionality and this self-emptiness is not (mere) emptiness and therefore self-perishing is taught as the Middle; and that this "middleness" of self-perishing is not merely a (contrastive or compromising) Middle but is the dual illumination (of the true meaning) of emptiness and conventionality, and therefore (realizing) self-perishing through "threefold contemplation in a single thought" is taught through the gate 96

of nonarising—so you should also (realize this) through the other gates in the same way.

As you (contemplate and realize) that which is in relative contrast to itself is not in relative contrast to itself and therefore this relative contrast to itself is taught as an emptiness of self-contrast; that this emptiness of self(-contrast) is not a (total) emptiness of self(-contrast) and therefore it is taught as a conventional self-contrast; that this self-emptiness is not (ultimate) emptiness and this self-conventionality is not (ultimate) conventionality and therefore self-contrast is taught as the Middle; and that this "middleness" of self(-contrast) is not merely a (contrastive or compromising) Middle but is the dual illumination of the two truths, and therefore "threefold contemplation in a single thought" is taught through the gate of nonarising—so you should also (realize this) in the same way through the other gates.

As you [contemplate and realize] that which is in relative contrast to others is not in relative contrast to others; that which is in relative contrast to both [self and others] is not in relative contrast to both; and that which is in relative contrast through no cause is not in relative contrast through no cause, and so forth [as in the previous example]; and thus "threefold contemplation in a single thought" [is taught] through the gate of nonarising—so you should also (realize this) through the other gates in the same way. As you (realize) through the gate of nonarising that threefold contemplation consummates the universal deconstruction of dharmas—so you should also (realize this) through the other gates in the same way. If you enter and realize the other gates as you realize all the Dharma (practices and teachings) through the gate of nonarising as explained above, you will be unobstructed both vertically and horizontally, as a diamondlike (vajra) sword (cuts through all things) without obstruction. If you realize the intent (of the above), you can penetratingly interpret the sutras and treatises and apply (their contents) in accordance with this meaning; the text and its meaning will be harmonized and there will be no context that does not fit. What does this mean? If (for example) you use this meaning to interpret the Sutra on Nonactivity, you can apply the meaning of nonarising to realize the gate of nonactivity, that is, the nonactivity of truth, the nonactivity of wisdom, the nonactivity of the aspiration for awakening; the nonactivity of practicing a calm mind through cessation-and-contemplation; 97

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the nonactivity of the destruction of mistaken views, conceptual attitudes, noncognizance, and ignorance; the nonactivity of samsara, nirvana, and the interim state (between death and the next rebirth); the nonactivity of activity, the nonactivity of levels (of attainment), and the nonactivity of teachings—in this way all things can be realized through the teaching of the gate of nonactivity, and are ultimately contained therein. If you were to interpret the Diamond Sutra by applying the meaning of nonarising and applying the gate of "nonabiding" [in this sutra, we can see that] there are various types of nonabiding, such as giving that does not abide in (and become attached to) visible form; giving that does not abide in sound, odor, taste, or touch, [and this can be expanded to the ideas of] giving that does not abide in the objects of wisdom, giving that does not abide in compassion, giving that does not abide in mistaken views and conceptual attitudes, giving that does not abide in noncognizance and ignorance; this is called the perfection of giving. [This can be expanded in terms of all the perfections:] the keeping of the precepts that does not abide in visible form (and the other sense objects), and so forth, up to prajñā-wisdom that does not abide in visible form (and the other sense objects); [it can be expanded in terms of the stages of attainment:] you should not abide in the first stage up to the tenth stage. Although you do not abide in the dharmas, you abide in prajñā-wisdom through the dharma of nonabiding: this is to realize emptiness. Through the dharma of nonabiding you abide in the worldly truth; this is to realize conventionality. Through the dharma of nonabiding you abide in the true aspect (of reality); this is to realize the Middle. This wisdom of nonabiding is the diamond samādhi, which is able to break up the rocks and stones (of afflictions or obstacles to wisdom) to ultimately reach the fundamental limits (of reality). Thus, there are three places in the Sutra of the Benevolent Kings that clarify the diamond samādhi: (the sections) on the seventh bhūmi stage, on the first bhūmi stage, and on (the stage of) the first abode; this is an example of interpreting the meaning of the levels of the three Teachings [of Shared, Distinct, and Perfect] in terms of diamondlike nonabiding. [The Sutra of the Benevolent Kings] also says, "Śākyamuni entered the great quiescence and concentration of the diamond samādhi." If this is so, then it is not appropriate, as general opinion holds, that the "unobstructed path" does include the diamond (samādhi) and the "path of 98

severance" does not include the diamond (samādhi). A sutra says that "the Buddha realizes (the diamond samādhi)," so how can it be said that the "path of severance" does not include the diamond (samādhi)? How can the treatises by Vasubandhu and Asaṅga [on the Diamond Sutra], expansively interpreted by (Zhizhang of) Kaishan (Temple), go beyond the meaning of nonarising and nonabiding? [They cannot.]

In brief, I have taken up two sutras, [the Sutra on Nonactivity and the Diamond Sutra,] to illustrate one side of applying [the insight as outlined above]. If you realize this intent, you will have lucid and unobstructed understanding concerning the thousands of sutras and the tens of thousands of treatises. This is the first "chapter" in learning contemplation, the foundation for conceiving the meaning, the sublime wisdom for interpreting the different (teachings), the signpost for entering and realizing the path. Its structure is vast and great, and includes both phenomena and the principle (of reality). If one (aspect) is understood, then (understanding) the thousands (of other aspects) follows, and you have mastery over the teachings. Question: If the one gate of nonarising (or emptiness) proclaims all Buddha Dharmas, then why do you utilize the other gates or teachings? Answer: The characteristics of phenomena must be understood in two senses. Different people are not the same [in their needs and abilities], and each must use various gates or teachings to practice individually. It is like in the Vimalakīrti Sutra, where the thirty-two bodhisattvas each explain their own understanding of the teaching of nonduality. If you say that "arising and perishing" is the duality of the cycle of birth and death, and "neither arising nor perishing" is nonduality, this (interpretation) is the gate or teaching of emptiness; how can this be a way into the Middle Path? In this interpretation "arising" refers to the cycle of birth and death (samsara) and "perishing" refers to nirvana; these are taken as two. If you can concurrently avoid (onesided attachment to) these two extremes, you can attain the realization of the Middle Path. Here, in the [chapter in the Vimalakīrti Sutra on] "entry into the dharma gate of nonduality," the bodhisattvas give their own interpretation and are not concerned with other teachings. [As another example,] the Flower Garland Sutra says, "I only know this one gate." If each and every person explains their own understanding of the gate or teachings, there would be immeasurable (interpretations of this one) gate. Again, the conditions (for 99

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saving) other (beings) are not the same (for all), and there is not just one way to guide and save them. Even if one person is able to attain awakening through the teaching of nonarising and nonperishing [that is, of emptiness] others cannot (attain awakening even) through being given (this teaching), and it is of no benefit to them. Next, if a bodhisattva further teaches (the idea of) no defilement and no purity as the realization of nonduality, (perhaps) some people on hearing this teaching can attain awakening. Such horizontal gates and teachings are immeasurable. If eight thousand bodhisattvas each teach individually, how can you criticize this and say that only one gate or teaching is sufficient?

Again, practitioners rely on the gate of nonarising to cultivate the four samādhis. At this time they may listen with joy, or arouse thoughts of faith and goodness, or destroy the attachments of evil notions, or (arouse) a delirious yearning for awakening. If this happens, then this gate of nonarising is the gate to the path; if this does not happen, then (the teaching of nonarising) is not the (right) gate. If you follow and enter the gate of "nonperishing," and through this joy arises, goodness is aroused, attachments are destroyed, and you approach the path, then you should know that "nonarising" is the (correct) gate for realizing (the path); if these things do not happen, then this is not the (correct) gate (for you). In this way you should traverse various gates and teachings and examine and test each and every one, until you encounter the one that is the most appropriate. This is like spreading a net widely in order to catch the bird of one's thoughts. This is why the horizontal perspective is expounded as well as the vertical perspective in order to manifest penetrating the gates (of teachings).

4. The Nonduality of the Vertical and the Horizontal

The third part [of the exposition on the universal deconstruction of dharmas] is to clarify cessation-and-contemplation in terms of the horizontal and vertical (both included) in one single thought [or "singlemindedly"]. As explained above, if you horizontally and vertically, and deeply and broadly, destroy or deconstruct all harmful attachments, cultivate all contemplative practices as stated in all the sutras and treatises, and persist in all your (potential) capabilities and conditions, your turnings will be endless such that (this situation) is troublesome to describe and difficult to perceive. Now I should consolidate (these complicated matters) and divulge the correct intent [of 100

the Middle]. The gate of nonarising has thousands and tens of thousands of overlapping layers, and yet a single ignorant thought is a "phenomenon that arises through causes and conditions" that is simultaneously empty, conventional, and the Middle; this is the inconceivable threefold truth, threefold contemplation in a single thought, universal wisdom, the buddha eye, and so forth. It is such for the (single) gate of nonarising, and it is also the same for the other (immeasurable) horizontally viewed gates or teachings. Although these things are taught in their multifarious variety, they are all (included in) the threefold contemplation of a single thought. Thus, there is no horizontal or vertical but only the cultivation of cessation-and-cultivation in a single thought. Again, this (topic) involves two parts: first, the general clarification of "one thought"; second, the successive passing through of other (phenomena) in a single thought.

1. General Clarification of Singlemindedness, or in a Single Thought For a general discussion, I will present this in terms of a single momentary thought of ignorance in the mind. This thought or mind includes the three truths (of emptiness, conventionality, and the Middle), so if you have penetrating insight into one contemplation [such as the emptiness of ignorance], this contemplation includes all three contemplations (and insights). If you have not attained the previous explanations of the horizontal and vertical (aspects of nonarising), then how can you understand this sort of (understanding) of objects and wisdom? Earlier it was taught that one thought of ignorance combines with Dharmanature to bring forth all of the hundreds and thousands of dreamlike phenomena (of our experiential world); that one aggregate, sense entrance, or sense field includes all aggregates, sense entrances, and sense fields; that there are immeasurable individual, multiple, combined, and beyond-verbalization mistaken views; that there are all of the conceptual attitudes of the nine levels of each of the three worlds; and that there are various Dharma teachings such as the sixteen gates for destroying or deconstructing (negative dharmas). Previously you have already heard about the gradual and progressive (ways of practice) and the horizontal and vertical (aspects of the teachings and practices). Now you hear about a single thought as "a phenomenon that arises through causes and conditions," as far transcending all the previous (teaching of) gradual and progressive (realization of) "the 101

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arising of dharmas through causes and conditions," and you come to know "the arising of dharmas through causes and conditions" as inconceivable. [This is the first option of "causal arising."]

Earlier you were taught that all dharmas involve the three conventionalities and the four options (of the tetralemma); that even if you seek the real through these options, they are all unobtainable; the individual and multiple mistaken views are all empty; the nine levels of conceptual attitudes are all empty; and the sixteen gates are all empty. Since you have previously heard this already, now when you hear of "one thought," you can realize that it is empty, and, transcending the previous (teaching of) gradual and progressive (realization of) emptiness, you can know inconceivable, ultimate, and sublime emptiness. [This is the second option of "emptiness."] Earlier you went through the clarification of (the various aspects of) conventionality such as defeating the scattered (delusions through practice for the self) and entering (the realm of) perversions (to save others), and discriminating medicines, diseases, and the application of medicines. Since you have already heard these Dharma teachings previously, now when you hear of the conventionality of a single thought you can transcend the previous (teaching of) gradual and progressive conventionality, and know conventionality as the double illumination of the two truths. [This is the third option of "conventionality."]

Now when you hear (the phrase) "neither emptiness nor conventionality," you can transcend the previous (teaching that) "all that is empty is not empty" and "all conventionalities are not conventional," and the previous distinctions that "all is neither being nor non-being," that the individual mistaken views neither exist nor do not exist; that the multiple mistaken views neither exist nor do not exist; that the combined mistaken views neither exist nor do not exist; that the Tripiṭaka Teachings neither exist nor do not exist; that the Shared Teachings neither exist nor do not exist; and that the Distinct Teachings neither exist nor do not exist. Since you have already heard this earlier, now when you hear of "neither being nor non-being," [in the context of the Perfect Teaching, the Middle, and of "one thought,"] you can transcend these earlier (teachings) of neither being nor non-being and know the inconceivable (meaning of) "neither being nor non-being" of the Middle Path. [This is the fourth option of the "Middle."] 102

In this way, it is very difficult to come across people who understand (the meaning of) the threefold truth in a single thought. Why is this so? Suppose you discuss ignorance in terms of thoughts or the mind. If you discuss "the arising of dharmas through causes and conditions" in terms of thoughts, you have the previous (position) that all phenomena exist (as causally arisen). If (you discuss that these phenomena are) empty in terms of thoughts, you have the previous (position) that all is emptiness. If you discuss conventionality in terms of thoughts, you have the previous (position) of emerging in conventionality and so forth. Again, if you discuss the Dharma realm (of human experience) in terms of thoughts, you have the Middle Path of neither (merely) emptiness nor conventionality. The threefold truth is mutually inclusive and is present in a single thought. You can discriminate the appearances (as manifold and various) as a gradual and progressive teaching, or you can discuss the principle of the path as present in a single thought, that is, as simultaneously empty, conventional, and the Middle. It is like the three aspects (of arising, abiding, and perishing) in a single moment: these three aspects are not the same—the arising, abiding, and perishing are different. Threefold contemplation in a single thought is also like this. "Conventional existence" is analogous to "arising"; "emptiness" and "nothingness" are analogous to "perishing"; "neither existent nor nonexistent (nothingness)" is analogous to "abiding." (The individual aspects of) the threefold truth (of emptiness, conventionality, and the Middle) are not the same and are present in one thought, as arising, abiding, and perishing are different and yet are present in one moment. Threefold contemplation, the three wisdoms, threefold cessation, and the three kinds of eyesight can all be known (in the same way) from this example.

If you contemplate in this way, then [as the Lotus Sutra says], "sentient beings will disclose the Buddha's knowledge and insight." "Sentient beings" refers to those with thoughts (of the three poisons) of greed, anger, and ignorance and who all conceptualize that they have a "self." This (mistaken notion of a) "self" is (the defining feature of) a sentient being. This (notion of a) "self" arises through the mind, and these thoughts arouse the three poisons (of greed, anger, and ignorance); thus those (who give rise to such thoughts) are called "sentient beings." When these thoughts arise, they are simultaneously empty, conventional, and the Middle; and as such 103

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thoughts arise in the mind, they also include (the powers and potential insight of) cessation-and-contemplation. "Contemplation" is called the Buddha's knowledge, and "cessation" is called the Buddha's insight. Cessation and contemplation will then be manifest from thought to thought; this is (what is meant by) "sentient beings disclosing the Buddha's knowledge and insight." The fulfillment of this contemplation is called the first grade (of the five preliminary grades of the disciples of the Perfect Teaching) of "joy." Reading and chanting (the sutras) assists this contemplation, to turn you toward clear insight, and you fulfill the second grade. As you practice and teach (the Dharma), your thoughts are nurtured and turned toward clarity, and you fulfill the third grade. As you add (preliminary) practice of the six perfections, your good qualities deepen, and you fulfill the fourth grade. As you fully practice the six perfections, (your understanding of) phenomena and the principle (of reality) does not perish, and you fulfill the fifth grade. From the fifth grade you turn and realize the purification of the six senses, which is called the level of "resemblance (to awakening)." Therefore, the Lotus Sutra says, "Although you have not yet attained (the state of) nondefilement, your mental faculty is pure and as if (you have attained nondefilement)." From the level of "resemblance" you progress to realize (the stage of) the copper wheel [or the level of "partial realization"], where you destroy ignorance and attain the forbearance from (realizing) the nonarising (of phenomena), and (fulfill) all of the forty-two stages. Therefore, the Lotus Sutra says, "You thus attain in this way the resultant reward of undefiled purity." Again, [it is said in the Sutra of the Benevolent Kings,] "Those of the three levels of erudition and ten noble stages abide in their resultant reward, but only the Buddha alone dwells in the Pure Land." From this example (we can see that) the reward of a buddha, compared to that of those of (the thirty stages of) erudition and the (ten) noble (stages), is sublime awakening.

The Great Nirvana Sutra speaks of "attaining the supreme reward." (For a buddha) there is a manifestation of the reward (in this world) and therefore this is called the "supreme reward"; there is none after this life, so it is said that the Buddha experiences no (negative) retribution. The Great Nirvana Sutra also speaks of the "fruit of the seed" and the "seed of the fruit." Since there is a manifestation of reward, this is called the "fruit of the seed," and 104

since there is no later retribution [for a buddha in another rebirth], it is not called a "seed of the fruit."

Again, the Golden Light Sutra speaks of the "manifestation body" as the mutual correspondence of objects and wisdom. These are called "Dharma body" with respect to objects, "body of recompense" with respect to wisdom, and "manifestation body" with respect to the arising of function (and activity in this world). By attaining the Dharma body you become permanent, constant, and unchanging; the Dharma body is pure, so (your insight is) as extensive as the Dharma realm, as ultimate as emptiness, and it exhausts the limits of the future. The Treatise on the Treasured Nature of the Single Vehicle says that "permanent" means "nonarising," "constant" means "no old age," "purity" means "no disease," and "unchanging" means "no death." The Dharma body has the virtuous quality of purity. To be vast and great like the Dharma realm is the virtuous quality of the self. To be ultimate like the empty sky is the virtuous quality of bliss. To exhaust the limits of the future is the virtuous quality of permanence. Thus, you should know that the Dharma body (realized) at the first abode is endowed in this way with permanence, bliss, selfhood, and purity, and the lack of birth, old age, (sickness,) and death.

2. Passing Successively through Other Phenomena in a Single Thought The threefold contemplation of a single thought while passing successively through other (phenomena is as follows). If in general (you contemplate) ignorant thoughts but are not yet very good at it, you should (contemplate) other thoughts successively. Whether thoughts of (covetous) desires, thoughts of anger, thoughts of pride—when these thoughts arise (you should contemplate them) as simultaneously empty, conventional, and the Middle. In turn, (the rest) is as explained in the general discussion (above). The earlier explanations were teachings that focused only on contemplating the aggregate of consciousness. (Teachings concerning) the other four aggregates are likewise, and it is also likewise for the twelve sense entrances and the eighteen sense realms [but I will not go into all the details here]. This is called the universal deconstruction of dharmas through contemplating the objects of the (five) aggregates, the (twelve) sense entrances, and the (eighteen) sense realms.

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Question: When presenting the realization of conventionality you explained the causes and conditions, but why was this missing in (your presentation of) realizing emptiness? (In response to your presentation of) realizing emptiness there were questions and answers concerning the four gates, but why was this missing in (your presentation of) realizing conventionality? Answer: (The teaching of) causes and conditions is included in the realization of emptiness, but I abbreviated and did not explain it. Why? (Because emptiness is taught) for the sake of liberation (of oneself), for the sake of liberating others, for the sake of (attaining) the life-force of wisdom, for the sake of (attaining) nondefilement, and for the sake of attaining the levels of the Dharma teachings. The bonds and attachments of the cycle of birth and death plague our spirits, and cannot be unraveled (and understood) without (realizing) emptiness. How is it possible to unravel the bonds of others when you are in bondage yourself? You must realize emptiness yourself in order to liberate others. The erudite and noble have wisdom as their life-force, and this life-force of wisdom cannot be established without (the realization of) emptiness. Of all the supranormal powers, the supranormal power of no outflows (of passionate defilements) is the most superior, and you must certainly realize emptiness in order to (attain) this most superior supranormal power. Again, you cannot realize the levels of the Dharma teachings without wisdom, and you are able to realize the levels of the Dharma teachings quickly with the wisdom of emptiness. There are very many causes and conditions for realizing emptiness, but following the later example (of the causes and conditions for realizing conventionality), five are taught [that is, compassion, vows, wisdom, skillful means, and diligence]. [Next, regarding the question concerning the handling of conventionality:] The contemplation of emptiness is common to both the Hinayana and Mahayana, to (both) the one-sided or incomplete (Tripiṭaka, Shared, and Distinct Teachings) and the (nondual and complete) Perfect (Teaching); if we wish to distinguish between these (understandings of emptiness) without disorder, they must be inquired into in terms of the four gates. However, the Hinayana is not included within (the purview of) conventionality, so (the categories of the four gates) are not used. There are two types of contemplating emptiness: analytical emptiness is used exclusively in the Hinayana, and (achieving direct insight into) emptiness as the essence (of reality) is common 106

to both the Hinayana and the Mahayana. The inquiry here concerned a distinction between (these two uses of) essential emptiness; although the same term "essence" is used (in both Hinayana and Mahayana), it was necessary to inquire into it to make a distinction in its application. The teachings [lit., "that which allows the penetrating"] of the Distinct and Perfect Teachings each involve the four gates, but the objective [lit., "the place to which one penetrates"] is the same, so the inquiry was closed (for this section). There are different understandings and disagreements concerning the "wisdom obstacle." Here I will present the interpretation of Dharmauttara. Passionate afflictions are deluded thoughts; therefore, passionate afflictions are an obstacle (to attaining the path). Wisdom is clear understanding, so why is it said that wisdom is an obstacle?

[Answer:] There are two types of wisdom: the wisdom of illumination, and the wisdom of (human, conceptual) consciousness. The wisdom of consciousness involves discrimination; it differs from an essential (understanding of emptiness) and corresponds to conceptual understanding. Since it corresponds to conceptual understanding, it is called "wisdom" (in a worldly sense). Since it differs from essential (understanding) and involves discrimination, it hinders the wisdom of illumination. Therefore, "wisdom" is called an obstacle.

Also, (the sutras say that) the Buddha attains liberation from two obstacles. The Great Nirvana Sutra says, "By severing passions you attain the mind of liberation. By severing ignorance you attain the wisdom of liberation." The Sutra on the Bodhisattva Stages says: Passion is the head of afflictions; therefore the mind of liberation is the antidote for the obstacle of passionate afflictions. To be far removed from all ignorance and defilement, and to know all there is to know without obstruction, is called pure wisdom. Pure wisdom is the wisdom of liberation.

If we say that the hindrance to the knowledge of wisdom is the wisdom obstacle, then ignorance is the obstacle to wisdom. Thus, truly, ignorance is the essence of the wisdom obstacle. The Introduction to Mahayana says that "transworldly ignorance is the wisdom obstacle.… The erudite and noble 107

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are already far removed from (the activity of) worldly ignorance." That is to say, they first sever the obstacle of passionate afflictions. The two obstacles (of passionate afflictions and ignorance) are both afflictions; why, then, do we say that ignorance is (the content of) the wisdom obstacle? Because (in the case of the wisdom obstacle) ignorance is the delusion with reference to wisdom. Wisdom is the essence (of the wisdom obstacle) and it is in reference to this wisdom that you speak of an obstacle. For example, when you speak of "unconditioned samsara," it is in reference to the unconditioned [that is, nirvana] that you use the term "samsara," and being "unconditioned" is the defining term. (On the other hand,) "passion" refers (in general) to the four categories of passionate afflictions that are able to obstruct wisdom. Although these (passions) are delusions (that involve) different mental activities, and are not the same regarding (the content of their) understanding and delusion, in essence they are passionate afflictions. Therefore, because of their essence they are called the "obstacle of passionate afflictions." Again, passions lead all phenomenal existence to continue, inflame the mind, and make the mind troubled. Although ignorance is covered and hidden, the impetus for its arising is watered and strengthened by the passions. Therefore, passions are called "the obstacle of passionate afflictions." (On the other hand,) ignorance is something incomplete; it is truly the opposite of liberation. The nature of passion, though it is different (from ignorance), has ignorance as its basis. The nature of ignorance is delusion; it is clear how this is a wisdom obstacle [that is, an obstacle to wisdom]. Therefore, because it is an obstacle, it is called a "wisdom obstacle." Ignorance is of two types: first, delusions concerning the principle (of reality); and second, delusions concerning phenomena. Which of these can be called the "wisdom obstacle"? The Sutra on the Bodhisattva Stages says that for those of the two vehicles who are undefiled (by passions), the wisdom of the nonsubstantiality of the self is the wisdom purified of the obstacles of passionate afflictions; for buddhas and bodhisattvas, the wisdom of the nonsubstantiality of phenomena or dharmas is the wisdom purified of the wisdom obstacle. If this is so, then both are a "delusion concerning principle," and this is the wisdom obstacle. On the other hand, if hindrance to the knowledge of wisdom is the wisdom obstacle, then, since the knowledge 108

(of a buddha) is unobstructed concerning all phenomena, only the "delusion concerning phenomena" is the wisdom obstacle. What, then, can be taken as a rule? Wisdom illuminates both phenomena and the principle (of reality). Though in this sense there are two wisdoms, there is no (ultimate) distinction in the essence (of phenomena and principle). Thus, the wisdom obstacle and ignorance do not have two (different) natures; though they are said to be two, they are not two.

Again, if we say that the mind or thoughts of wisdom is the obstacle, then (this refers to) discriminatory wisdom which in the final analysis conceptualizes (the objects of experience). This (conceptualization) hinders (insight into) the way things truly are, so that you cannot attain the wisdom of illumination. This (discriminatory wisdom) also is a kind of wisdom that is nevertheless an obstacle [to higher wisdom]. By extinguishing conceptual thoughts you extinguish thoughts; thus you have the meaning of "wisdom of severance." If you abandon this discriminative (wisdom), then you are facing toward (the goal of) purifying the wisdom obstacle. Again, these matters are not so orderly; thus [it can be said that the "inferior"] wisdom is not severed. Therefore, a sutra says that "virtues (and their rewards) are not lost," and the Treatise in a Hundred Verses quotes the teachings of the Buddha that "those who have no fear regarding virtue should practice them as auxiliaries to the path." People tend to produce exclusionary theories, such as the two (extreme) paths of "severance" [or "annihilationism"], or "no severance" [or "eternalism"]. Upon examination (with the threefold truth as outlined above), these (two positions of the two obstacles) are not contradictory, and you should not arouse attachment to one side (or the other) and dispute (concerning them).

Question: The Sutra of the Bodhisattva's Necklace says that the third contemplation (of the supreme truth of the Middle Path) is made manifest at the first bhūmi stage. Why is it sometimes taught that this is arriving at the eighth bhūmi stage, or sometimes taught as arriving at (the stage of) the first abode?

Answer: These are taught according to context. Sometimes the higher is used to indicate the lower, as when they speak of the eighth bhūmi stage; sometimes the lower is used to indicate the higher, as when they speak of 109

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the first abode. The Sutra of the Bodhisattva's Necklace clarifies the Distinct Teachings, and therefore it speaks of the first bhūmi stage. Question: The two contemplations of conventionality and the Middle clarify the levels of cultivation according to three (different) roots or faculties [that is, inferior, middling, and superior]. Why do we not see such a classification of levels of cultivation for the first contemplation (of emptiness)? Answer: The later contemplations all involve entering the levels (of attainment) and then cultivating (the realization of) conventionality and the Middle; therefore, I have classified three shallow and deep faculties regarding (their possible) levels (of attainment). The first contemplation (of emptiness) begins at the stage of an ordinary person [where everyone is ordinary and ignorant] so there are no levels to classify as shallow or deep. On the other hand, the Sutra of the Bodhisattva's Necklace includes a text that says, "The fourth stage is called that of the stream-enterer." This corresponds to those of inferior faculties. Also, when it identifies the stream-enterer at the third stage, this corresponds to those of middling faculties. Or, when it identifies the stream-enterer at the first stage, this speaks of those of superior faculties. End of Fascicle 6.

5. Knowing What Penetrates and What Obstructs the Path

Fifth is "knowing what penetrates and what obstructs" (the path). This is also called "knowing what is attained and what is deficient," and also called "knowing what is (in accord with) the verbal (teachings) and what is not (in accord with) the verbal (teachings)." You should penetratingly realize (the meaning of) nonarising as explained above (in the previous section four) on "universally deconstructing dharmas." If you have not realized this, then you should inquire after what is attained and what is deficient; (you should perceive that) you must be entangled in (the extremes of) affirmation and negation, and are singularly unable to attain understanding. Why is this so? If, in the same way as the non-Buddhists you are passionately attached to the wisdom (gained) from the contemplation of emptiness, you should use the tetralemma to universally deconstruct (and destroy this passionate attachment), (emptying) the destroyer with the destroyed, and penetrate through all obstructions. If you are not attached to the wisdom (gained) from the contemplation of emptiness, so that the destroyer is not like what is destroyed, you have destroyed the obstacles and have penetrating wisdom. This is like 110

removing a membrane in cultivating a pearl, or destroying bandits to guard the general. If you succeed, you are like the great guide [in the parable of the conjured city in the Lotus Sutra] who knows well how to (penetrate and overcome obstacles and) get through the pass, and can lead many people (to the goal) beyond (the great distance of) five hundred yojanas. From of old it has been said that "the mistaken views and conceptual attitudes are exhausted at the sixth bhūmi stage; this is (equivalent to reaching) three hundred (yojanas). Realizing the seventh and eighth bhūmi stages is (equivalent to reaching) four hundred (yojanas), and realizing the ninth and tenth bhūmi stages is (equivalent to reaching) five hundred (yojanas)." This interpretation conflicts with that of the Great Treatise. This treatise says that (the attainments of) those of the two vehicles is equivalent to four hundred (yojanas), but that the path of the two vehicles does not reach the seventh and eighth bhūmi stages.

The scholars of the Compendium of the Great Vehicle (Shelun) say that the three realms are (equivalent to reaching) three hundred (yojanas), and that adding the two (types of) samsara of "means" and "causes and conditions" reaches to five hundred (yojanas), but this theory does not sufficiently exhaust the numerous possibilities. There is the samsara after existence, and the samsara after nonexistence; to which of the hundred (yojanas) do these apply?

Scholars of the Treatise on the Ten Stages (Dilun) say that the (five categories of) ten levels each of faith, abodes, practice, merit transference, and bhūmi stages correspond to the five hundred (yojanas); this conflicts with the Lotus Sutra. The Lotus Sutra says that the conjured city is produced upon passing three hundred yojanas, while this (interpretation of the Dilun scholars) would mean that the conjured city is produced at two hundred (yojanas). Again, there are people who understand the triple world (of desire, form, and formlessness) as the three hundred (yojanas), and adding (the realms of) the two vehicles reaches to five hundred (yojanas). This interpretation has three faults. The first is that it establishes the conjured city as beyond and outside the triple world. How can those of the two vehicles transcend the triple world without entering the (conventional reality of the conjured) city, and advance further to four hundred and five hundred (yojanas)? There is no "conjured city" outside (the levels of) the four hundred and five hundred 111

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(yojanas), so where or what are those of the two vehicles supposed to enter and realize? Second, it is by extinguishing the conjured city [that is, by realizing its conventionality and its provisional role as a pointer to, or temporary substitute for, a higher attainment] that you attain progress (to the levels beyond), so how can those of the two vehicles abruptly advance to the four hundred and five hundred (yojanas level) when the conjured city is not yet extinguished? Third, those of the two vehicles share a common realization of the conjured city; how can the śrāvakas be assigned to (the level of) four hundred (yojanas) and the pratyekabuddhas to (the level of) five hundred (yojanas)?

Some people identify the passionate afflictions of the five levels (of delusions) with five hundred (yojanas). If so, (it means that) those of the two vehicles have already severed the (first) four levels (of delusions), [but this cannot be, because] this means that the conjured city is established beyond (the level of) four hundred yojanas.

Some people identify the severance of the conceptual attitudes of the triple world with three hundred (yojanas), (severance of) the minute dustlike delusions with four hundred, and (severance of fundamental) ignorance with five hundred. This also cannot be. The term yojana is basically used symbolically for the passionate afflictions. Why, then, are the more numerous mistaken views not counted, and the numerically fewer "conceptual attitudes" identified with (the level of) three hundred (yojanas)? The meaning of these terms [such as "five hundred yojanas"] are based on (the parable of the conjured city in) the Lotus Sutra. The Lotus Sutra presents "five hundred (yojanas)" as the basic analogy, to illustrate the "perilous path" of samsara and the insightful knowledge of the guide. We should present three categories to clarify the meaning of "five hundred" as found in the sutra: first, regarding the "place" of samsara; second, regarding passionate afflictions; and third, regarding wisdom. The interpretations of the various teachers (as outlined above) are like trying to put a square (peg) in a round (hole), and like movement (contrasted with) stillness—they do not fit with the text. (These interpretations are) like taking a key for a single keyhole and trying to open three locks. The first interpretation establishes the conjured city at four hundred (yojanas) in terms of the levels of the Shared Teachings. The Shelun scholars interpret it in terms of samsara and 112

divide that beyond and outside (three hundred yojanas) into two types. The Dilun scholars interpret it in terms of the levels of the Distinct Teachings, and establish the conjured city within the (triple) world. The next interpretation takes a shortcut and, without waiting for the disclosing of the tentative meaning, directly manifests the real. (The interpretations of various) teachers are faulty in this way.

How about the interpretation of the Great Treatise? This treatise contains two references (on this matter). The first identifies those of the two vehicles with four hundred (yojanas) who stop without proceeding to five hundred. The later reference identifies those of the two vehicles with one hundred (yojanas). What does this mean? The treatise is clarifying the intent of the Shared Teachings. Those on the path (of the Shared Teachings) take (the realization of) the real truth (of emptiness) as the ultimate (attainment), so they do not deconstruct the conjured city even though they go beyond the triple world, and merely seek to enter and realize nirvana. Therefore, they identify nirvana with (the level of) four hundred (yojanas). The later section that identifies (the level of) the two vehicles with one hundred (yojanas) refers to clarifying (the idea of) emerging in conventionality, that is, bodhisattvas going beyond emptiness to emerge in conventionality without (remaining in the aforementioned) nirvana; this corresponds to one hundred. Entering the triple world (of desire, form, and formlessness) corresponds to three hundred. If we resolve the texts in this way, there is no problem with (the interpretations of) the sutras and treatises.

Now, clarifying (the meaning of) five hundred yojanas is as follows. First, regarding the place of samsara, the resultant retribution (of rebirth) in the triple world corresponds to three hundred. (Rebirth in) the "land where skillful means remain" and the "land of true recompense without obstruction" corresponds to the place of five hundred yojanas. Next, regarding passionate afflictions (that are severed at different levels), deluded views concerning the truth correspond to one hundred (yojanas); the five (afflictions that bind you to the) lower parts [of the threefold world, that is, the realm of desires] correspond to two hundred; the five (afflictions that bind you to the) upper parts [of the threefold world, that is, the realms of form and formlessness] correspond to three hundred; the minute dustlike delusions correspond to four hundred; and ignorance corresponds to five hundred (yojanas). Next, 113

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regarding contemplative wisdom, (realizing) the wisdom from the contemplation of emptiness is to know three hundred, (realizing) the wisdom from the contemplation of conventionality is to know four hundred, and (realizing) the wisdom from the contemplation of the Middle is to know five hundred (yojanas). This (interpretation) matches the text and avoids the faults (of the interpretations) of the above-mentioned teachers. Again, the classification of levels (of attainment) by the various (above-mentioned) teachers makes (the goal) seem too distant, so that beginning practitioners who have not yet severed mistaken views will wonder how they can ever advance to the full five hundred yojanas.

What I have discussed above is the "horizontal" (perspective on) penetrating and obstructing (the path), but there is also a "vertical" (perspective on) penetrating and obstructing (the path). The horizontal (perspective) includes three Dharma teachings: (1) "obstacles" consist of suffering and the causes of suffering, and "penetration" consists of the path and extinction; (2) "obstacles" consist of the twelvefold causes and conditions of ignorance, and "penetration" consists of the extinction of ignorance; (3) "obstacles" consist of the six obscurations that cover the mind, and "penetration" consists of the six perfections. The vertical (perspective) of penetrating and obstruction [also includes three Dharma teachings]: (1) "obstacles" consist of the mistaken views and conceptual attitudes of ordinary constituent samsara, and "penetration" consists of realizing the contemplation of entering emptiness from conventionality; (2) "obstacles" consist of the samsara of not knowing (skillful) means, and "penetration" consists of realizing the contemplation of entering conventionality from emptiness; (3) "obstacles" consist of the samsara of the causes and conditions of ignorance, and "penetration" consists of realizing the correct contemplation of the Middle Path. Now we should examine "penetrating and obstructing" with an interweaving of the horizontal and vertical (perspectives). As you "enter emptiness from conventionality," you destroy all mistaken views and conceptual attitudes—the individual, multiple, combined, and beyond-verbalization mistaken views and the nine times nine or eighty-one conceptual attitudes. Such delusions are fundamentally defiled; they cause passionate afflictions to increase and grow and hinder and obstruct the practitioner. Why should you abruptly become attached (to these delusions) and affirm this or deny 114

that, arousing various karmic bonds, fall into a defiled cycle of birth and death, and perceive only suffering and the causes of suffering and not perceive the path and extinction? (If you do this,) then you are not aware of the Four Noble Truths regarding mistaken views and conceptual attitudes; if you do not know these things, (you are caught up in the twelvefold cycle of causes and conditions) that is known as "from ignorance to old age and death." By constructing these causes and conditions, you cannot extinguish ignorance. If you do not extinguish (ignorance), you will be firmly attached (to your delusions) and will not be able to abandon them. You will stay on this shore (of samsara) and not reach the other shore (of awakening). The Great Nirvana Sutra says, "A child who is starving will pick up fruit found in a pile of feces. A wise person will scold (the child), and (the child) will blush and be ashamed." Thus, losing the pure Dharma teachings is called an obstruction. If (on the other hand) you arouse a (correct) thought concerning these mistaken views even for an ephemeral moment, and know that they are without a substantial nature, without permanent existence, and without a substantial subject, the perverted views are destroyed and there will be no residual karma. If there is no karma, there will be no effect; this is called (advancing on) the path. Since it is the path, there is extinction. If you are aware of the Four Noble Truths, there will be no ignorance, and thus no old age and death. If these causes and conditions are destroyed, all existences are abandoned and you will reach the other shore (of awakening). You should utilize this intent (of emptiness) to successively (contemplate) your thoughts one by one, to successively (contemplate) the subjects (of the contemplations) one by one, and to successively (contemplate) the objects (of the passionate afflictions) one by one. If these three arise as obstacles, you should deconstruct them and thus penetrate beyond them. If these three arise as penetrating understanding, you should nurture them to fulfill (awakening). [The Tripiṭaka Teachings.] Again, if you realize the essential emptiness of mistaken views, then (you should realize that) the subject (who contemplates the views) is also essentially empty. This is like the mind of an arhat, who is said to be of undefiled five aggregates. But if our contemplation has not yet truly (realized emptiness), how can it be said to have no (defilements from) aggregates? If we make mistaken conjectures concerning the real (essence) of aggregates, 87a

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this will result in the karmic bonds of samsara. If we are unaware of the Four Noble Truths regarding aggregates, this is ignorance. If we are passionately attached to the wisdom of the contemplation of emptiness, we will not be able to abandon it. Use this meaning of emptiness to successively (contemplate) your thoughts one by one, to successively (contemplate) the subjects (of the contemplations) one by one, and to successively (contemplate) the objects (of the passionate afflictions) one by one. If these three arise as obstacles, you should deconstruct them and thus penetrate beyond them. If these three arise as penetrating understanding, you should nurture them to fulfill (awakening). Thus, you can skillfully go beyond the obstacles of mistaken views and conceptual attitudes, and well penetrate to three hundred yojanas. [The Shared Teachings]

Next, utilizing the horizontal perspective to know the vertical perspective is to carefully examine things with the contemplation of realizing conventionality from emptiness, in order to penetrate obstacles. This is easy to understand [and has been outlined above]. Concerning each of the Dharma teachings of disease, medicine, and applying the medicine, and regarding each and every one of the Dharma teachings, each and every one of the subjects (of contemplations), each and every one of the objects (of afflictions), you should clearly know (and apply) the (Four Noble) Truths, (twelvefold causes and) conditions, and (six) perfections. If these three arise as obstacles, you should deconstruct them and penetrate beyond them. If these three arise as penetrating understanding, you should nurture them to fulfill (awakening). Thus, you will go beyond the obstacles of non-cognizance, and will penetrate to four hundred yojanas. [The Distinct Teachings]

Next, utilizing the horizontal perspective to know the vertical perspective is to carefully examine things with the correct contemplation of the Middle Path. Concerning ignorance and the Dharma-nature, (the practice of) true cultivation and deliberate (conditioned) cultivation and so forth, and regarding each and every dharma, each and every one of the subjects (of contemplations), and each and every one of the objects (of afflictions), you should clearly know (and apply) the (Four Noble) Truths, (twelvefold causes and) conditions, and (six) perfections. If these three arise as obstacles, you should deconstruct them and penetrate beyond them. If these three arise as penetrating understanding, you should nurture them to fulfill (awakening). 116

Thus, you will go beyond the obstacles of ignorance and will penetrate to five hundred yojanas. [The Perfect Teaching]

If "penetration and obstacles" are discussed in this way, then progressively you can discuss the vertical perspective of the sixth bhūmi stage (of the Shared Teachings) and the first bhūmi stage (of the Distinct Teachings), and after advancing for numerous eons can achieve penetration of the obstacles. The Great Nirvana Sutra says, "The stream-enterers arrive after eighty thousand eons, pratyekabuddhas arrive after ten thousand eons"; that is, they arrive at the stage of a bodhisattva's first aspiration. This [passage in the Great Nirvana Sutra] discusses (the complicated gradual) stages of a noble sage, but what benefit is this to the practitioner who has (already) experienced the first aspiration (of a bodhisattva)?