T2348 The Essentials of the Vinaya Tradition and The Collected Teachings of the Tendai Lotus School

Chapter VI

The Meaning of the Two Truths

274a The real and mundane [truths] are difficult to know clearly. The Great Awakened One during his [stage of] causal practice disputed [with Manjusri] over [the Two Truths as] emptiness or existence, for it is easy to be confused. The Hinayana Arhats are still in the dark. Therefore during the Liang period (502-56) the interpretations of the Ch'eng shih lun were various, and during the Ch'en dynasty (557-89) there was no agreement about criticizing or supporting the Mulamadhyamakakarika. Blind men stroke an elephant [and each reaches different conclusions], and blind children doubt [the existence of] a crane. Then there appeared the masters of Nan-yo and T'ien-t'ai, sages who were together on [Vulture] Peak [and heard the preaching of the Lotus Sutra directly], [Chih-i] brought forth the Perfect Teaching and taught skillfully without stagnation. Seven levels [of he Two Truths] were classified, these were incorporated into five levels. All the treatises from the West [India] were mastered, and none of he virtuous people in the east could match him. Now I shall clarify the Two Truths in four sections: [I shall] first briefly summarize its meaning; second, clarify the correct understanding of the Two Truths, third, classify them as crude and subtle; and fourth, expose the crude and manifest the subtle.

A. A Brief Summary of the Meaning of the Two Truths The term "Two Truths" is mentioned in many Sutras, but its principle is difficult to understand. The world is in an uproar and has debated this issue for a long time. A Sutra [the Miao-sheng-ting 83

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ching] says, "In the past the Buddha and Manjusri had a dispute over the Two Truths, and they both fell into hell. It was not until the time of the Buddha Kasyapa that their doubts were resolved satisfactorily." If these two sages in their causal stages [previous to attaining Buddhahood] were unable to understand completely, how is it possible for people with strong emotional passions? Question: Sakyamuni, when he met Kasyapa, was a Bodhisattva with two rebirths left [before attaining Buddhahood], Why is it that he first understood the Two Truths [at this stage]? He should not have previously retrogressed to an evil destiny. Answer: The word "previous" is to be interpreted broadly. Why is it necessary to limit his first emergence from evil destinies to his life [as a Bodhisattva] with two rebirths left? Also, a Bodhisattva with two rebirths left is surely dwelling in the stage just before Buddhahood. There are many levels to this stage. The Distinct and Perfect [Teachings] do not have this doctrine. In the Shared Teaching one is already free from the evil destinies and will never relapse after the stage of [severing mistaken] views. [Therefore] this must refer to the Tripitaka Bodhisattva, who, when he has arrived at his life [as a Bodhisattva] with two rebirths left, has still not severed all delusions, and understands the Two Truths for the first time. Thus this meaning cannot be faulted. To have previously retrogressed to evil destinies can also be interpreted in this way. Q: If the Tripitaka Bodhisattva does retrogress, but the Bodhisattvas of the other Three Teachings do not, then why does it say in the Suvarnaprabhasa Sutra that those in the Ten Stages are afraid of tigers, wolves, and lions?

A: If one is killed by an evil friend, one can fall into hell. If one is killed by an evil elephant, one does not fall into hell. Thus for [a Bodhisattva of] the Perfect Teaching to have a physical body means that he can ascend or transcend the Ten Stages within this life. This means that though one has already destroyed all passions and has no karma for falling into hell, one still has a physical body that cannot avoid evil beasts. The physical body of Bodhisattvas of the other Teachings cannot ascend the Ten Stages within one life. 84

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They merely perform practice and gain understanding, so they have passions and [can fall into hell if attacked by] tigers and wolves and so forth.

However, those who have attachments are various. Seng-min of the Chuang-yen temple says that the Two Truths are transcended in Buddhahood and is thus criticized by [Chih-tsang,] the master of the Mulamadhyamakakarika. What reality is illumined and what delusions destroyed by this Buddha-wisdom? The Ch'eng shih lun masters of the Liang period were attached to the worldly truth in different ways. The interpretations of the MulamacLhyamakakarika during the Ch'en period were various. Some criticized the interpretation of the Two Truths by the twenty-three scholars in days of old and established their own interpretations of the Two Truths. The various interpretations new and old each quoted different scriptural proofs, and each held fast to only one text and did not believe the others. Now, I do not agree. The different explanations in the Sutras and treatises are all good tentative expedient means of the Tathagata. His explanations are various and different because he knows their capacities and desires. Briefly there are three differences: that in accordance with the feelings [of the listener]; that in accordance with the feelings [of the listener] and the wisdom [of the Buddha]; and that in accordance with the wisdom [of the Buddha].

The exposition in accordance with the feelings of the listener refers to [the teaching of the Buddha that takes into account] the fact that the feelings and natures [of sentient beings] are not the same. Therefore the exposition is different in accordance with their feelings. As the Mahavibhasa-sastra says, there are immeasurable varieties of the supreme worldly Dharma. It is the same for the real ultimate [truth]. How much more so for the others! It is like the feelings of blind men when various analogies [such as a shell, rice, snow, or a crane] are given for [the color of] milk. The blind men hear different explanations [but cannot understand] and argue over [the meaning of] the color white. Is it not milk [and therefore white]? Of all the masters, none has penetrated this meaning and thus each is attached to one text. They promote their 85

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own opinions and argue, denying each other's opinions, believing one and not believing another. What vigorous bickering! They do not know which is correct. If they have scriptural evidence, these are all interpretations of the Two Truths in accordance with human feelings. Those who lack any scriptural evidence are all wrong.

Exposition in accordance with both the feelings [of the listener] and the wisdom [of the Buddha]. The Two Truths spoken in accordance with the feelings [of the listener] are all of the mundane [truth]. If one is awakened concerning the truth of reality, this should be called the real [truth]. The real [truth] is only one. The [. Mahàparinirvâna] Sutra says, "That which is perceived in the minds of worldly people is called the worldly truth. That which is perceived in the minds of transworldly people is called the truth of supreme meaning."

That in accordance with [the Buddha's] wisdom refers to the sage's awakening concerning reality. This is not merely a perception of the real but also a complete understanding of the mundane. Therefore the [Viéesacinta-brahmapariprcchâ] Sutra says, "Ordinary people are active in the world but do not know the characteristics of the world. The Tathâgata is active in the world and understands clearly and completely the characteristics of the world."

If one understands these three meanings and refers to the Sutras and treatises, [one should realize that] although there are various explanations [concerning the Two Truths], each and every truth contains these three meanings.

B. The Correct Understanding of the Two Truths Q: What are the names of the Two Truths?

A: First, the mundane truth; and second, the real truth. Q: What is the meaning of the mundane and real truths? A: If one discusses the meaning succinctly, [one can say] merely that the crux of the nature of reality is the real truth, and the 86

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Twelvefold Conditioned Co-arising of ignorance is the mundane truth. If [the meaning is] discussed extensively, there are seven categories of the Two Truths. Each of these categories of Two Truths also has three categories, so all together there are twentyone [interpretations of] the Two Truths. If one utilizes the first category of the Two Truths, one can destroy all mistaken sayings and exhaust all attachments, as the fire at the end of an era bums up [everything] and does not leave even a mustard seed behind. How much more so [are the effective results of] expanding on the later interpretations of the Two Truths, which go beyond the limits of language and are not within the capacity of human feelings to fathom!

Q: Why do you identify the nature of reality and ignorance with the real and mundane truths?

A: The single nature of reality is contrasted with ignorance. Ignorance is delusion, which is the beginning of the real [truth], before the aspiration [for enlightenment]. The real [tmth] is not unrelated to the mundane [truth]; therefore it is called the mundane "truth." The nature of reality as a whole connotes ignorance. From beginningless time, when was it [the nature of reality] not real? Therefore it is called "the real truth." Q: If so, do you mean to establish the Two Truths with regard to one Dharma? You should establish the Two Truths in terms of two Dharmas.

A: There are Two Truths with regard to only one Dharma. The mundane [tmth] refers to the hundred realms and thousand suchnesses, and the real [tmth] refers to their mutual integration in one thought.

Q: The meaning of the nature of reality and ignorance as one type of the Two Truths is sufficient; why do you establish seven categories of Two Truths?

A: People's minds are crude and shallow. They do not realize this profound subtlety. One must "blaze the trail" and point out its profundity.

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Q: What are the seven categories?

A. (1) Real existence is the mundane, and "the extinction of this true existence" is the real. (2) "Illusory existence" is the mundane, and "identifying this illusory existence as empty" is the real. (3) "Illusory existence" is the mundane, and "identifying illusory existence as both empty and non-empty" is the real. (4) "Illusory existence" is the mundane, and "the identity of illusory existence with emptiness and non-emptiness, so that all dharmas are included in emptiness and non-emptiness" is the real. (5) "Illusory existence and the identity of illusory existence with emptiness" is all called the mundane, and "neither existence nor emptiness" is the real. (6) "Illusory existence and the identity of illusory existence with emptiness" is all called the mundane, and "neither existence nor emptiness, so that all dharmas are included in 'neither existence nor emptiness' " is the real. (7) "Illusory existence and the identity of illusory existence with emptiness" is the mundane, and that reality includes existence, includes emptiness, and includes neither existence nor emptiness" is the real. Q: How many different names do these seven categories of the Two Truths have?

A: Briefly, they have three kinds of dissimilarity. Q: What are these passages?

A: In the [Fa-hua] hsiian-i the terms are listed as above. The [Fa-hua hsiian-i] shih ch'ien [of Chan-jan] says, "In the Mahaparinirvana Sutra it says, ' The five aggregates converge and these are given names, this is called the worldly truth. The aggregates are understood as having no [substantial] aggregate or name. There is no second [aggregate] apart from the aggregates. This is called the truth of supreme meaning.' The commentary [on the Mahaparinirvana Sutra by Kuan-ting] says, ' These are the Two Truths of names and no names.' The Sutra says, 'For the existence of dharmas, names, and reality to have existence is the truth of supreme meaning. For the existences of dharmas and names not to have real existence is called the worldly truth.' The commentary says, ' These are the Two Truths of reality and non-reality.' The 88

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Sutra says, 'It is like [the fact that] the self, people, sentient beings, life spans, knowledge and insight, and so forth are made up of aggregates, realms, sense organs, and their objects, and thus are like the hair of a tortoise or the horns of a rabbit. This is called the worldly truth. [The Four Noble Truths of] suffering, the causes of suffering, the extinction of suffering, and the Path, are the real truth.' The commentary says, ' These are the Two Truths of being: definite and indefinite.' The Sutra says, ' There are five types of worldly dharmas: the realm of names, the realm of words, the realm of bonds, the realm of dharmas, and the realm of attachment. This is called the worldly truth. (The text of the Sutra gives details.) The mind that does not have warped views concerning these five dharmas is called the truth of supreme meaning.' The commentary says, ' These are the Two Truths of the Dharma and non-Dharma.' The Sutra says, ' The destruction that is death by burning is called the worldly truth. That which is not death by burning is called the truth of supreme meaning.' The commentary says, ' These are the Two Truths of burning and not burning.' The Sutra says, ' The existence of eight kinds of suffering is called the worldly truth. The non-existence of eight kinds of suffering is called the truth of supreme meaning.' The commentary says, ' These are the Two Truths of suffering and non-suffering.' The Sutra says, 'It is like one man being called many names, but he is bom from his parents. This is called the worldly truth. For things to arise from the confluence of Twelvefold Conditioned Co-arising is called the truth of supreme meaning.' The commentary says, ' The Two Truths of confluence.'"

Q: Why are there seven categories of the Two Truths? A: The Buddha obliquely exposed seven layers with regard to seven capabilities.

Q: What are these seven layers?

A: The [Fa-hua] hsuan[-i\ shih ch'ien says, "(1) Tripitaka, (2) Shared, (3) Shared advancing to Distinct, (4) Shared advancing to Perfect, (5) Distinct, (6) Distinct advancing to Perfect, and (7) Perfect."

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Q: These have already been explained as the Four Teachings. Why are they now formed into seven [categories]? A: In order to expand the Buddha's original intention and fulfill the potential of sentient beings based on past deeds. Q: What are the meanings of the "Shared advancing to Distinct," "Shared advancing to Perfect," and "Distinct advancing to Perfect"? A: If one perfects an insight into reality from within concentration, one advances from the reality of this realm of the [triple] world to that of the transworldly reality.

Q: Why is this so?

A: Both the Tripitaka Teaching and the Shared Teaching clarify the reality of this realm of the [triple] world, and both the Distinct Teaching and the Perfect Teaching clarify the transworldly reality. Both the Shared Teaching and the Distinct Teaching overlap both realities; therefore only "advancing from the Shared to the Distinct" is clarified.

Q: According to this meaning, there is only one "advancement." Why does the [Fa-hua] hsiian-i establish three "advancements"? A: The first six kinds of Two Truths are methods of teaching. [The teachings] previous to the Lotus Sutra do not go beyond the level of those with tentative capabilities. Therefore there are the two meanings of [those in] the Shared and Distinct advancing to the Perfect.

Q: Why is there no advancement out of he Tripitaka Teaching? A: The Tripitaka Teaching deals only with the realm of the [triple] world which is non-integrated. Hmayanists gain their enlightenment; therefore advancement [to higher levels] is not discussed. The remaining six are Mahayana. If one wishes to advance, one can escape [from the lower stage to the higher]. Therefore it is called "advancement."

Q: If there is no advancement [for those of the Tripitaka Teaching], do they have no encounter [with the final revelation of the ultimate truth in the Lotus Sutra]?

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A: The m eaning of advancement is different from the meaning of "encountering." Thus at the time before encounter [with the message of the Lotus Sutra], there is no discussion of advancement [to the Distinct or Perfect Teachings].

Q: The last five categories of the seven categories of the Two Truths include the threefold [truth]. Why are they called "Two Truths"?

A: Though the meaning includes the threefold [truth], it is still encompassed within the Two Truths.

Q: What does it mean for the meaning to "include the threefold [truth]"?

A: Illusory existence is the mundane [truth]; emptiness is the real [truth]; and innate emptiness is the Middle. Q: in which truth are the Middle and emptiness included? A: If they are included in the mundane truth, this is like the Distinct Teaching, which is called "the Two Truths of the true included in the mundane." If they are included in the real truth, it is like the Distinct and Perfect Teachings, which "enter" the Shared and are called "the Two Truths of the Middle included in the real." The Perfect Teaching is called "the real and mundane [truths] that are beyond conceptual understanding." If one rigorously realizes the intent [of this doctrine], one will not overlook any details in the names and interpretation of the meaning.

Q; What is the meaning of the Two Truths of real existence in the Tripitaka Teaching?

A: That the aggregates, senses, sense organs, and their objects and so forth are all real dharmas. The multifarious and infinite phenomena produced by these real dharmas are called the mundane truth. The extinction of this mundane reality and attaining an encounter with the real is called the real truth. Q: What is signified by "multifarious and infinite phenomena"? A: This refers to the marks of the world and its inhabitants. 91

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Q. What are the texts that are evidence for this interpretation of the Two Truths?

A. The Pancavimsati-sahasrika-prajna-paramita Sutra says "Emptiness is visible form and visible form is emptiness." Q: What is the meaning of this Sutra text?

A: It is through the extinction of the mundane that one says that visible form is empty. Since visible form is not really extinguished, emptiness is visible form.

Q: If so, why does it say in the [Fa-hua hsiian-i shih] ch'ien that "[for this interpretation of the Two Truths,] visible form has real existence and is said to be 'unextinguishable'. Though it cannot be extinguished, it is said that visible form is empty' because of its transiency."

A: The mundane is merely visible form. It is said that "emptiness is visible form" because of the analysis of the extinction of visible form [as lacking in substantial Being], The meaning of saying "though it cannot be extinguished . . . because of its transiency is as follows: it is said that "visible form is emptiness" because, even though it is said to be transient, visible form is not extinguishable.

Q: Does this [interpretation of] the Two Truths include the three meanings of "[teaching] according to feelings, according to feelings and wisdom, and according to wisdom"? A: These are included. The other Two Truths are like this. Q: What is the meaning of "[teaching] according to feelings and wisdom," and so forth?

A: According to feelings" refers to giving various explanations of the teachings [according to the capacity of the listener]. "According to wisdom" refers to explaining reality as it corresponds to people. According to feelings and wisdom" refers to the two meanings as relative. All should be taught and determined [in this way] so that there is no confusion.

Q. What is the meaning of the Two Truths of "illusory existence and the illusions as empty"?

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A : "Illusory existence" refers to the mundane [truth]. Illusory existence cannot be realized [since it is empty and lacks substantial Being]; therefore this is the real [truth],

Q : Does this [interpretation of] the Two Truths have the same meaning as the previous one?

A : It is in opposition to the previous one. The reason is that [for the first interpretation,] when there is real existence, there is no real [truth], and when existence is extinguished there is no mundane [truth]. Thus the meaning of the Two Truths [as one integrated reality] is not established. The Two Truths of illusory existence and the illusions as empty are mutually identical. Q : How do you know that the Two Truths are mutually identical? A: The Pancavim sati-sahasrika-prajna-param ita Sutra says, "Visible form is identical to emptiness, and emptiness is identical to visible form. " Thus the meaning of he Two Truths as the mutual identity of emptiness and visible form is established. Q : What is the meaning of the Two Truths of illusory existence as both empty and not empty?

A : The mundane [truth] is not different from the previous [interpretation]. There are three types of the real [truth] which are not the same. The one type of mundane [truth] goes with the three types of the real [truth] and thus there are three types of Two Truths.

Q : What are their characteristics?

A; The Pancavimsati-sahasrika-prajna-paramita Sutra explains "neither with outflows [of passion] nor without outflows." A person [of the Shared Teaching], though he may be without outflows and thus not mundane, is not completely lacking in outflows for he has a remainder of attachments. This is one of the categories of the Two Truths. Next, a person [of the Distinct Teaching] who hears "neither outflows nor no outflows" denies both extremes and distinctly manifests the reality of the Middle [which is the simultaneous denial of both extremes]. This reality of the Middle is the real [truth]. This is one of the categories of the Two Truths. Next, there 93

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275c is the person [of the Perfect Teaching] who hears "neither outflows nor no outflows" and thereupon knows that both negations correctly manifest the Middle Path, and that the activity of he Middle Path, reality itself, is great and vast, so that all reality is "neither with outflows nor without outflows." This is one of the categories of the Two Truths.

Q: Why do people hear the same thing yet understand differently and accept varying interpretations?

A: Both outflows and no outflows" is basically a Shared doctrine. Both are negated in order to fulfill their karma from the past. "Both emptiness and non-emptiness" is basically a Distinct doctrine. Reality [all dharmas] as it is" is basically a Perfect doctrine. Thus there are three kinds of people who accept differing interpretations of this one Dharma [of the real truth],

Q: Why do these three kinds of people accept differing interpretations? A. What they hear is not the same, because of their [varying] capabilities and aspirations.

Q: Why are there varieties of [this interpretation of] the Two Truths?

A; Since the faculties of the Bodhisattvas of the Shared Teaching are sharp or dull, their arousal of understanding is not the same.

Q: What do you mean [by saying] that they are not the same in sharpness or dullness?

A: The dull ones are the same as those of the two vehicles; they approach [the message of] the Lotus Sutra and encounter [the possibility of] advancement. The clever ones have already adhered to the Middle Path, so though they contemplate the mundane truth of illusory existence in the same way, they are each different in their grasp of the real [truth]. Therefore those of Distinct and Perfect capabilities arouse and fulfill three distinct [possibilities], in contrast to the dull who remain [attached to a one-sided view of] emptiness.

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Q: What is the meaning of the three distinct [possibilities]? A: Wisdom that one-sidedly realizes the real [truth] fulfills the Two Truths of the Shared [Teaching], Wisdom that realizes the real [truth] as non-emptiness fulfills the Two Truths of the Shared advancing to the Distinct [Teaching]. Wisdom that realizes the real [truth] as the non-emptiness of all reality fulfills the Two Truths of the Shared advancing to the Perfect [Teaching], Q: If the realization of wisdom by these three kinds of people is not the same, is their understanding of the mundane also different? A: The understanding of the mundane [truth] by the three kinds of people is not the same. If a one-sided view of the real is established, then there is also an understanding of mundane [reality] as illusory. If the real as non-emptiness is established, then the mundane is understood as the Buddha-dharmas that are as numerous as the sands of the Ganges. If the real [truth] as the true aspects of reality is realized, then there is also an understanding of the mundane [truth] as transworldly and beyond conceptual understanding.

Q: is there evidence for these three who enter wisdom differently? A: The Pancavimsati-sahasrika-prajna-paramita Sutra says, "There are Bodhisattvas who from their first aspiration for enlightenment are in conformance with the wisdom [that understands the emptiness] of all things. There are Bodhisattvas who, from their first aspiration for enlightenment, enjoy supranormal powers and purify a Buddha-land. There are Bodhisattvas who, from their first aspiration for enlightenment, immediately sit on the seat of enlightenment like a Buddha."

Q: What is the meaning of the Two Truths of the Distinct Teaching?

A: Illusory existence and non-existence are the mundane [truth], and neither existence nor non-existence is the real [truth]. Q: Why are existence and non-existence the mundane [truth], and neither existence nor non-existence the real [truth]? 95

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A: The duality of existence and non-existence is the mundane [truth]. The Middle Path of the non-duality of neither existence nor non-existence is the real [truth].

Q: Why is this interpretation of the Two Truths called that of the Distinct Teaching?

A: Those of the two vehicles hear of this [interpretation of] the real and mundane, but none of them can understand it, and they are as deaf and dumb. Therefore it is identified with the Distinct Teaching.

Q: Is there evidence for [this interpretation of] the Two Truths?

A; The Mahaparinirvana Sutra says, "Maitreya and I both discussed the worldly truth, and when the five hundred Sravakas heard it they said that we expounded on the real truth . . . What can be said of the transworldly truth of supreme meaning?" Q: What is the meaning of the Two Truths of the Distinct advancing to the Perfect?

A: The mundane is the same as in the Distinct Teaching, but the real truth is different.

Q: How is the real truth different?

A: Those of the Distinct Teaching say that only non-emptiness is reality. If one wishes to manifest this reality, it is necessary to utilize the expedient means of conscious practices. Therefore it is said that all reality is not empty. Those of the Perfect Teaching hear of reality as not empty and thereupon completely know all Buddha-dharmas without exception. Therefore it is said that all dharmas are not empty.

Q: What is the meaning of the Two Truths of the Perfect Teaching?

A: For all dharmas to be the Middle is the real [truth]; the hundred realms and thousand suchnesses, and the fundamental emptiness of the thousand suchnesses, is the mundane [truth]. These are the Two Truths that are beyond conceptual understanding. 96

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Q: Why are these Two Truths called the Two Truths that are beyond conceptual understanding?

A: The real is identical to the mundane, and the mundane is identical to the real, like the Mani jewel.

Q: Why are the Two Truths of the Perfect Teaching compared to the Mani jewel?

A: The real truth is analogous to the jewel itself, and the mundane truth is analogous to its function. The function is identical to the jewel, and the jewel is identical to its function. It is non-dual yet two; so is the distinction of real and mundane. Q: The [idea of] mutual identity in this Teaching overlaps with the Shared Teaching. Is there any difference? A: That [Shared Teaching] refers to mutual identity within this worldly realm. This [Perfect Teaching] refers to mutual identity in the transworldly realm.

Q: In what sense are they mutually identical? A: "Identity" in this [Perfect] Teaching is the graded threefold truth of the Distinct Teaching as mutually identical. When the graded [threefold truth] becomes [mutually] identical, then [the meaning of] identity in this [Perfect] Teaching is fulfilled. Therefore it is known that the Two Truths, from those of the Distinct Teaching to those of the Shared and Tripitaka Teaching, are fundamentally subtle and [mutually] identical, and it is human feelings [and capacities] that are different.

Q: What is wrong with the threefold truth of the Distinct Teaching that is not yet mutually identical? A: It is the same as an inferior [interpretation of] emptiness. [Q: . . . ] and how about "in accordance with feelings and wisdom," and so forth?

A: The Lotus Sutra says, "The Buddha, in various and sundry conditions, utilizes analogies to expound [the Dharma] skillfully. His mind is peaceful like the sea. I hear it and the chains of doubt are severed."

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Q: What is the meaning of this passage?

A: "Various and sundry conditions" refers to [teaching] "according to feelings." Thus it refers to pre-Lotus Sutra teachings. The "peaceful mind" and "severance of doubts" refer to the teachings within the Lotus Sutra. Thus it refers to [teaching] "according to wisdom." If [teaching according to] feelings and wisdom are in contrast [to each other], this is the third teaching. Q: The real and mundane [truths] as in contrast to each other should refer to the mundane [truth of] existence and the real [truth of] non-existence in the Tripitaka Teaching, or to the "illusory existence and the emptiness of the illusions" in the Shared Teaching. Why are the real and mundane [truths] still not the same upon advancing to the Distinct Teaching?

A: This can be put into a tetralemma. (1) The mundane [truth] is differentiated and the real [truth] is one. (2) The real [truth] is differentiated and the mundane [truth] is one. (3) The real and mundane [truths] are differentiated and in contrast. (4) The real and mundane [truths] are one yet in contrast.

Q: How does this tetralemma correspond to the seven categories of the Two Truths?

A: In the Tripitaka and Shared Teachings, the real [truth] is one but the mundane [truth] is differentiated. For the two people [Sravakas and Pratyekabuddhas] who enter the Shared Teaching, the real [truth] is differentiated and the mundane [truth] is one. In the Distinct Teaching, the real and mundane [truths] are all differentiated and in contrast. For those who advance from the Distinct to the Perfect Teaching, the mundane [truth] is one but the real [truth] is differentiated. In the Perfect Teaching the real and mundane [truths] are not differentiated yet in contrast. Q: The [Fa-hua] hsiian-i classifies the first two Teachings as both belonging to "[teaching] according to feeling." The [Mo-ho] chih-kuan, in classifying the three conventionalities, says that only the Tripitaka corresponds to "[teaching] according to feeling" and that the rest are "[teaching] in accordance with reality." 98

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These are the teachings of one man but the two meanings are in disagreement.

A: There are three distinctions here. First, the [Mo-ho] chihkuan refers to the relativity of the Hinayana. Therefore the Tripitaka Teaching alone is said to correspond to "[teaching] according to feelings." The [Fa-hua] hsuan-i refers to the relativity of the two realities of the tentative and the real. Therefore the first two [Tripitaka and Shared Teachings] are both said to correspond to "[teaching] according to feeling." Second, the [Mo-ho\ chih-kuan is concerned throughout with discussing contemplative practice, therefore it criticizes [only] the Tripitaka as " [teaching] according to feelings." The [Fa-hua] hsuan-i profoundly discusses the intentions of the Lotus Sutra. It is necessary that only the Middle Path be "in accordance with reality." Third, the [Mo-ho] chih-kuan clarifies the three conventionalities. The three conventionalities are the mundane [truth]. The two mundane [truths] in the Tripitaka and Shared Teachings are different in being identical and non-identical. Therefore the [Mo-ho] chih-kuan classifies them as different with regard to phenomenal appearance and reality. The [Fa-hua] hsuan-i classifies the Two Truths. In both [the Tripitaka and Shared Teachings] the Two Truths are tentative and have not encountered the reality of the Middle. [Therefore] both correspond to " [teaching] according to feelings."

C. Classification into Crude and Subtle

Q: Of these seven levels of the Two Truths, which are crude and which subtle?

A: The Two Truths of real existence is an incomplete doctrine. It lures those of dull faculties to dispose of the dung of frivolous arguments. The meaning of the Two Truths is not fulfilled, so this doctrine is crude. The Two Truths as illusory is a complete doctrine; it is a teaching for those of sharp faculties. All three people [Sravakas, Pratyekabuddhas, and Bodhisattvas] realize the true aspects of reality. Compared to the previous one, this is subtle. In 99

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the same way, it is crude compared to the later ones in that it perceives only emptiness. Those who advance from the Shared to the Distinct [Teaching] are able to perceive non-emptiness; this is subtle. Since it is not integrated with regard to reality, it is crude. The advancement from the Shared to the Perfect [Teaching] is subtle. It is not different from the later ones in subtlety, but it is crude in including the expedients of the Shared Teaching. The Two Truths of the Distinct Teaching do not include the expedients of the Shared Teaching; in this sense it is subtle. In the sense that its teaching is not integrated in discussing reality, it is crude. The advancement from Distinct to Perfect is integrated with regard to reality; thus it is subtle. It is crude in that it includes the expedients of the Distinct Teaching. Only the Perfect Two Truths is the correct, direct, supreme Path; therefore it is subtle, and so forth. Q: How about comparing the seven levels of Two Truths with the teaching of the Five Flavors?

A: The Milk Teaching includes three kinds of Two Truths: the Distinct, the Perfect, and advancing from the Distinct to the Perfect. It is two parts crude and one part subtle. The Cream Teaching is only the Two Truths of real existence, so it is merely crude. The Curds Teaching includes the seven levels of the Two Truths, six crude and one subtle. The Butter Teaching includes six levels, five crude and one subtle. The Lotus Sutra only has the one Perfect Two Truths, and not the six expedient ones. It is only subtle and not crude. The reason why it is called subtle is to be found here. This is a relative classification into crude and subtle. D. Exposing the Crude and Revealing the Subtle

Q: The Tathagatas of the past, present, and future basically appear in the world in order to lead sentient beings to be exposed to the Buddha's knowledge and insight. Why do you explain all these various and different interpretations of the Two Truths, some simple and some complicated, and some beyond conceptual understanding?

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A: These are inducements to [the message of] the Lotus Sutra. The Tathagata is eternally quiescent yet his transformations permeate the universe. Truly he does not discriminate, first deliberately planning and later taking action to save [sentient beings]. With his innate powers of compassionate goodness he [spontaneously] guides sentient beings to attain enlightenment. Q: Someone has said that from the sermons in the Deer Park, all [sermons taught by the Buddha Sakyamuni] are inducements to [the message of] the Lotus Sutra. How about this interpretation? A: This interpretation is not acceptable. [The period of the Buddha's sermons from] the sermon on the seat of enlightenment [the Avatamsaka Sutra] is also a limited period for inducements to [the message of] the Lotus Sutra. Alas, in this way these inducements [the message of the Lotus Sutra performed in the forty-fiveyear preaching career of Sakyamuni] are of a limited period. The inducements to the Lotus Sutra have been performed, all for the sake of sentient beings, from the time of Mahabhijnajnanabhibhu until now. Even these are of a limited period. Expedient means [leading to] the Lotus Sutra have been performed, all for the sake of sentient beings, from the time of the original attainment of Buddhahood. Even these are of a limited period. Expedient means [leading to] the Lotus Sutra have been performed, all for the sake of sentient beings, from the time [the Buddha] originally practiced the Bodhisattva Path. The Lotus Sutra says, "I originally made a vow that I would universally lead all sentient beings to attain this same Path." Thus should it be known. How can it be said that the inducements are performed only in the present [life of the Buddha as Sakyamuni]?

Q: Those originally transformed have already realized the truth and come to an end. Why do you discuss the tentative transformations [of the Buddha] as eternal?

A: [The idea that] "those originally transformed have already realized the truth and come to an end" is in itself one extreme. Those who have not yet realized [Buddhahood] are, like the above expedient means, without end. Therefore know that the real 101

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teachings of the Lotus Sutra embrace all the Sutras. It is the original intention [of the Buddha] in appearing in the world, the true significance of all the teachings. People do not perceive this reality, but only the phenomenal appearances of conditioned coarising. If they do not cease being haughty, their tongues will rot in their mouths. If they realize this essence they will profoundly perceive [the meaning of] the seven and twenty-one categories [of the Two Truths]. There are immeasurable doctrines [of the Buddha] with vast and far-reaching meaning. Further, they are mutually interrelated, from the shallow to the profound, some apparent and some hidden. The horizontal [identities] are all included and the vertical [grades of teachings and practice] are culminated. All is consummated in [the message of] the Lotus Sutra. 102

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the practice of contemplation

Chapter I

The Meaning of the Four Samadhis

The four types of regulating and rectifying bring about the illumination of perfect quiescence in one life. The five categories of preparatory practices train one's uncontrolled physical, verbal, and mental actions. Though one experiences craving, one nevertheless can gain enlightenment concerning bodhi-wisdom. By contemplating [the cycle of] birth and death one is awakened to Nirvana. One crosses over this realm of delusion on the raft of practice, and thus completes this doctrine. Where else can one seek the torch of wisdom [that illumines] this dark room? A detailed interpretation of the meaning of this [practice] requires establishing three sections. The first is the introduction, the second is scriptural support, and the third is interpreting its fulfillment. 277a

A, Introduction

Question: How many parts are there in this section? Answer: There are two parts. The first lists the names, and the second interprets the names.

1. List of Names

Q: What is the list of names?

A: (1) The Constantly Sitting Samadhi; (2) the Constantly Walking Samadhi; (3) the Half-walking and Half-sitting Samadhi; and (4) the Neither-walking-nor-sitting Samadhi. 105

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2. Interpretation of the Names

Q: What is the interpretation of the names? A: "Samadhi" refers to regulating, rectifying, and concentrating. Q: What is regulated to justify calling it "regulating and rectifying"?

rectified.

A: Physical, verbal, and mental [activity] are regulated and Q: How do you know that "samadhi" means regulating and rectifying?

A: The Ta chih tu lun says, "A good mind dwells in one place without moving. This is called samadhi."

Q: What is the meaning of this treatise passage? A: "One place" refers to the Dharma realm. In [the state of] cessation and contemplation one can concentrate without wavering. With these four practices as conditions, one contemplates the mind, and with these conditions one regulates and rectifies [physical, verbal, and mental activity]. Therefore it is called "samadhi." Q: From what languages are the terms "samadhi" and "regulating and rectifying"?

A: "Samadhi" is Sanskrit and "regulating and rectifying" is Chinese.

Q: "Regulating and rectifying" is the same [in all Buddhist practice]. Why is it called "Constantly Sitting," and so forth? A: Regulating and rectifying is common [to all Buddhist contemplation]; "Constantly Sitting" is a distinctive type [of contemplation].

B. Scriptural Support

Q: On what Sutra is the Constantly Sitting Samadhi based? A: It is based on the two Prajnâ-pâramitâ Siitras, the Aryasaptasatikâ-nàma-prajnà-pâramitâ Sütra [Sutra Explained by 106

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Manjusri], and the Wen-shu-shi-li wen ching [Questions by Manjusri]; and it is called "the Single Practice Samadhi." Q: [In these Sutras the practice] is only called "Single Practice" and is not called "Constantly Sitting." Why then are these quoted as evidence for this practice?

A: "Single Practice" refers to its doctrinal content and "Constantly Sitting" refers to the physical regulations. Q: Why is this [practice] called the "Single Practice" in these Sutras?

A: One singly contemplates the Dharma realm. Therefore it is also called "the Lotus Samadhi."

C. Interpretation of Its Fulfillment

1. The Constantly Sitting Samadhi

Q: How many parts are there to cultivating this samadhi? A: There are two parts. First, clarifying the method, and second, clarifying the encouragement of its cultivation. Q: What is the method [of cultivating this practice]? A: (1) Physically one does what one should, and does not do what one should not. (2) Verbally one speaks or maintains silence [at the appropriate times]. (3) Mentally one maintains a state of cessation and contemplation.

Q: What is the meaning of physically doing what one should and not doing what one should not?

A: It means to maintain physically a posture of constantly sitting and to avoid walking, standing, or lying down. Q: Should this samadhi be cultivated in a place with other people, or should one cultivate it alone?

A: It can be done in a place with other people, but it is better to do it alone.

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Q: If done with other people, with whom should it be done? How is it to be done alone?

A: "A place with other people" refers to the people in the Meditation Hall, and not to the crowd in a noisy marketplace. To cultivate alone means to stay in a single quiet room, or in a lonely spot in the woods.

Q: What seat should one sit in?

A: One should stay on a single coarse chair, with no other seats by one's side.

Q: For how long a period [should this continue]? A: Ninety days is one period.

Q: Why is one period determined as ninety days? A: Because cultivating the way for one summer is the teaching of a thousand sages.

Q: Are there any breaks in practice during this period? A: The time must be continuous, without even the slightest interruption, except for walking meditation, meals, and so forth. Q: What is the meaning of "verbally speaking or maintaining silence"?

A: If one's practice is progressing normally, one should maintain silence. One speaks to remove obstacles.

Q: What is meant by "removing obstacles"? A: Internal and external obstacles collect in a mind of correct thoughts. Then one should chant the name of a single Buddha, be repentant, and perform confession.

Q: Why should this be done?

A: A person who pulls a heavy load with his own power does not advance, but if he temporarily enlists some nearby aid, it can be lifted easily. The practitioner is the same. If his mind is weak and he is not able to eliminate obstacles, he should chant the Buddha's name and request protection, or the evil conditions will not be overcome.

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Q: If so, then one should chant the Buddha's name and recite Sutras and spells. Why do you say that reciting Sutras and spells is noisy [and interferes with] quiet?

A: Where did I say that? I meant that reciting Sutras and spells is noisier than maintaining silence. How much more so the conversations of the secular world!

Q: Is this [maintenance of silence] limited to the "Constantly Sitting Samadhi"?

A: The avoidance of recitation is limited to this [samadhi]. The avoidance of speech is common to all four.

Q: The beginner in contemplation does not have a complete [understanding of] doctrine. How can he maintain and achieve these Four Samadhis?

A: He should approach someone who understands prajnawisdom and cultivate and study according to his instructions. Then he can enter the Single Practice Samadhi and/or [the samadhi in which one concentrates on] following one's own thoughts [as they arise in the mind].

Q: Of the three [physical, verbal, and mental] activities, which activity is the key to entering samadhi?

A: Physical and verbal [activities] are auxiliary to mental [activities] in perfecting the capacity to approach the Buddha. Q: If this is so, then why do the [Fa-hua] hsiian[-i] and [Fa-hua] wen[-chu\ discuss the meaning of the capacity of the mind? A: That is not the same meaning of "mind" as here. Q: Third, what is the meaning of "a mind of cessation and contemplation"?

A: Sit upright with correct thoughts and dispel all evil fancies. Identify the objects of cognition with the Dharma realm and integrate your thoughts with the Dharma realm. Q: What is the meaning of "identifying the objects of cognition" and "integrating one's thoughts"?

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A: "Identifying the objects of cognition" refers to cessation, and "integrating one's thoughts" refers to contemplation. Q: "Identifying the objects of cognition" and "integrating one's thoughts" thus refer to cessation and contemplation. What is meant by the Dharma realm?

A: "Cessation and contemplation" refers to the action of contemplation; the Dharma realm is the object of contemplation. Whether identifying or thinking, it is none other than the Dharma realm. Whether through cessation or contemplation, quiescent illumination is simultaneous.

Next is the clarification of the "Exhortation to Practice." Q: What is the "Exhortation to Practice"?

A: One praises the virtuous qualities [gained from cultivating this practice] to encourage the practitioner. Q: What are these virtuous qualities?

A: The reality of the Dharma realm is the true Dharma of the Buddha.

Q: This is cultivated by whom?

A: The practitioners of the perfect and immediate [teachings] hear this and are not surprised. They realize this Dharma and so they dwell in the stage of Non-retrogression. [Q: Why are they not surprised?

A: Because they follow the Dharma that they heard from Manjusri.] (This section is found in another text. Cf. T. No. 2366, p. 277, footnote 11.)

Q: There are many methods of practice. Why do you recommend this one?

A: The Single Practice Samâdhi includes all methods. If one 277c diligently practices it without indolence, then any and all can perceive the Buddha. Therefore it is said that the monks and mins who heard this Dharma and were not surprised thereupon followed the Buddha and abandoned lay life. Laymen and laywomen 110

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who heard this Dharma and believed represent [those who] truly take refuge [in the Buddha].

Q: Are there texts supporting these words of praise? A: These texts are taken from the Arya-saptasatika-namaprajha-paramita Sutra and the Wen-shu-shi-li wen ching. The regulations for the practice of the Four Samadhis are each distinctive, but all take the Dharma realm as their object of rest. Details are contained in the Chih-kuan ju-hsing [ch'uan hung chiieh] and so forth.

2. The Constantly Walking Samadhi

Second, the "Constantly Walking Samadhi " is distinctive in its method of practice [i.e., one walks while chanting the name of Amida] but the same in length [ninety days]. The original text [the Mo-ho chih-kuan] expands on this in detail, so I shall not outline it here.

3. The Half-sitting and Half-walking Samadhi Third, there is a distinct one-volume manual concerning the "Halfsitting and Half-walking Samadhi." It was written by Chih-i himself and is well known in the world. I shall not repeat it here. 4. The Neither-walking-nor-sitting Samadhi

Fourth, there are three parts to the section on the "Neitherwalking-nor-sitting Samadhi:" (1) interpreting the name, (2) scriptural support, and (3) correct interpretation.

a) Interpretation o f the Name

Q: Why is it called "Neither-walking-nor-sitting"? A: The above [samadhis] exclusively utilize walking and sitting. This [samadhi] is different from the above. In order to complete the tetralemma it is called "Neither-walking-nor-sitting." Actually it includes walking, sitting, and all other modes of activity. I l l

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278a b) Scriptural Support

Q: What textual support is there for this samadhi? A: The Pancavimsati-sdhasrikd-prajnd-pdramitd Sutra calls it the "samadhi of the awakened mind"; one is perfectly conscious and fully aware of all the tendencies of one's mind. The great master of Nan-ytieh called it "following one's own thoughts." When a thought arises, one cultivates samadhi. Therefore, though three names are established, this is actually only one method. c) Correct Interpretation

Q: How many methods of practice are there for this samadhi? A: There are four: first, with reference to all the Sutras; second, with reference to all good things; third, with reference to all evil things; and fourth, with reference to all neutral things. The methods of practice found in all the Sutras but not included in the first three [samadhis] are contained in [the fourth samadhi of] following one's own thoughts.

Q: What is the meaning of the first—that with reference to all the Sutras?

A: The features of this practice are discussed mostly with reference to the Ch'ing kuan-yin ching [Sutra on Petitioning Avalokitesvara].

Q: What are its features?

A: At a quiet location adorn a place of meditation with banners, parasols, incense, and lamps. Petition images of Amitabha and the two Bodhisattvas Avalokitesvara and Mahasthamaprapta, which are placed on the western side. Provide toothpicks and clean water. If beneficial, smear the body with ashes on the left and right, bathe, be purified, put on a new robe, and begin practice on a ceremonial day. One should properly face in a westerly direction, throw one's five-limbed body to the ground, pay homage to the Three Treasures [the Buddha, Dharma, and Sangha], the seven Buddhas, Sakyamuni, Amitabha, the three dharanis, the two Bodhisattvas, and the noble assembly. After paying homage, kneel, bum incense, and scatter flowers. Concentrate your mind with utmost sincerity in 112

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the usual manner. When the offering is finished, sit erect with a proper mind-set and assume the lotus position. Fix your thoughts and count your breaths, one thought for ten breaths. After completing ten thoughts, rise and burn incense. For the sake of sentient beings petition the above Three Treasures three times. After this petition, chant the names of the Three Treasures thrice, then chant [the name of] Avalokitesvara. Put together the ten fingers and palms of the hands and recite the four-line verses. When this is finished, also chant the Three Sectioned Spells, either once or seven times, depending on the time of night. After chanting, repent and make confession, remembering your own shortcomings. Make these public and be cleansed, and then pay homage to the above objects of petitions. Then one person [should] climb to a high place to recite or chant this Sutra text. The others should listen attentively. In the morning and early evening this method should be followed. At other times the regular practices are followed.

Q: Second, what is "the consideration of all good things"? A: This is divided into two parts. First is the discrimination of the four phases of a thought, and next is the consideration of all good things.

Q: What are, first, "the four phases of a thought"? A: The mind and consciousness have no form and cannot be seen, but four features can be discriminated: previous to the thought, imminent, thought, the thought proper, and the completed thought. "Previous to the thought" refers to the mind before [a thought] arises. "Imminent thought" refers to the mind in which [a thought is] just about to arise. "The thought proper" refers to the dwelling [of a thought] due to contact with an object. "The completed thought" refers to the end of [mental] contact with an object. If one is able completely to understand these four [phases], then one can understand their marks as integrated and their marklessness.

Q: [In the phase] previous to thought, [the thought] has not yet arisen, and in [the phase of] thought completed, [the thought has] 113

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already ended. These are integrated and non-dual. If non-dual, they are without marks. How can they be contemplated? A: Although [the thought] has not yet arisen [in the phase of] "previous to thought," it is not ultimately nothingness. It is like a person who has not yet performed an action but later performs this action. One cannot say that there is no person just because he has not yet performed a certain action. If one determines that there is no person, then who later performs the action? Since there is a person who has not yet performed the action, an action can then be performed. The mind is also like this. Because there is [a phase] "previous to thought," the imminent thought can come to pass. If there were no phase previous to thought, how could one attain an imminent thought? For this reason, although the phase previous to thought does not exist [in itself], neither can it be said that ultimately this phase of thought is nothingness. As for [the phase of] thought completed, although [the thought] is extinguished it can be contemplated. Similarly, a person who has finished an action cannot be said to be nothingness. If one determines that that person does not exist, then who has performed the previous action? The phase of thought completed, the extinguishing of the mind, is also like this. One cannot say that it is an eternal extinguishing. If it means an eternal extinguishing, this is the heresy of annihilationism, a denial of cause and effect. Therefore, though [the thought] is already extinguished in the phase of thought completed, it can be contemplated.

Q: Next, what does it mean to consider good things? A: Good things are many, but here they can be abbreviated as the Six Perfections. If one has possession of all the sense objects, he should be even-minded in [his perception of them through] the six senses. If one has no material possessions [to practice the Perfection of giving], he should perform the six actions. Even-278b mindedness [concerning six objects] and performance [of six actions] together make twelve subjects.

Q: What is meant by the six senses and the six actions? 114

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A: [The perceptions of] color, sound, odor, taste, touch, and dharmas are called the six senses. The performances of the activities of walking, standing, sitting, lying down, speaking, [and silence, eating, or general movement] are the six actions. This should be known with reference to the above, and I shall not go into detail.

Q: Third, what is the meaning of considering all evil things by following one's own thoughts?

A: The following clarifies the contemplation of evil. Although one first contemplates the good, its obstructions never cease. We drown in our cravings and there is no time when they do not arise. If we contemplate others, evil is again immeasurable. At times there is much greed, at other times there is much breaking of the precepts, or much anger, or much sloth, or much imbibing of wine. It is easy to lose one's zeal; there will certainly be failures. Who is there who has never made a mistake? Those who have left lay life and practice apart from the secular world, yet are incomplete [in their practice] and desire to accept the white robe, are not [true] practitioners of the Path. These should cultivate the wisdom of contemplation in the midst of evil, as in the time of the Buddha, when lay people [who] had wives and children, and government officials and those with secular duties, were all able to attain the Path. In the case of Ahgulimala, the more he murdered, the more he had compassion. Jeta and Malika drank wine but kept [the other] precepts. Vasumitra indulged in sex yet remained pure. Devadatta's heretical views were [ultimately] correct. If it had been impossible to cultivate the Path in the midst of all that evil, then all of these people would have remained ordinary ignorant people forever. Since the Path exists in the midst of evil, though there are many obstructions to practice one can attain sagehood. Therefore know that evil does not hinder the Path. Also, the Path does not hinder evil. The stream-winner's carnal desires grew even greater; Pilinda was still arrogant; Sariputra became angry. Yet what loss or gain was there in their state of nondefilement? 115

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Q: Some people abound in covetous desires, seething with defiled craving. Even if they attempt to overcome and suppress [these cravings], they progressively increase. How can they be overcome?

A: Simply allow one's thoughts to go where they will. How can one know this? If the obstructions [to attaining virtue] do not arise, one would have no opportunity to cultivate contemplation. It is analogous to a situation in which the fishing line is weak and the baited fish strong so that it cannot be forcibly hauled in. In this case one simply directs the baited hook to enter the fish's mouth and then allows the fish to dive or surface freely according to its proximity. It can be gathered in before long. Cultivating contemplation with regard to the obstacles [to virtue] is the same. The obstacles are like the evil fish, and contemplation is like the baited hook. If there is no fish, the baited hook is of no use. If the fish are numerous and large, so much the better. All will follow after the baited hook and not reject it. The obstructions will give in before long to the attempt to bring them under control. Q: Do not these obstructions and the nature of reality mutually hinder each other?

A: If the obstructions [really] hindered the nature of reality, then the nature of reality would be destroyed. If the nature of reality [really] hindered the obstructions, then the obstructions could not arise. One should know that the obstructions and the nature of reality are indivisible. The arising of the obstructions is indivisible from the arising of the nature of reality. The ceasing of the obstructions is indivisible from the ceasing of the nature of reality.

Q: Is there scriptural support for this position? A: The Wu-hsing ching says, "Covetous desire is indivisible from the Path. It is the same for anger and ignorance. In this way all of the Buddha-dharma is contained within these three passions. If a person seeks enlightenment apart from covetous desires, [he is as far from the Buddha's teaching] as heaven from the earth. Covetous desire is indivisible from enlightenment." The 116

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Vimalakirtinirdesa Sutra says, "By practicing the non-Way [that which is not the Path], one achieves the Buddha's Path." "All sentient beings are indivisible from the mark of enlightenment, so they cannot attain it again. They are indivisible from the mark of Nirvana, so they cannot gain further extinction." "Liberation is defined, for those who are haughty, as detachment from lust, anger, and ignorance. For those who are not haughty it is explained that lust, anger, and ignorance are indivisible from liberation." "All the defilements are the seeds of the Tathagata." There is no duality or distinction in the color of the mountains or the flavor of the sea. Therefore contemplate all evil as [integrated with] incomprehensible reality.

Q: Fourth, what is the meaning of contemplating neither good nor evil?

A: This refers to dharmas that are neutral and indeterminate. Details are in the [Mo-ho\ chih-kuan.

Q: Why did you avoid [discussing] the two middle samadhis yet clarify this samadhi?

A: The other two samadhis are either limited or require complete cultivation. Only the samadhi of following one's own thoughts can be contemplated constantly by both monks and lay persons. Even though one is burdened with the duties of a royal court, one should not avoid [this practice].

Thus I have abbreviated the general meaning [from the Mo-ho chih-kuan].

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