**Chapter Two: The Clear Perfection of Wisdom**
**(Part I: The Main Outline)**
**Section 1: Introduction and Framework**
Regarding the fourth section heading, many commentators’ editions simply say "Clarifying the Benefit," omitting the phrase "The Person Who Contemplates." In my humble opinion, a copyist mistakenly added the character for "able" or "capable."
**(Part II: Explanation of the Scripture, Section 1: The Person Who Contemplates)**
**Division 1: Indicating the Chapter and Referencing the Sutra**
The first line marks the chapter, and the second line cites the scripture. "The Person Who Contemplates" is the guiding indicator. Regarding the phrase "Contemplating at Ease" (Guan Zizai), the great teacher Zhen Guo said: "With body, speech, and mind dedicated, the ten powers respond accordingly. His perception leaves nothing unseen, and his benefit is all-encompassing."
However, some texts call him "Contemplating the World’s Sounds" (Guan Shiyin). In Sanskrit, "Avalokita" means "contemplating the world," and "Ishvara" means "independent" or "at ease." If we use "Avalokitasvara," it means "contemplating the world’s sound." Since there are two original Sanskrit versions, the Chinese translations have two different names. The *Lotus Sutra* says, "Those who contemplate the sounds of the world will all gain liberation," which refers to "Contemplating the World’s Sounds."
In that sutra: First, by reciting the name with speech (karma), one is saved from seven disasters. Second, by bowing with the body (karma), one fulfills two wishes. Third, by mindful remembrance with the mind (karma), one purifies the three poisons. This corresponds to the meaning of "ease" or "freedom."
Today, the name "Contemplating the World’s Sounds" is more common because the function of speech karma is more frequent and easier to achieve a response. The scripture, however, chooses the comprehensive meaning and thus uses "Contemplating at Ease." The Master Ci’en taught ten kinds of "ease" or "mastery," but to avoid prolixity, I will not record them.
**(Part II: Explaining the Meaning Based on the Name, Section I: Explaining the Specific Name)**
As for the phrase *"matter and principle"* and so on: Indeed, when one contemplates the indivisible principle completely contained within a single speck of dust, and the discrete, conditioned phenomena pervading the entire universe, matter and principle are perfectly integrated without any hindrance. When abiding in the vast, profound samadhi of dwelling in one’s own natural state, liberation is thusly realized. Therefore, arising from this samadhi, the scripture speaks from direct realization, hence the phrase "Contemplating and Reaching Mastery" and so forth.
Exquisite practice—this refers to the practice of both emptinesses. When the attachment to a personal self has no place, the suchness that is revealed is called emptiness of person. When the attachment to a dharma-self has no place, the suchness that is revealed is called emptiness of dharmas. Suchness is what is revealed, wisdom is what reveals it. When both attachments are absent, it is called the dual emptiness. Taiyi said: “Emptiness of person extends to the Lesser Vehicle but is not yet pure; it becomes pure only in the Three Vehicles. Emptiness of dharmas exists in the Three Vehicles but is not yet pure; it becomes ultimately pure only in the One Vehicle.”
The phrase “at the time” marks the second aspect: a distinction based on time to reveal depth. An alternate translation says: “When He wished to speak of the universally stored mind of the bodhisattvas,” which does not correspond to the time of the Lesser Vehicle. But the commentator, responding to Rongyang’s request and aligning with the translator’s insight, uses the Greater to distinguish from the Lesser, briefly hinting at one principle. The Prajñā period spans both the five and three teachings, addressing both provisional and ultimate truths; when comparing the shallow to the deep, its meaning encompasses many layers.
Qingliang cites a passage from the *Prajñā of Principle and Diversity* to illustrate how profoundly the two meanings differ in depth. The section on principle occurs at text 578, where the sutra says: “At that time, the World-Honored One, based on the Dharma of all non-conceptualization, spoke of the Tathāgata’s characteristics and expounded the profound gate of the wheel of principle in Prajñā to the bodhisattvas: That all dharmas are empty, lacking self-nature; that all dharmas are signless, free from all signs; that all dharmas are wishless, with no object of desire; that all dharmas are still, eternally quiescent; that all dharmas are impermanent, lacking permanence; that all dharmas have no pleasure, being unenjoyable; that all dharmas have no self, being not independent; that all dharmas have no purity, free from pure marks; that all dharmas are unobtainable, as seeking their marks is impossible.” The *Commentary* says: “This reveals the principle of emptiness as natures.”
Further, the sutra says: “At that time, the World-Honored One, based on the Tathāgata’s characteristics of the Dharma of all sustaining stores, taught the bodhisattvas the profound gate of the supremely victorious Dharma of the all-encompassing store of sentient beings: That all beings are the tathāgata-store, because the Universal Worthy Bodhisattva pervades their own bodies; that all beings are the vajra-store, because they are sprinkled by the vajra-store; that all beings are the store of the True Dharma, because all rely on the turning of true words; that all beings are the store of wondrous karma, because all undertakings depend on applied effort.” The *Commentary* says: “First it shows that existent dharmas are not existent; later it shows that non-existent dharmas are not non-existent. The middle way principle lies in neither being nor non-being.”
All of the above comes from that text. “Existent dharmas are not existent” is the principle of emptiness of nature, corresponding to the initial teaching of the emptiness school. “Non-existent dharmas are not non-existent” is the principle of the middle way, whose meaning includes the principles of the later three schools.
This sutra selects its secret essence and belongs to the Real Teaching. Its principle corresponds to the latter meaning, which is why it says “practicing deeply.” Moreover, the Prajñā includes the meaning of all five teachings, but this sutra distills the core and compares them, discussing depth and shallowness comprehensively—in principle, this is not impossible, but I will avoid lengthy exposition. Thus far, we have followed the commentary in using depth to distinguish shallowness.
Now I venture, beyond the commentary, to offer a personal explanation. I would say that the Wisdom Light Samadhi is vast, profound, and reaches the very bottom of all phenomena; its essence is inconceivable. The bodhisattva dwells in this state, hence the term “practicing deeply.” When one realizes according to principle and illuminates principle completely, that very moment is called “the time of practicing deeply.”
Originally, the sutra does not necessarily require such a comparative exposition. The commentator adhered to the translator’s viewpoint, using the three-vehicle framework where the Greater distinguishes from the Lesser, and made this explanation.
Now, the sutra’s “illuminates” marks the third part: the sphere of observation and practice. First, the text is recited. Under “three illuminations,” the sphere is explained. Zhenguo says: “The five aggregates are another name for body and mind. A practitioner who does not recognize the true and false nature of body and mind cannot directly realize it. Without reaching the root of the true and false, all practices are in vain. Therefore, a bodhisattva, wishing to proclaim the secret essential Dharma to those with great aspiration, first enters the Wisdom Light Samadhi. With the wisdom free from thought and the eye of Dharma that penetrates all phenomena, he thoroughly perceives that the self-nature of the five aggregates is empty, without arising, and is itself thusness. Then, rising from samadhi, he tells Shariputra, ‘Thus should you learn.’ Hence, realizing the emptiness of the five aggregates is the sphere of observation and practice.”
By observing with deep wisdom the emptiness of the aggregates, one takes up contemplation. Hence it is called a sphere. When wisdom is perfected, the sphere becomes the path of practice. Zhenguo says: “Although Prajñā includes suchness as its object, within the sphere of forming wisdom, whether subject or object, both are the path of practice. For instance, when bodhisattvas practice deep Prajñā, both the observing subject and the observed object belong to the practice.”
On “the principle of dual emptiness,” Zhenguo says further: “The root of birth and death does not go beyond the two attachments: attachment to a person and attachment to dharmas. Because one is confused about the overall appearance of body and mind, one imagines a personal self as real. Because one is confused about the self-nature of the five aggregates, one imagines dharmas as real. With the eye of wisdom, one sees that the five aggregates harmonize and assemble; provisionally they are called a person. Examining each one, one sees only the five aggregates and can never grasp the mark of a personal self. First, examining the form aggregate means observing the body, understanding that solidity is earth, moisture is water, warmth is fire, and movement is wind. Observing the other four aggregates means observing the mind, understanding that receiving is sensation, taking marks is perception, formation is volition, and discrimination is consciousness. Thus, observing body and mind clearly, one sees only the five aggregates and can never grasp the mark of a personal self—this is called emptiness of person. Further, if one observes each aggregate as arising from conditions, devoid of any self-nature, then the mark of the aggregate is unobtainable. Thus, the five aggregates are all empty—this is called emptiness of dharmas. Therefore, when one illuminates the five aggregates, the principle of dual emptiness appears.”