Twelve Gate Treatise Commentary (十二門論疏)

Commentary on the Preface to the Twelve Gate Treatise

Preface to the Lecture on the Treatise, delivered on the twenty-seventh day of the sixth month in the fourth year of the Daye era.

This preface explores profound principles and broad matters, with concise language yet comprehensive meaning. To read it properly, one must first grasp six essential points: First, deeply understand the intent of the treatise; Second, master the *Lotus Sutra*; Third, skillfully comprehend the *Prajnaparamita Sutra*; Fourth, be well-versed in the *Laozi* and *Zhuangzi*; Fifth, broadly study Confucian classics; Sixth, possess refined literary skill.

I have previously composed three treatises to elucidate the profound teachings, and this preface was written by another person, not by me for my own explanation. However, whenever my teacher lectures, he often reads this preface. Yet those with shallow understanding often misinterpret its meaning, so I have briefly outlined its main points for the benefit of my disciples.

The preface is divided into six sections: First, stating the main doctrine; Second, explaining the title; Third, narrating the purpose of composing the treatise; Fourth, praising the treatise's function; Fifth, praising the treatise's benefits; Sixth, the author's humble remarks.

**"The Middle Way of True Reality"** – This first phrase establishes the main theme. "Middle Way" means to cut things down to make them equal, hence "finding the middle." As the classics say, "A few words can cut jade." This treatise clarifies that all phenomena of birth and death and nirvana are precisely True Reality, hence "The Middle Way of True Reality."

The reason for this phrasing has two main intentions: first, to praise this treatise; second, to critique others. There are four categories of others who discuss True Reality but miss the middle way: 1. **Worldly Teachings:** These focus on securing family and state through impure methods, not the Middle Way of True Reality. 2. **The 96 Heretical Paths:** They claim their own way is true, but it is all false and not True Reality, thus missing the middle. 3. **The 500 Hinayana Masters:** Each clings to the view that phenomena have fixed, definite characteristics, not believing in ultimate emptiness. They discuss True Reality but do not find the middle. 4. **Attached Mahayana Scholars (like the Fangguang school):** Although they believe in ultimate emptiness, their dull faculties harm themselves—like one unskilled in mantras or handling a poisonous snake, they are harmed by the view of emptiness. This too is missing the middle.

Thus, others are critiqued. Here, Nagarjuna's treatise is praised for clarifying True Reality *and* finding the middle way, hence "The Middle Way of True Reality."

**Question:** What is True Reality? **Answer:** Master Sengrui later explains it with ten "nots": not internal, not external, not a person, not a dharma, not a condition, not observation, not real, not empty, not attained, not lost. Therefore, it is called True Reality.

**"The Essential Guide to the Site of Enlightenment"** – True Reality is the object contemplated; the Site of Enlightenment is the wisdom that illuminates it. Without True Reality, true contemplation cannot arise; without true contemplation, True Reality cannot be illuminated. Although object and wisdom appear distinct, in reality, both condition and observation are utterly quiescent. These two phrases encompass all principles and contain all expressions. Although the *Twelve Gates Treatise* and the *Middle Treatise* have different titles, their purpose of refuting faults and revealing the path is largely the same. True Reality is the Middle Way; the Site of Enlightenment refers to correct contemplation; expressing this in words is called a treatise.

Furthermore, True Reality is the True Reality Prajna; the illumination of the Site of Enlightenment is the Contemplative Prajna; expressing these two is the Verbal Prajna. Also, True Reality is the Buddha-nature as the object; the Site of Enlightenment refers to the contemplative wisdom and the fruition-nature of enlightenment. When contemplation is clear, all defilements are pacified—this is the fruition-nature. Explaining these four aspects reveals what is neither object nor contemplation, neither wisdom nor cessation—this is the True Nature of the Middle Way. Therefore, one sits at the Site of Enlightenment, sees the Buddha-nature, and then attains Buddhahood. This interpretation is appropriate.

**Question:** Why mention the Site of Enlightenment and call it the "Essential Guide"? **Answer:** The *Middle Treatise*'s chapter on Dharma says, "Attaining True Reality has three kinds, for the people of the three vehicles." The *Nirvana Sutra* says, "Those who see the Middle Way have four grades: the lower wisdom contemplation attains the enlightenment of the hearers... up to the highest wisdom contemplation attains the enlightenment of the Buddhas." Here, the intention is to distinguish it from the two vehicles. The two vehicles have not exhausted the source of True Reality; the great bodhisattvas fully penetrate its principle, hence the specific mention of the "Site of Enlightenment."

"Essential Guide" clarifies the guideline of True Reality. There are three treatises: 1) The extensive *[Treatise of] Fearlessness*, 2) The moderate *Middle Treatise*, 3) The concise *[Twelve Gates] Treatise*. Although its words are concise, it is essential for entering the Site of Enlightenment. Other Mahayana treatises are vast and hard to navigate; this treatise's concise language clearly reaches the point, hence "essential."

Master Sengrui further states that realizing True Reality brings two benefits: First, the six destinies return to their source, and the three vehicles change their course—meaning all defilements are exhausted. Next, one straightens the return journey to the Site of Enlightenment and directs the mind fully toward the Buddha-land—meaning all virtues are perfected. This is the matter at hand.

Furthermore, True Reality is another name for Suchness—the Suchness object; the Site of Enlightenment is the Suchness wisdom. These two are the two Dharma-bodies. Expressing these two is called the Manifestation of Response and Transformation. As in the *Golden Light Sutra*'s chapter on the Three Bodies and the *Compendium of the Great Vehicle*: True Reality is the Dharma-body; the illumination of the Site of Enlightenment refers to the inner Response-body; explaining these two principles refers to the outer Response-body's transformations.

Also, True Reality is the originally existing Nirvana; the illumination of the Site of Enlightenment refers to the meaning of "newly acquired." Both are provisionally labeled with names and characteristics within the nameless and formless, established according to context. Here, to show the depth and breadth of this treatise, the various meanings are briefly outlined. Moreover, this treatise comprehensively explains Mahayana teaching, thus encompassing all principles without exception, so it contains everything.

**Question:** On what text does the preface author base this explanation? **Answer:** Later it says, "The profound meaning in its main part is so-called emptiness," which is True Reality. Penetrating this meaning, one is endowed with the six perfections without obstruction—this is called the Site of Enlightenment.

"Twelve" is the first part, and the second part explains the title. The three characters represent three meanings.

"Twelve" is a complete number in one direction, which cures illnesses and clarifies the sutra. "Branches" refers to distinctions, meaning the twelve are different yet part of one teaching method. There are further meanings, already discussed in the commentary.

"Gate" is a term for opening and unobstructed passage. It uses the twelve teachings to reveal the profound principle of true reality and guide practitioners in their contemplation. Additional meanings are already presented in the commentary.

"Discussion" means explanation. "To trace its source" means to trace the origin of the three vehicles. The origin is only one. In the past, expedient teachings spoke of three, and those attached to differences did not seek the root, thus speaking of three. If one investigates and traces it, there is only one origin. Therefore, the *Infinite Meanings Sutra* says, "From one dharma arise infinite meanings; that one dharma is formlessness." Such formlessness, without characteristics, is called true reality. The *Lotus Sutra* says, "From the one Buddha vehicle, I separately expound three." The *Nirvana Sutra* says, "It is one flavor of medicine; according to where it flows, there are six flavors, and even three vehicle flavors." All these clarify the one origin.

"To exhaust its principle" means, above, causing the two vehicles to change course; now, causing the six realms to return to the source. This discussion correctly explains the one vehicle, enabling beings of the nine realms to all attain Buddhahood.

Question: Why, when refuting the three, does it say "trace the origin," and when cleansing the six, say "exhaust the principle"? Answer: Origin and principle differ in name but are one in essence. From one origin arise three streams. Disciples of the three vehicles have not traced the source, thus speaking of three as different. If one follows the stream to seek the origin, then one knows the origin is only one, and thus abandons the stream to return to the origin. The six realms have lost the way, so this is the meaning of deviating from principle; therefore, it is necessary to clarify exhausting the principle.

Also, tracing the origin refutes the confusion of sages; exhausting the principle breaks the delusion of ordinary beings. This causes them to realize they are neither ordinary nor sage, neither in birth-and-death nor in nirvana, and so on.

Also, tracing the origin refutes internal confusion; exhausting the principle breaks external attachments. Various doctrinal masters, not seeking the root, produced five hundred different schools. If one traces the origin, one knows principle is only one. The ninety-six heterodox paths claim to have attained principle, thus different paths proliferate. If one exhausts principle, then all differences cease.

Also, tracing the origin breaks the attachment of those studying the Mahayana who attain something. Exhausting the principle refutes those studying the Hinayana stream. Because they have not exhausted principle, there is the small. If they exhaust principle, principle being without duality, how can there be great or small? However, originally confronting different streams, it speaks of one. If one abandons difference and clings to one, even up to five hundred schools, all have not traced the origin nor exhausted principle. One should deeply contemplate this meaning to see the mind of the preface's author.

"If the one principle is not exhausted"—the previous two lines set forth two gates; now both are explained. Because principle is not exhausted, there is the deviation of the six realms' confused destinations. "Confused" means deluded; "destination" means principle, meaning delusion about the one path thus forms the six paths.

"If the one origin is not traced, then many paths branch out profusely"—"many" means numerous; "paths" means ways. Because the origin is not traced, there are the different paths of the three vehicles, even up to five hundred schools. "Branch out profusely" means the meaning of spreading wide and increasing abundantly.

"The traces of divergent principles"—"divergent" means different; "principles" means principle; "traces" means footprints. That is, the footprints of the three vehicles not being extinguished—how then can one attain Buddhahood?

Question: Why make this explanation of the character for "discussion"? Answer: If explaining directly, it should say, "Exchanging words is called discussion." But now Master Rui explains the three characters with three meanings. When explaining "twelve," he takes the general meaning of the number, saying these twelve leave no illness uncured, no teaching unrevealed, no principle unclarified, no contemplation unaroused. Therefore, the number in one direction is complete, thus "twelve."

Next, explaining "gate," he interprets the name based on the character. Now explaining "discussion," he takes the meaning and function of discussion to explain it, not interpreting the name. How do we know this? The text says, "Discussion means intending to trace its origin and exhaust its principle." Thus we know it explains based on meaning and function.

Following the line "The different paths are not leveled," this is the third section explaining the general intent behind composing the treatise. It is further divided into three parts: first, clarifying the reasons for composing the treatise; second, explicitly stating the act of composing the treatise; third, explaining the benefits of composing the treatise.

The great beings initially established their great vow, desiring that all beings of the nine realms return to the one ultimate. Yet now, people cling to the three vehicles and are attached to the six realms of existence—is this not a cause for concern? Therefore, "Nagarjuna Bodhisattva opened the path for those seeking liberation." The previous part expresses compassionate intent; here, it is compassionate action. Moreover, the previous part is the internal fullness of great compassion; here, it is the external skillful means of salvation—namely, expounding the teachings through composing the treatise. This has two aspects: first, a general proclamation of the twelve gates; second, the explicit statement of composing the treatise. Here, it is the first.

"Opening" means enabling beings of the six realms to escape from the realm of samsara with its distinct phases, and enabling practitioners of the three vehicles to depart from the realm of transformation and change. Together, they strive to escape being burned by the two kinds of burning house, hence it is called "opening." Since opening must have a cause, the twelve gates serve as the path for those seeking liberation—relying on this path to emerge.

"Composing the twelve gates to rectify them": the previous part generally indicated the path; here, the matters of the path are described. Beings of the six realms and practitioners of the three vehicles have all lost the path; therefore, it is called erroneous. To sweep away that erroneous confusion, the twelve gates are composed to rectify it. The three vehicles and six realms are both erroneous paths; the twelve gates are the correct path.

Question: How can the six realms turn back to the source? Answer: There are three kinds of ultimate emptiness, as explained in the *Treatise of One Hundred Verses*: First, the six realms are fundamentally quiescent and extinguished; therefore, ultimately there are no six realms. Second, they are illusory; therefore, there are no six realms called the six realms, nor are there six destinies. Like a thirsty person seeing six streams of water in a mirage—in reality, there are no six destinies. Third, Buddhas and bodhisattvas provisionally speak of six according to circumstances, yet there are no six destinies. Just as, following the person who sees water, one speaks of six waters, though in reality there are no six. By realizing that the six are fundamentally unproduced, the six realms turn back to the source.

As for "the three vehicles shifting their tracks": the two vehicles analyze phenomena but have not yet realized their fundamental emptiness; the great beings, though knowing the fundamental emptiness, have not yet exhausted its illumination. This treatise reveals the ultimate emptiness, the domain of all Buddhas, enabling practitioners of the three vehicles to ultimately and thoroughly understand it. Therefore, within each gate, it is called ultimate emptiness. As the *Treatise on the Great Perfection of Wisdom* says: "Ultimate emptiness is what all Buddhas practice."

Question: What does it mean to open the path and block the path? Answer: There are two kinds of blockage: first, the ancient confusion of the six realms; second, attachment to the teachings through learning. Now, removing these two obstructions, the twelvefold path is opened wide, and from each and every path, one enters true reality.

"Rectifying with the twelve, then existence and nonexistence are both fully expressed, and no affair is left unexhausted": this is the second part, explicitly stating the act of composing the treatise. In general, there are five turns and ten negations: not internal, not external; not dharmas, not persons; not conditions, not observation; not false, not true; not attainment, not loss. Its words are skillful, its meaning profound; its text concise, its principles rich. No fault is left unrefuted, no teaching left unexpounded; no principle left unpenetrated, no condition left unbenefited.

Now, the first refutes internal faults. Faults are innumerable, with existence and nonexistence as their root; they are also the root obstructing the Middle Way. Moreover, the Tathagata always teaches according to the two truths. Because people fail to comprehend conditioned existence and nonexistence—the two truths—they develop the two faults of inherent existence and inherent nonexistence. Since the two truths encompass all teachings, confusion about the two truths also encompasses all confusions. Furthermore, followers of the Small Vehicle mostly cling to the fault of existence, while those learning the Great Vehicle mostly stagnate in the fault of nonexistence. Also, ordinary beings cling to existence, while those of the two vehicles stagnate in emptiness. Moreover, those with strong desire cling to existence, while those with strong views cling to emptiness. Therefore, this treatise refutes these two.

Question: Does it only refute existence and nonexistence, or does it also expound existence and nonexistence? Answer: It possesses both meanings. One must first refute existence and nonexistence, then expound existence and nonexistence. Hence, the text below says "there are two truths"—this is the matter. It also says "merely explaining emptiness"—expounding the ultimate meaning. Penetrating emptiness means penetrating the Great Vehicle, fulfilling the six perfections, which is called conventional truth.

Question: What does "fully expressed" mean? Answer: It has three meanings: First, after refuting existence, it refutes nonexistence, hence "fully." Second, it expounds conventional truth and also expounds the ultimate meaning, hence "fully." Third, no fault is left unrefuted, no teaching left unexpounded, fulfilling the intent of the great beings, hence "fully." "Expressed" also has three meanings: First, the removal of the faults of existence and nonexistence is expression. Second, the penetration of the teachings of the two truths is expression. Third, expressing the mind of Buddhas and bodhisattvas is expression.

"When affairs are exhausted in existence and nonexistence, then effort is forgotten in creation": the previous part refuted internal confusion; here, it criticizes external attachments. This treatise primarily refutes the internal, therefore it first criticizes the internal; it secondarily refutes the external, therefore it later excludes the external. "Creation" refers to what Zhuangzi said: "The shadowy spirit depends on the shadow, the shadow depends on the form, the form depends on creation, and creation does not know what it depends on." Here, borrowing criticism of the Chinese Zhuangzi to refute Indian externalists is appropriate because this land has no separate externalists. Moreover, within a single statement, both this and that are exhausted, hence criticizing this and reprimanding that.

Question: Where in this treatise is creation refuted? Answer: The "Author" gate refutes Ishvara, which is the matter. Since Ishvara can create and transform all things, it is called creation.

Question: Why refute Ishvara? Answer: Existence and nonexistence are the root of internal confusion; creation is the root of external attachment. Therefore, cutting the root, the branches and twigs wither by themselves.

Question: Why does exhausting affairs in existence and nonexistence mean forgetting effort in creation? Answer: Refuting existence and nonexistence not only removes internal faults but also destroys external creation. Calling it "forgetting effort": confused people cling to Ishvara creating and transforming all things, considering it a great achievement. Having refuted this, Ishvara cannot create; therefore, it is called "forgotten."

"The principle culminates in the empty position": clarifying the emptiness of dharmas. "The self is extinguished within the two extremes": refuting the person to attain the emptiness of person. Previously, the two dharmas, internal and external, were removed; now, next, the two persons, internal and external, are refuted, thereby generating the two emptinesses of person and dharmas. The reason for first refuting dharmas and then the person is according to the treatise's text. Hence, below it says: "Since conditioned and unconditioned dharmas are empty, how much more the self?" Moreover, the previous gates mostly remove dharmas; reaching the "Author" gate is precisely refuting the person. The reason for first dharmas then person: dharmas are fundamental, person is secondary; dharmas are difficult, person is easy; dharmas are internal, person is external. Externalists posit a person; internally, many cling to dharmas. It primarily refutes the internal and secondarily refutes the external. Also, if following the order of contemplation, one first clarifies the emptiness of person, then discerns the emptiness of dharmas. Here, it follows the order of exposition. Moreover, followers of the Small Vehicle already know there is no person but still cling to dharmas; therefore, they cannot turn from small to great. Now, wishing to enable them to turn from small to great, one first refutes dharmas, then removes the person.

"Empty position" is true reality, another name for the suchness of the dharma realm. Now, clarifying that conditioned and unconditioned dharmas are ultimately empty, the principle culminates in this emptiness; therefore, it is said "the principle culminates in the empty position." The two selves of internal and external paths are both removed; therefore, "the self is extinguished within the two extremes." Also, previously refuting conditioned and unconditioned dharmas as empty, then the conditioned self and unconditioned self are also empty; therefore, "the self is extinguished within the two extremes." Also, whether the self is identical with or separate from the aggregates—both are the two extremes. Also, self and what belongs to self are called the two extremes.

"The extinction of self lies in discarding the snare": this is the third section. Although above, both internal and external were removed, and both person and dharmas were refuted, this was still establishing refutation, not yet refuting refutation itself; it was exhausting conditions, but observation had not yet exhausted conditions. Now, wishing for both refutation and establishment to be merged, and both conditions and observation to be quiescent, there is this pair.

Question: From which text did Master Rui derive this meaning? Answer: The latter three "Time" gates explicitly clarify refuting refutation itself; before that, they clarify removing establishment. Hence, this meaning is stated in the preface.

"Discarding the snare": "discarding" is another name for removal and extinction; therefore, it is also called forgetting the snare, removing the snare, etc. To remove the self that is refuted, one must forget the snare that can refute. If the ability to refute is not forgotten, then what is refuted is not exhausted; therefore, it is said "the extinction of self lies in discarding the snare." A net for catching fish is a snare; a trap for catching rabbits is a trap.

Question: Why is the ability to refute called a snare? Answer: The treatise master composed the twelve gates of refuting teachings in order to refute the faults of self, person, etc., in sentient beings. Therefore, the teaching that can refute is called a snare. Just as one does not need the snare after catching the fish, when the fault is refuted, the teaching is removed.

"The snare being forgotten lies in abandoning reliance": explaining the reason for forgetting the ability to refute. The reason the snare that can refute can be removed is that one must abandon what it relies on. Originally, one relied on the snare that can refute to remove the fault that is refuted; how can one preserve the ability to rely? One must forget this ability to rely; then what is refuted is purified. "Abandoning" is another name for forgetting. This uses Zhuangzi's words: "Seek its essential point and abandon its reliance."

"When both snare and self are forgotten, one can then approach reality": when both refutation and establishment are forgotten, and both conditions and observation are quiescent, one can then approach the true reality of dharmas. "Can approach" means to be near.

"Approaching reality, then emptiness and reality are both merged": this is the fourth pair. The meaning above removed the emptiness of the ability to refute and what is refuted; now, it further extinguishes the reality that is neither the ability to refute nor what is refuted.

"Gain and loss have no boundary": this is the fifth pair. The meaning: confused people consider the ability to refute and what is refuted as emptiness, and the quiescence of both conditions and observation as reality. Then preserving both is loss, and forgetting both is gain. When the faults of emptiness and reality are removed, thoughts of gain and loss immediately arise; therefore, they are further extinguished.

"Profound and boundless" refers to the previous explanation of Nagarjuna's fivefold approach to refuting errors, opening the path, and composing the treatise. Now, the third point clarifies the benefits attained. There are two types of benefits: first, the benefit of what is relinquished; second, the benefit of what is attained. What is relinquished is the complete pacification of afflictions; what is attained is the perfect fulfillment of virtues. The complete pacification of afflictions cannot be called existence; the perfect fulfillment of virtues cannot be called non-existence. Thus, the Middle Way Dharmakāya is the great benefit.

Question: On what basis did Master Rui compose this praise? Answer: Below it says, "It can eliminate great suffering and bestow great benefit, therefore it is called great." This refers to the benefit of relinquishment. Within the benefit of relinquishment, there are two relinquishments; within the benefit of attainment, there are two attainments. The two relinquishments are: first, relinquishing the six realms; second, relinquishing the three vehicles. In each case, terms from both Daoist and Confucian texts are used to elucidate the meaning of the Dharma.

"Careless haste" is a Confucian term, while "two profundities" refers to Laozi's words. "Forgetting careless haste in the two profundities" comes from the *Analects*, which says, "Even in haste, one should not act improperly." Speech and silence losing their measure, actions and stillness deviating from propriety—this is called careless haste. This is used to illustrate the six realms returning to their source.

The "two profundities" refer to Laozi's saying, "Profound and again profound, the gateway to all wonders." This phrase is borrowed to describe the fivefold approach, beginning with the elimination of internal and external attachments and culminating in the boundlessness of gain and loss, which is called the "double profundity."

"Dissolving turmoil into unity" refers to the three vehicles changing their course, which is the benefit for sages. "Unity" comes from Laozi's teaching on attaining the One, as in "Heaven attains the One and becomes clear; Earth attains the One and becomes tranquil; the ruler attains the One and brings order to the world." It also aligns with the *Lotus Sutra*'s "single path of purity."

"Turmoil" also originates from the *Analects*, a Confucian text. It signifies the confusion of mistaking the absence of three for three, representing the inverted views of the three vehicles.

"Straightening the return journey" is the second benefit of attainment. In the previous section on relinquishment, external texts were referenced; here, in the section on attainment, internal teachings are employed. First, the benefit of the Mahayana fruition is explained. The vehicle is the precious vehicle that goes directly to the seat of enlightenment—this is realization. The five vehicles arrive immediately; it is not a matter of the vehicle as cause leading to fruition. Therefore, it is said, "It is what the great ones, the Buddhas, ride upon," hence it is called great.

The latter sentence clarifies the benefit of the Mahayana cause. The treatise below states, "It is what great beings like Mañjuśrī and Maitreya ride upon," referring to the benefit of the cause.

Fourth, the text praises the function of the treatise. This is further divided into two parts: first, it praises the benefits received by people of that time; second, it praises the benefits for later generations. The first part corresponds to the flourishing of the teaching in India, while the second part corresponds to its spread in China. Thus, benefits were received in two different periods and in two different places. The first part is again divided into two: first, it praises the wisdom and insight of the treatise's author; second, it explains how sentient beings benefited.

"Vast and all-encompassing" uses Zhuangzi's metaphor of butchering an ox to illustrate two kinds of wisdom. The cook butchers the ox without damaging the hide or bones, yet the whole ox is completely disassembled, and the ox's body becomes empty. Therefore, the "Outer Chapters" say, "For twelve years, the cook did not see a whole ox," meaning the ox's body is empty. Nāgārjuna's skillful means and prajñā do not destroy conventional designations, yet clarify that all phenomena are ultimately empty, just as the hide and bones are not damaged. The śrāvakas and pratyekabuddhas dismantle phenomena to clarify emptiness, which is like damaging the hide and bones. "The blade of emptiness" refers to the prajñā wisdom of emptiness that contemplates all phenomena as ultimately empty. Furthermore, texts say: "The blade of emptiness" means the blade moves through the empty space within the ox—this is the blade of emptiness. That is, true wisdom contemplates all phenomena as empty. Also, the blade moves emptily, as if cutting bones and damaging the hide, hence it is called the blade of emptiness. "Without interval" means the space of emptiness is without gaps. "Vast" means great. Therefore, texts say: "The net of heaven is vast; its meshes are wide, but nothing escapes." Using this example: others see the ox's body as truly existent, but the cook perceives its emptiness. This meaning is very great, hence "vast and all-encompassing."

Question: What is being praised here? Answer: The ox symbolizes conventional truth; the emptiness of the ox symbolizes ultimate truth. Without harming the ox, it becomes empty; without destroying conventional designations, true reality is clarified. Thus, both truths are fully illuminated, with the primary focus on the ultimate truth. The blade precisely symbolizes the true wisdom of prajñā.

"Producing the inaudible sound throughout the universe" borrows from Laozi's "Listening, one cannot hear it; it is called the inaudible sound." This refers to the teaching of the two truths. Though the teaching fills the great chiliocosm, in reality nothing is said. How could one listen with a mind or hear anything? Therefore, the one who teaches speaks without speaking and shows without showing; the one who listens hears without hearing and gains without gaining. The *Sūtra on Resolving Doubts During the Semblance Dharma Age* says: "From the night the Tathāgata attained enlightenment until his parinirvāṇa, he did not utter a single word." Is this not saying that throughout the two periods, though he constantly spoke, not a single word was actually spoken? Previously, the ultimate truth was clarified; now, conventional truth is praised. Previously, true wisdom was praised; now, skillful means are extolled. Thus, the two wisdoms and two truths encompass four meanings. This not only praises Nāgārjuna's wisdom and insight but also generally describes the wisdom and insight of all buddhas throughout the ten directions and three times. "Universe" refers to the heavens above and earth below as space, and past, present, and future as time, meaning the great teaching spreads throughout the ten directions.

"Ferrying the lost across the profound ford" is the second benefit: first, attaining benefit; second, being freed from harm. Zhuangzi said: "Losing one's homeland in youth is called being lost." "Lost" means to lose; "youth" means young. That is, beings in the six realms and the three vehicles are all people who have lost their original homeland of the Middle Way. Specifically, the two vehicles are taken as the lost, like the poor son. Therefore, it is said: "Just as a young child, ignorant and immature, abandons his father and runs away, dwelling for a long time in another land." The profound ford is this treatise. Entering the ford of this treatise means returning to the original homeland of the Middle Way.

"Transcending existence and non-existence beyond the realm" clarifies being freed from harm. Previously, returning to the Middle Way was attainment; now, transcending existence and non-existence is freedom. Also, previously the three vehicles attained benefit; now the six realms return to the source. Furthermore, the former is external matters; the latter is internal matters. The texts of profound scholars and Confucians are all about existence and non-existence, yet to speak of "neither existence nor non-existence" is like the argument of the stolen ox. Laozi said: "Within the realm there are four great things: heaven, earth, the Way, and the king." Here, "realm" means a bounded domain, referring to existence and non-existence as the root of all views and the basis for obstructing the Way, separated from the Way, hence called a realm.