Profound Meaning of the Śūraṅgama Sutra (楞嚴經玄義)

Shurangama Sutra: Profound Meaning, Volume 2

Master Chuandeng of Youxi, Tiantai Mountain

Now, to clarify the ultimate wisdom, there are three kinds of wisdom. Their names and meanings come from the Great Perfection of Wisdom Sutra, the Prajñāpāramitā treatises, and their commentaries. These are: wisdom of all aspects (一切智), wisdom of the paths and means (道種智), and wisdom of all forms (一切種智).

To accomplish these wisdoms, one must rely on the causes of contemplation. The contemplation of emptiness serves as the cause to realize wisdom of all aspects; the contemplation of conventional existence serves as the cause to realize wisdom of the paths and means; and the contemplation of the middle way serves as the cause to realize wisdom of all forms.

If we discuss this in terms of ultimate reality, both contemplation and wisdom pertain to both cause and result. For example, Buddha-nature pervades both cause and effect—when distinguished, it is called "Buddha-nature" at the causal stage and "Nirvāṇa" at the fruition stage. Here, following this distinction, we may broadly classify contemplation as cause and wisdom as effect.

These three wisdoms in this sutra are referred to at the causal stage as the Wonderful Śamatha, Samādhi, and Dhyāna. As for their fruition, the names appear in many places. For instance, in the first volume: "the original pure essence of beginningless Bodhi and Nirvāṇa"; in the second volume: "this seeing and its conditions are originally the wonderful, pure, bright essence of Bodhi." These point to the fruition of virtue through the causal mind. In the seventh volume, on the first ground: "skillfully and perfectly penetrating the great Bodhi"—this points to the fruition of partial realization. In the tenth volume: "perfectly complete Bodhi, returning to no-gain"—this points to the ultimate fruition.

Now, following the model of the three truths, we may divide them in two ways: first, the three wisdoms that vertically align with the three truths of the ten realms; second, the three wisdoms that horizontally align with the three truths of the ten realms.

Regarding the first: the commentaries on the Great Perfection of Wisdom explain two kinds of three wisdoms. Initially, for ease of understanding, they are assigned to three types of persons: Śrāvakas to wisdom of all aspects, Bodhisattvas to wisdom of the paths and means, and Buddhas to wisdom of all forms. Thus, wisdom of all aspects vertically aligns with the truth of emptiness of the Śrāvaka and Pratyekabuddha realms; wisdom of the paths and means vertically aligns with the conventional truth of the six mundane realms; and wisdom of all forms vertically aligns with the middle truth of the Buddha and Bodhisattva realms.

Regarding the second—the three wisdoms horizontally aligning with the three truths of the ten realms—after the treatises assign the three wisdoms to three types of persons, they further state: "The three wisdoms are actually attained in a single mind." There is only one contemplation that is three contemplations, contemplating one truth that is three truths. The one truth being three truths aligns with the meaning that "the true nature makes the three truths of the ten realms all non-existent." The one contemplation being three contemplations aligns with, the Wonderful Śamatha, Samādhi, and Dhyāna. The truth is what wisdom contemplates; contemplation is the cause of wisdom. Since there is an object of contemplation, there must be a wisdom that contemplates it; since there are three types of cessation as causes, there must be three wisdoms as results.

The scripture text is abbreviated simply saying: "I, through neither extinguishing nor arising, unite with the Thus Come One's Treasury." Moreover, "not extinguishing" means serene extinction, and "not arising" means no-arising. The patience of serene extinction is the general essence of the ultimate three wisdoms; the patience of no-arising is the general essence of the partial three wisdoms. Following this principle, it should be said: "I, through neither extinguishing nor arising, unite the wisdom of all aspects with the truth of the Thus Come One's Treasury, while the three truths of the ten realms are all negated," and so forth.

To analyze this, there are three points: first, whether the names and meanings are complete or incomplete; second, whether the essence of wisdom is perfectly integrated or not; third, whether both name and essence transform together or not.

Regarding the first: In the Tripitaka and Shared (通) teachings, since the cause involves only the one-sided cultivation of emptiness contemplation, how could the resultant wisdom be complete? Therefore, the commentaries only use "wisdom of all aspects" to match the two vehicles. In the Distinct teaching, one practices the three contemplations sequentially: entering the tenth stage of abiding through emptiness contemplation, realizing wisdom of all aspects—this corresponds to the Śrāvaka fruition in the commentaries. Entering the tenth stage of practice through conventional contemplation, realizing wisdom of the paths and means—this corresponds to the Bodhisattva fruition in the commentaries. Entering the first ground and ultimate enlightenment through the middle contemplation, realizing wisdom of all forms—this corresponds to the Buddha fruition in the commentaries. Such a sequential approach is only the meaning of vertical alignment with the three truths of the ten realms.

But the three wisdoms of this sutra fully encompass both vertical and horizontal meanings. For example, when I unite with the truth of the Thus Come One's Treasury through neither extinguishing nor arising, then the three truths of the ten realms are all negated. Negating the conventional truth of the six mundane realms is wisdom of all aspects. Negating the truth of emptiness of the two vehicles is wisdom of the paths and means. Negating the middle way of Buddhas and Bodhisattvas is wisdom of all forms, the knowledge of all categories. Although vertically there are three kinds, horizontally viewed this is only wisdom of all aspects, since the negation of all is its primary function.

Next, when I unite with the conventional truth of the Thus Come One's Treasury through neither extinguishing nor arising, then the three truths of the ten realms are all affirmed. Affirming the conventional truth of the six mundane realms is wisdom of the paths and means. Affirming the truth of emptiness of the two vehicles is wisdom of all aspects. Affirming the middle way of Buddhas and Bodhisattvas is wisdom of all forms, the serene extinction that veils both extremes. Although vertically there are three kinds, horizontally viewed this is only wisdom of the paths and means, since the affirmation of all is its primary function.

Furthermore, when I unite with the middle way of the Thus Come One's Treasury through neither extinguishing nor arising, then the three truths of the ten realms are all negated and established together. The conventional truth of the six mundane realms — its negation is wisdom of the paths and means that dually illuminates the middle way; its establishment is wisdom of all aspects that dually illuminates the middle way; both negation and establishment together constitute wisdom of all forms, the middle way's dual veiling. The truth of emptiness of the two vehicles — its negation is wisdom of all aspects that dually illuminates the middle way; its establishment is wisdom of the paths and means that dually illuminates the middle way; both negation and establishment together constitute wisdom of all forms, the middle way's dual veiling. The middle way of Buddhas and Bodhisattvas — its negation is wisdom of all forms veiling both extremes; its establishment is wisdom of all forms illuminating both extremes; both negation and establishment together constitute wisdom of all forms, the serene extinction that knows all types of activities.

Although vertically there are three kinds, horizontally viewed this is only wisdom of all forms, since negation and establishment together is its primary function. Thus, with only one "neither extinguishing nor arising" uniting with the three truths of the Thus Come One's Treasury, both vertical and horizontal three wisdoms are fully accomplished.

Regarding the second point—whether the essence of wisdom is perfectly integrated: The three wisdoms of the Distinct teaching are merely one vertical aspect of the three wisdoms in this sutra. How could they be called perfectly integrated? The three wisdoms of this sutra, as discussed above, when horizontally viewed in relation to the vertical, yield three times three; when vertically viewed in relation to the horizontal, still remain one three. One and three are mutually identical, and three likewise has no independent abode; one-three, three-three—all are simply one mind. Thus, the sutra simply uses "neither extinguishing nor arising" to cover it. The three truths are the realm to be united with; the three wisdoms are the mind that unites. Since the truth is simultaneously one and three, wisdom is likewise three and one.

Moreover, the truth is like the bottom of a box, and wisdom is like its lid—not only do their boundaries correspond, but truth and wisdom merge indistinguishably, boundless, as a single constant mind. Hence the sutra says: "I, through neither extinguishing nor arising, unite with the Thus Come One's Treasury, and the Thus Come One's Treasury is only the wonderful, enlightened, brightly illuminating all realms." Tiantai establishes four statements regarding realm and wisdom: "Wisdom illuminates the realm; the realm illuminates wisdom; wisdom illuminates wisdom; the realm illuminates the realm." This perfectly illuminated realm matches well with the meaning here.

Regarding the third point—whether name and essence both transform: In the three earlier teachings, because the practice is deluded, the three contemplations inherent in nature become separate cultivations. Thus, at the fruition, not only do the names change, but the essence must also transform. In the perfect cessation of this sutra, although it is said that one is inherent in nature and the other is accomplished through cultivation, it is actually the full manifestation of nature through cultivation—cultivation is not something separate. Therefore, throughout the day one cultivates yet does not cultivate; throughout the day one acts yet does not act. This is because the Buddha's own truth serves as the foundation of great concentration—each moment is fully cultivation within nature itself.

The Diagram of the Perfect Fusion of the Three Wisdoms and the Perfect Fusion of the Three Truths

Thus, the Tiantai school explains the Three Prajnas, saying: "Prajna is called true wisdom."

The Wisdom of True Reality—neither still nor shining—is the Wisdom of All Modes. (Text) This aligns with the Chan teaching that stillness and illumination are not two.

It also says: "The Wisdom of Contemplative Insight—not still, yet still—is the Wisdom of All Things." (Text) This accords with the meaning of Shamatha's stillness.

And it says: "The Wisdom of Skillful Means—not shining, yet shining—is the Wisdom of All Paths." (Text) This corresponds to the contemplative illumination of Samapatti.

Thus, although these three wisdoms are called, from an ultimate standpoint, Great Bodhi, Perfect Bodhi, and so forth, their essence never changes; cause and effect alike are inseparable from stillness and illumination.

Therefore, the sutra says: "This is called the Wonderful Lotus, the King of Vajra Jewel Awareness—this is it. This is called the Ultimate Perfection of Wisdom."

Third, the Ultimate Severance: This is the severing of the three delusions by means of the preceding three kinds of wisdom. 1. The delusion of views and thoughts, so named because of its cessation through understanding; that is, the sharp and dull ten fetters, which in their divisions amount to eighty-eight and eighty-one varieties. This delusion obstructs the truth of ultimate reality. 2. The delusion of dust-like sands, so named because of the truth it obstructs; since the dharmas (teachings) are as numerous as dust-like sands, and each one cannot be fully known, this obstructs the truth of conventional reality. 3. The delusion of ignorance, which is the failure to understand the Dharma Realm and the lack of illumination regarding it; it is broadly divided into forty-two grades. This obstructs the truth of the Middle Way.

Of these three delusions, their names and meanings appear in this sutra only for the delusion of views and thoughts and the delusion of ignorance. The sutra says: "Now we are entangled by two hindrances, all because we do not know the still, eternal mind-nature." The commentary explains: "Afflictions and what is known are called the two hindrances." The affliction hindrance refers to the fundamental and the derivative, which is the delusion of views and thoughts. The hindrance of what is known, also called the hindrance of wisdom, obstructs the attainment of all-knowing wisdom; this is the delusion of ignorance. It also says: "All living beings fail to accomplish Bodhi and Arhatship, all because they are misled by guest dust and afflictions." This refers to the delusion of views and thoughts. It also says: "Clear water appearing before one is called the initial subduing of guest dust and afflictions; removing the mud to leave pure water is called the eternal severance of the fundamental ignorance." This refers to the two delusions of views and thoughts and ignorance. It also says: "Having attained the fruit of Stream-Enterer, one has already eliminated the delusions cut off by views in the Three Realms, yet one still does not know the subtle habits within the faculties; those habits must be cut off through cultivation. How much more so for the divisions and head-counts within this?" What is cut off by views and cultivation is the delusion of views and thoughts; the divisions and head-counts are the delusion of ignorance (and so on).

Why does the sutra not mention the delusion of dust-like sands? Because when one examines the truths strictly, there are only the Middle Way and the True, so the delusions that obstruct them are also only two kinds. Thus, the birth and death summoned by afflictions are only of the two types: fixed and transformative. But this True and Middle pervade the proper and dependent rewards of the Ten Dharma Realms; these Ten Realms are called conventional, and because their nature is inherently endowed, they are called truths. Therefore, when the Buddhas have removed both hindrances, the two truths become manifest, and their spiritual powers and wondrous functions all arise from this. Hence, it is called "responding without deliberation." The Avatamsaka Sutra speaks of great sutra scrolls emerging from a single dust mote—this is exactly what is meant.

Now, if the three truths in this sutra are not explained apart from the Ten Realms, it is also this meaning. If so, then there are only two delusions—why establish three? Answer: There are three reasons. First, because practitioners of the Separate Teaching do not know that the nature is inherently endowed, they must study separately. Thus, bodhisattvas at the stage of Ten Abodes know that the emptiness they enter is not yet ultimate, so they emerge from emptiness into conventionality, and over countless eons they extensively study and learn, guiding and benefiting all beings. Hence, this is called dust-like sands. Second, because practitioners of the Perfect Teaching already know that the mind-nature is inherently endowed, they understand that all beings not only fail to see the True and Middle truths, but also fail to attain their inherent wondrous functions. The delusions that obstruct the True and Middle are two; does not the delusion that obstructs wondrous function constitute yet another? But Perfect practitioners do not need to separately break this delusion. At the very outset of their intent, they directly contemplate the Middle in accord with nature, and when contemplation is perfected, it is naturally severed. Thus, all kinds of dharma-gates are established in accord with nature. Therefore, the Mohe Zhiguan says: When practitioners of the Perfect Teaching reach the ten faiths and purify the six faculties, they can then see all phenomena of the Ten Dharma Realms. The five grades of proper practice and the six paramitas of extensive teaching are all stages of entering conventionality. Moreover, beginning practitioners can know the Thus Come One's secret treasury; if their perfect contemplation of the three truths can immediately reach the Middle, how could they not also reach the conventional?

Third, by analogy with the contemplation that contemplates: since the sutras establish three aspects of contemplation, the delusions to be broken are also established as three in accordance with meaning.

Question: If after the Buddhas remove both hindrances, the True and Middle truths become manifest, and spiritual powers and wondrous functions arise from this, and this is called the conventional—then one should first break views, thoughts, and ignorance, and then sever dust-like sands. Why is dust-like sands broken first, before severing ignorance? Answer: If we speak in terms of ultimate principle, one should indeed fully break ignorance before the conventional truth is completely manifest. But when one breaks the delusion of views and thoughts, it is said that one breaks dust-like sands and manifests the conventional truth, because the coarse defilements of views and thoughts fall away first, and one also intrudes upon the coarse defilements of ignorance outside the Three Realms. Although the Middle truth has not yet appeared, the conventional truth can also be manifested in a similar way, and the work of transformation and guidance can achieve a small portion of "responding without deliberation." Since bodhisattvas are urgently devoted to liberating beings, they take advantage of this to guide and benefit all beings. This small portion of insight is called the severing of the dust-like sands delusion and the manifestation of the conventional truth.

Question: Views and thoughts have the five sharp and five dull as their substance. What is the substance of dust-like sands and ignorance? Answer: Ignorance has no separate substance; it takes views and thoughts as its substance, but with differences of coarse and subtle, and divisions between inside and outside the Three Realms. Thus, Tiantai says: In the Separate Teaching, the thirty minds sever views and thoughts inside the Three Realms and subdue views, thoughts, and ignorance outside the Three Realms; the ten grounds sever views, thoughts, and ignorance outside the Three Realms. In the Perfect Teaching, the ten faiths sever views and thoughts inside the Three Realms and perfectly subdue views, thoughts, and ignorance outside; the initial mind of arousing intent severs views, thoughts, and ignorance outside, until the stage of Universal Enlightenment, where it is finally exhausted. Therefore, the *Bodhisattva Bhūmi* speaks of pure, pure dhyāna: "Separated from all views is pure, pure dhyāna." The Mahāparinirvāṇa Sūtra says: "Bodhisattvas on the ten grounds are turned by the delusion of the view of no-self." It also says: "Bodhisattvas on the ten grounds see the Buddha-nature but not clearly; all Buddhas and Thus Come Ones see the Buddha-nature with complete clarity." These all refer to whether the delusion of views is fully exhausted, hence the differences of clarity and non-clarity.

Question: Are the views and thoughts outside the Three Realms only forty-two grades, or are there more? Answer: Now we speak of forty-two grades because the Mahayana sutras and commentaries mostly speak of forty-two stages from the partial realization to the ultimate, so this is roughly used as the number. But if we discuss the layers of ignorance, how could there be a fixed measure? For as one enters higher stages, the wisdom that severs becomes sharper, and within a single stage it is difficult to determine how many grades of delusion are broken. Therefore, the Great Master said: Bodhisattvas in the final mind operate without deliberate effort, swift as the wind; in a single day they can break immeasurable grades of ignorance. How much more so when the *Avatamsaka Sutra* and the *Srīmālādevī Siṃhanāda Sūtra* speak of the stage of Universal Enlightenment, where for hundreds of thousands of eons one enters the profound gate and repays the debts of ordinary beings?

Now, following the previous truths and wisdoms, we divide the meaning of severance into two kinds: First, vertical severance of ignorance obstructing the three truths of the Ten Realms. Second, horizontal severance of ignorance obstructing the three truths of the Ten Realms. We distinguish this into three parts: First, whether the names and meanings are complete or not; second, whether the subduing and severing are in sequence or not; third, whether ignorance is severed or not severed.

As for the first meaning: The two teachings within the Three Realms do not expound the principle of the Middle Way, so they have never even heard the name of ignorance, much less subdued or severed it. Thus, their ultimate attainment is only vertical severance—severing the views and thoughts that obstruct the true nature of the Two Vehicles. As for the Separate Teaching, although what it expounds is called "separate Middle," the delusion it covers is no different from that of the Perfect Teaching. But one must reach the first ground to break one grade, and reach the ultimate stage to break forty-two grades—this only constitutes a vertical approach. It is not like the Perfect Teaching, where horizontal and vertical are both complete: upon attaining the first abode, one breaks one grade of ignorance, and so on until the ultimate stage, consisting of forty-two grades, requiring the breaking of forty-two grades before it is called ultimate. Thus, in this sutra, the first abode can already engage in the ten functions, penetrating and merging into the perfectly accomplished one mind. Such layers, both single and double, up to twelve, continue until the ultimate stage is reached.

As for the second meaning, the sequence of subduing and severing: Practitioners of the Separate Teaching cultivate their causes first through emptiness, then conventionality, then the Middle. How could their subduing and severing be without sequence? Thus, at the ten faiths, they subdue views and thoughts inside the Three Realms; at the ten abodes, they sever those, along with the upper grades of dust-like sands; at the ten practices, they sever the middle grades; at the ten dedications, they sever the lower grades. Only then do they subdue ignorance, and upon attaining the first ground, they break ignorance. This is the meaning of vertical subduing and vertical severing.

In this sutra, the outer ordinary practitioner can already use the one-mind three wisdoms to perfectly subdue the delusions that obstruct the three truths of the Ten Realms. Thus, in the stage of Dry Wisdom, it is said: "Desire and love become dry; faculties and objects do not pair; the remaining body before one is no longer continued." The sutra praises the surpassing of no-learning in a snap of the fingers—this is also the same meaning. The ten grades of faith are called the inner ordinary practitioner; the views and thoughts inside the Three Realms naturally fall away first. Thus, the first faith is described as: "The perfect wonder blooms; from the true wonder and perfection, one re-issues the true wonder" (and so on). Upon attaining the first abode, one breaks one grade of ignorance and realizes one portion of the three virtues; the ten great fruits are partially manifested, and one can appear in bodies of the Ten Realms and become Buddha in a hundred worlds. Thus, the sutra says: "This good man, with the true expedient, arouses these ten minds; the mind's essence blazes forth, and the ten functions penetrate and merge into the perfectly accomplished one mind—this is called the abode of arousing the mind." From here on, until the ultimate stage, ignorance is broken progressively, and merit and virtue become progressively more excellent. This is called "one severance that severs all."

Question: Since it is said that "one severance severs all," why do the faith stages first sever views, thoughts, and dust-like sands? Answer: The *Four Teachings* commentary says: Practitioners of the Perfect Teaching originally do not aim to sever views, thoughts, and dust-like sands; their intent is to enter the abodes, sever ignorance, and see the Buddha-nature. Although they do not aim to sever, the coarse defilements of views and thoughts naturally fall away first. This is like smelting iron: the intent is to make a vessel. Though the vessel is not yet formed, the coarse dross falls away first. Although the dross is seen to fall first, the person has not a single thought of joy, because their aim is not yet fulfilled. Thus, the *Profound Meaning* says: "In equally removing the four abodes, this point is equal; but in subduing ignorance, the Tripitaka teaching is inferior." This is called "using the horizontal to subdue the vertical, and using the vertical to break the horizontal." Because the horizontal subdues the vertical, the five abodes are all subdued from the very outset; because the vertical breaks the horizontal, the coarse defilements of views and thoughts fall away first. Therefore, Ānanda asks: "Are these five aggregates eliminated together, or exhausted in sequence?" The Thus Come One answers: "The origin of these five aggregates arises in layers. Birth comes from consciousness; extinction begins with form. In principle, one awakens suddenly, and with awakening, all is simultaneously eliminated; in matters, it is not suddenly removed, but exhausted in sequence."

Question: If horizontal subduing also meant horizontal breaking, then it would be fitting to say the Perfect surpasses the Separate. But since it is horizontal subduing and vertical breaking, no different from the Separate, what is the value of horizontal subduing? Answer: With vertical subduing and vertical breaking, achieving success is difficult; with horizontal subduing and vertical breaking, the accomplishment is swift. This is like clarifying muddy water: a foolish person keeps stirring and settling it over and over, so it takes a long time; a wise person takes it all and places it in a large vessel, and though it be a hundred thousand gallons, it can all be settled in a day. From this analogy, one can know that the superiority and inferiority of the Perfect and Separate teachings are clear.

Third, the meaning of severing or not severing ignorance: The Separate Teaching only speaks of severing, with no meaning of not severing, because the eternal Buddha-nature is called the "separate Middle," and birth, death, and afflictions are not inherent in the nature. Thus, when the emptiness contemplation breaks views and thoughts, the six ordinary Dharma Realms are destroyed; when the conventionality contemplation breaks dust-like sands, the Two Vehicle Dharma Realms are destroyed; when the Middle contemplation breaks ignorance, even the bodhisattva's own realm is destroyed. At the fruit stage, one thinks oneself utterly gone. This is "cutting off the nine realms based on principle," which is not what we discuss here.

The present Perfect Teaching possesses both meanings: severing and not severing. As for not severing: because Perfect practitioners awaken to the fact that all dharmas are inherently endowed in the nature. Apart from Bodhi there is no affliction; apart from affliction there is no Bodhi. Affliction cannot obstruct Bodhi; Bodhi cannot destroy affliction. Thus, the Vimalakīrti Sūtra says: "For those with arrogant minds, the Buddha speaks of severing lust, anger, and delusion as liberation; for those without arrogance, lust, anger, and delusion themselves are liberation." The *Sutra of No Practice* says: "Lust, anger, and delusion are precisely the Way." It also says: "The sixty-two views are the seeds of the Thus Come One." The six faculties and six objects are without obstruction: just as the eye sees form, so too does the eye enter the three gates of liberation. The Avatamsaka speaks of the ten eyes and even the six eyes, all clarifying that within a single dust mote are contained the eight appearances of Buddhas of the ten directions and three times, their becoming Buddhas, turning the Dharma wheel, and liberating beings. The Nirvāṇa Sūtra asks: "Who has wisdom? Who has affliction? To say that insight meditation can destroy affliction?" This sutra says: "The five aggregates and six entrances are originally the Thus Come One's treasury, permanently abiding, wondrous and bright." It also reveals that in self-realization, the suffering and accumulation of the Ten Realms are all the original wondrous mind. All these sutras speak of not severing, and they are clear.

As for severing: The former statement of not severing is made in reference to the profound and mysterious ultimate principle, where the substance of ignorance is originally non-existent, to pacify the attachments and calculations of living beings. But when we discuss actually becoming Buddha, where is there a naturally born Maitreya or a spontaneously existing Śākyamuni? Moreover, if the Vimalakīrti Sūtra says that for those without arrogance, lust, anger, and delusion are liberation—who among present people is free of arrogance? If one is not arrogant, one should never say that oneself is already Buddha. Why? Because one has not yet attained complete freedom from lust, anger, and delusion; the six faculties and six objects are not yet unobstructed; and one cannot yet, like the Avatamsaka, become Buddha and turn the Dharma wheel within a single dust mote. One must know that when the sutras speak of "is," it means "is in principle." If one does not understand the basis for such "is" and "emptiness," and instead grasps at them arbitrarily, this is what is called "the squeaking of mice and the emptiness of birds." Thus, the Avatamsaka and other great Mahayana sutras all clearly describe the appearance of cultivating through stages and severing delusions. The Nirvāṇa Sūtra says: "When it is dark, there is no light; when it is light, there is no darkness. When there is affliction, there is no wisdom; when there is wisdom, there is no affliction." This sutra says: "Like clarifying muddy water placed in a still vessel—when the stillness is deep and unmoving, the sand and soil sink by themselves, and clear water appears: this is called the initial subduing of guest dust and afflictions. Removing the mud to leave pure water is called the eternal severance of fundamental ignorance." It also says: "You must strive in cultivation; to attain Bodhi, you must remove the three delusions." It also says: "When the three conditions are severed, the three causes are not produced. The madness in your mind naturally ceases. Cessation itself is Bodhi; it is not obtained from others." This is called "not severing yet severing, severing yet not severing." Because it is not severing yet severing, the three truths of the Ten Realms are all negated; because it is severing yet not severing, the three truths of the Ten Realms are all affirmed. Since severing and not severing are both present simultaneously, the three truths of the Ten Realms are all beyond establishment and negation.

The Heavenly King of Still Tones asked Mañjuśrī: "In the world of the Thus Come One Jeweled Appearance, how is the Dharma taught? Do you delight in that place?" Mañjuśrī replied: "That Dharma is taught neither to give rise to desire nor to exhaust desire; neither to give rise to hatred nor to exhaust hatred; neither to give rise to delusion nor to exhaust delusion; neither to give rise to affliction nor to exhaust affliction. Why? Because dharmas are originally unborn, and so they have nothing to be exhausted." This is the true proof of "not severing yet severing, severing yet not severing." This is called the ultimate severance.

Next, we examine the ultimate fulfillment of practices.

Question: Earlier, we discussed the ultimate aspects of principle, wisdom, and severance—all three involving both horizontal and vertical dimensions. Now, can the same distinction be applied to the subsequent stages of practice, position, cause, and fruit?

Answer: In terms of meaning, all are applicable. For example, at the very beginning of practice, one cultivates the Great Śūraṅgama Samādhi, uniting the three kinds of wisdom with the three truths, realizing that this single state encompasses all practices. Reaching the first stage of the Ten Abodes, all practices are set in motion within a single mind—this is the horizontal dimension. Progressing from the first abode through the second and onward to the stages of Equality and Marvelous Enlightenment, the practices revealed differ in their depth and refinement—this is the vertical dimension. The fifty-five stages are distributed across the six levels of identity, yet the six levels do not hinder their inherent unity—this is the horizontal. The unity does not negate the distinct levels—this is the vertical. In Mahāyāna, both cause and fruit are ultimate reality—this is the horizontal. Ultimate reality permeates both cause and fruit, clearly manifesting their sequence—this is the vertical.

Now, we first clarify the ultimate fulfillment of practice. In the title, it is said that "the myriad practices of all Bodhisattvas" are complete; in the text, it is said that "the Samādhi is replete with myriad practices." Although the title and the opening of the sutra express this general principle, in the main body of the text, the meaning of "replete with myriad practices" is never elaborated in detail. So what exactly does this fulfillment mean?

Using interpretative principles, we find that it involves three aspects: inherent endowment, encompassing inclusion, and accumulated assembly.

First, inherent endowment: The nature of sentient beings' minds inherently possesses countless virtuous qualities, more numerous than the sands of the Ganges. As Tiantai explains the "Heavenly Practice," it refers to the foremost truth of the natural principle. This principle is revealed through practice, and practice is formed because of the principle—hence it is called "Heavenly Practice."

Second, encompassing inclusion: By merely cultivating the Great Śūraṅgama Samādhi, one can encompass all practices. As Tiantai states, if one skillfully cultivates calm and insight, one can, within a single mind, be replete with myriad practices.

Third, accumulated assembly: Throughout countless eons, all the virtuous roots accumulated by sentient beings are gathered in the Tathāgatagarbha. When one reaches a profound stage, these are revealed. Thus, Tiantai explains that at the first abode in the Perfect Teaching, the aspect of conditional causes is awakened, saying: "All the good roots accumulated by sentient beings over countless eons—such as bowing, pressing palms together, snapping fingers, scattering flowers, generating Bodhicitta, making compassionate vows, diligently practicing the six pāramitās, and all other virtuous deeds—are awakened simultaneously, fulfilling myriad practices and all pāramitās."

Now, since this sutra states that "the Samādhi is replete with myriad practices," this corresponds precisely to the second meaning—encompassing inclusion. Although it is encompassing inclusion, each of the three aspects is necessarily present, because one relies on the perfect principle to cultivate the Great Samādhi, and thus the virtuous roots accumulated over countless eons are awakened. Therefore, Tiantai explains the three causes of Buddhahood: the direct cause is a single nature, while the conditional and companion causes pertain to cultivation. Although it is a single nature, the entire nature arises as cultivation; although the latter two belong to cultivation, they are not newly produced in the present. When speaking of the direct cause, it necessarily includes the conditional and companion causes. When speaking of the companion cause, it necessarily includes the direct and conditional causes. When speaking of the conditional cause, it necessarily includes the companion and direct causes. Raise one, and all three are present; speak of three, and they are one. They are neither sequential nor separate—this is the sublime three causes.

Thus, although the myriad practices are the conditional cause, being a sublime conditional cause, they necessarily include the three aspects: the first, inherent endowment, corresponds to the direct cause; the second, encompassing inclusion, corresponds to the companion cause; and the third, accumulated assembly, corresponds to the conditional cause.

Even though we speak of three aspects, when comparing them with the three truths in principle and the three wisdoms, these three are but one within the three. Likewise, the earlier three-aspect principle and wisdom are each only one within the three. Therefore, the earlier principle, wisdom, and the current myriad practices can be divided according to the three causes. Although the principle contains three truths, it belongs to the direct cause; although wisdom contains three wisdoms, it belongs to the companion cause; although practice contains three aspects, it belongs to the conditional cause.

Thus, although there are three sets of three, they are ultimately one three. But the three is not fixed as three—yet the three sets remain distinctly apparent. Hence, these three causes: in the Middle Truth and Middle Wisdom, inherent endowment is called the direct cause, which is the sublime state of true nature; in the True Truth and Empty Wisdom, encompassing inclusion is called the companion cause, which is the wisdom of illumination; in the Conventional Truth and Provisional Wisdom, accumulated assembly is called the conditional cause, which is the perfect practice that aids realization.

Therefore, in the myriad practices, the aspect of inherent endowment corresponds to the Conventional Truth in principle; the aspect of encompassing inclusion corresponds to the Samādhi in wisdom; and the aspect of accumulated assembly corresponds to the myriad practices themselves. The sutra's statement, "There is a Samādhi called the Great Buddha's Crown, the King of Śūraṅgama, replete with myriad practices," is precisely in accord with this meaning.

Now we examine this from three angles: first, whether the name and meaning are complete or incomplete; second, whether the principle and substance are inherently present or not; and third, whether the manifestation is sequential or non-sequential.

First, regarding the name and meaning: Although the Treasury and Distinctive teachings include Bodhisattvas, their adornments consist only of the two types of six pāramitās—worldly and transcendental. The countless practices such as the 108 samādhis have never even been heard of, let alone cultivated. As for the Distinctive Teaching Bodhisattvas, all Mahāyāna sutras describe their cultivation of myriad practices over countless eons. In this Perfect Teaching sutra, both the title and the text generally proclaim the myriad practices. Thus, in both the Distinctive and Perfect teachings, the name and meaning of myriad practices are complete. The difference lies in whether the principle and substance are inherently full.

For those practicing the Distinctive Teaching, their cultivation of emptiness and provisionality, not being the Middle Way, cannot be described as one-in-three and three-in-one, let alone as being replete with myriad practices. Since they cannot practice one practice encompassing all practices, they must cultivate sequentially, one by one, over countless eons. In this sutra, since it is said that "the Samādhi is replete with myriad practices," how could it be only a single practice encompassing all practices? Moreover, there is no need for separate cultivation—by merely attaining this Great King of Śūraṅgama Samādhi, all samādhis arise from meditative concentration.

Third, regarding sequential or non-sequential manifestation: The Perfection of Wisdom sutras distinguish two types of myriad practices. This sutra, being purely Perfect Teaching, presents only one type. Although the Buddha's teaching on the name and meaning of myriad practices is thus, whether manifestation is sequential or non-sequential can only be known through direct realization. The stages of realization include both similitude and true realization. Similitude realization is exemplified by the Great Master Nanyue, who said he personally realized it in one summer retreat. True realization is exemplified by the Great Master Tiantai, who explained that at the first abode, the conditional good mind is awakened, saying: "All good roots ascend to the first abode, simultaneously manifesting the principle, and in a single mind are replete with myriad practices and all pāramitās—including great compassion, the ten powers, the four fearlessnesses, the eighteen unique qualities, the four unobstructed wisdoms, great compassion, the three mindfulnesses, the six superpowers, the four means of attraction, all pāramitās, all samādhis, dhāraṇīs, and so forth." This is the Perfect Teaching's single-mind fulfillment and simultaneous sudden realization, not comparable to the Distinctive Teaching's sequential cultivation and realization at the stages of practice and absorption. This is the ultimate fulfillment of practice.

Fifth, the ultimate stage—this refers to the levels of progression one undergoes in spiritual practice. Some say that sudden enlightenment is itself Buddhahood, with no distinction of stages. They cite the *Sutra of the Enlightenment of Wisdom*: "Such practitioners do not pass from one stage to another." Others claim that the initial flash of sudden enlightenment is already the ultimate, perfect culmination, and that any talk of stages is merely an expedient for those of duller faculties, establishing labels of shallow and deep. They quote the *Laṅkāvatāra Sūtra*: "The first stage is the second stage; the second is the third. In the tranquil thusness, what stages exist?"

The Tiantai school responds: All these views are one-sided. In the equal Dharma realm, we do not even discuss enlightenment or non-enlightenment—how could we distinguish shallow from deep? But since we do discuss enlightenment and non-enlightenment, why not discuss shallow and deep? The ultimate Mahāyāna scriptures—the *Avataṃsaka*, the *Mahāsaṃnipāta*, the *Prajñāpāramitā*, and the *Lotus Sūtra*—all clarify the equality of the Dharma realm, beyond words and demonstrations, yet the stages of the bodhisattva path remain perfectly clear. The *Contemplation of Samantabhadra Sūtra* says: "The cause of the Great Vehicle is the real mark of all dharmas; the fruit of the Great Vehicle is the real mark of all dharmas." Though both are the real mark, cause and fruit are distinct. Where there is cause and fruit, there is shallow and deep—one cannot insist there are no stages at all.

Now I will clarify this in three parts: first, whether the names and meanings are complete or incomplete; second, whether the stages interpenetrate or do not interpenetrate; third, whether the stages are leapt over or not leapt over.

**First, on names and meanings.** The Hīnayāna teaching has seven sages and four fruits—voice-hearers, pratyekabuddhas, bodhisattvas, and Buddhahood—totaling fifteen stages. The shared teaching has dry wisdom, pratyekabuddhas, bodhisattvas, and Buddhahood—totaling ten stages. These are stages within the realm of birth and death, distinguished by clever or clumsy practice. Compared to this sūtra, they differ not only in realization but also in name. The *Heroic Gate Sūtra* (*Śūraṅgama Sūtra*) itself delineates fifty-two stages: ten faiths, ten abodes, ten practices, ten dedications, ten grounds, near-enlightenment, and wondrous enlightenment. The *Benevolent Kings Sūtra* lists fifty-one stages, combining near-enlightenment and wondrous enlightenment into a single Buddha stage, saying: "The three worthies and ten sages dwell in karmic reward; only the Buddha alone abides in the pure land." This sūtra's fifty-two stages match the *Heroic Gate Sūtra*, but it adds dry wisdom before the ten faiths and opens four additional practices within the ten dedications, totaling fifty-seven stages. The sūtra speaks of "fifty-five stages of the true bodhi path" because, as Tiaoxi noted, dry wisdom is not yet true, and wondrous enlightenment is no longer a path. Thus the three scriptures' stages largely agree, but the others include provisional elements with many complications, unlike this sūtra where the mind and speech are direct, and from beginning to end, the stages have no crookedness.

**Second, on whether stages interpenetrate or not.** This has two parts: first, directly clarifying interpenetration and non-interpenetration; second, using the six identities to judge this sūtra's stages.

For the first: The great master Tiantai, in his treatment of the four teachings and four contemplations, explains the six identities in each. A question in the *Four Contemplations* asks: "In the Great Vehicle, birth and death are nirvāṇa. Can one then speak of principle-identity and so forth, down to ultimate identity, even for the Tripiṭaka teaching?" The answer: "One may if one wishes. For example, the three vehicles share the principle of partial truth—that is principle-identity. Studying the names and words of the Tripiṭaka is name-identity. The five contemplations of stopping and the general and specific mindfulnesses are contemplation-practice-identity. The four wholesome roots are semblance-identity. The tolerance of suffering and true insight through to the nine non-obstruction paths is partial-identity. The thirty-four mind-moments that cut off afflictions and their habits is ultimate-identity." This applies likewise to the shared, distinct, and perfect teachings.

A question: "If all four teachings have six identities, how do we distinguish the partial from the perfect, the lesser from the greater?" Answer: "All three teachings judge by six identities—this is a case of same names but different meanings. If we apply the meaning of partial versus perfect, lesser versus greater, to these names, then not a hair's breadth is confused." According to the *Er Ya* dictionary, "identity" means "to unite." If we follow this gloss, it seems like two things coming together, called "identical." But the perfect teaching's use of "identical" does not follow this gloss. Rather, it explains the meaning as "is"—what is directly before you is it, hence called "identical." Thus the prior three teachings' use of "identical" follows the *Er Ya* gloss of two things uniting, unlike this teaching where birth and death and affliction are directly nirvāṇa and bodhi.

Now let me establish four statements to distinguish this meaning, so beginners do not conflate the teachings:

1. Identity without six—this is the ordinary person's condition. As the sūtra says: "Because all beings have forgotten this fundamental brightness, though they act all day, they are unaware, and vainly enter various destinies."

2. Six without identity—this is the condition of the shared, distinct, and partial teachings. As the sūtra says: "Not knowing the two fundamentals, they practice in confusion and cannot accomplish unsurpassed bodhi."

3. Both six and identity—this is this sūtra's fifty-five stages. As the sūtra says: "These various grounds are all accomplished through vajra contemplation of the ten profound similes of illusion, in śamatha using the Buddha's vipaśyanā for pure cultivation and realization."

4. Neither six nor identity—this is what the Thus-Come One means by "entering the wondrous adornment sea, perfecting bodhi, returning to nothing obtained."

Now, applying the six identities to this sūtra's stages: This meaning of "identity" comes from the *Vimalakīrti Sūtra*, where the great being rebukes Maitreya: "The Buddha knows that all beings are identical to nirvāṇa—nothing more to extinguish; all beings are identical to bodhi—nothing more to attain." Thus Tiantai, basing itself on "affliction is bodhi, birth and death is nirvāṇa," elucidates the six identities. Here, what is identified is affliction and birth-death; what is identified with is bodhi and nirvāṇa. On what basis are affliction and birth-death identical to bodhi and nirvāṇa? This must be explained through the ten realms of nature and cultivation, good and evil. The originally present Buddha realm is called nature-good; the originally present nine realms are called nature-evil. The conditioned arising of the Buddha realm is called cultivation-good; the conditioned arising of the nine realms is called cultivation-evil. Nature's good and evil cannot be separated—both are the same seed of all wisdom, the inherently pure nirvāṇa. Cultivation's good and evil, being conditioned, must be distinguished. The nine realms' cultivation-evil is called affliction and birth-death; the Buddha realm's cultivation-good is called the two kinds of accomplished cultivation—bodhi and nirvāṇa, which are the wisdom of all knowledge, the wisdom of diverse paths, and nirvāṇa that is perfectly pure and expediently pure.

Thus, what Vimalakīrti means by "identical" is that the cultivation-evil of the nine realms is, in its very substance, nature-evil. Nature-evil is all-pervasive; there is nothing it does not reach, effortlessly encompassing the nature-good of the Buddha realm. Because the whole nature rises into cultivation, and the whole cultivation is in nature—like water becoming waves, and waves returning to water—therefore it is said: "Affliction is bodhi; birth and death is nirvāṇa." Thus when Tiantai explains the six identities in the *Vimalakīrti Sūtra*, he says: "Birth and death is nirvāṇa, etc.—this is principle-identity. To understand it thus, in accord with the scriptures, is name-identity." When explaining the "Buddha" in the *Contemplation Sūtra*, he speaks of principle-identity Buddha and name-identity Buddha. When explaining the *Golden Light Sūtra*, he speaks of principle-identity Golden Light, and so forth through ten sets of three dharmas—principle-identity of the three paths, three consciousnesses, etc., each with six identities. This is what the *Wondrous Doctrine* means: "The meaning of six identities is not restricted to Buddhahood. All conditioned and unconditioned dharmas, the three vehicles, gods and humans, down to dung beetles, hell-beings, form and mind—all must be judged by six identities to distinguish beginning and end." Because the ten realms are all principle, there is no dharma realm that is not one and unchangeable. Thus from name-identity onward, not only is Buddhahood revealed, but the nine realms are equally manifest, and at the fruit's completion, all ten are ultimate.

Now, to which of Tiantai's judgments does this sūtra's perfect-stage six identities belong? At the sūtra's outset, it reveals two fundamentals: "One is the fundamental of birth and death from beginningless time—that you and all beings use the grasping mind as your self-nature. The second is the fundamentally pure substance of beginningless bodhi and nirvāṇa—that your present consciousness-essence, primordially bright, generates all conditions yet is forgotten by them." It also says: "This seeing and its conditions are originally the wondrous, pure, bright substance of bodhi." And: "All things in the world are identical to the wondrous, bright original mind of bodhi." This perfectly matches Vimalakīrti's "birth and death is nirvāṇa." And when the Thus-Come One reveals his own realization of the three truths, he traverses the ten realms, saying: "The thus-come storehouse, originally wondrous and bright, is mind, is emptiness—even is permanence, bliss, self, and purity." This matches the *Wondrous Doctrine*'s "at the fruit's completion, all ten are ultimate." Therefore, in this sūtra's six identities, all of Zhiyi's judgments are present. For our purposes, I will adopt only the thus-come storehouse as the framework, since the entire sūtra's teaching of the ten realms, delusion and enlightenment, cause and fruit, never goes beyond the thus-come storehouse. This gives six identities: principle-identity thus-come storehouse, name-identity, contemplation-practice-identity, semblance-identity, partial-identity, and ultimate-identity.

**Principle-identity thus-come storehouse.** From the questioning of the mind and the discernment of seeing, through the fourth scroll, the revelation of the perfect principle is entirely the meaning of principle-identity thus-come storehouse. If we take the textual passages where the aggregates, sense bases, and elements are originally the thus-come storehouse as principle-identity, the meaning becomes even clearer. Although the aggregates, bases, and elements are, in the three truths, restricted to the six ordinary realms, their meaning extends to the ten realms, since beyond the realm there are dharma-nature five aggregates, etc. According to the *Ratnakūṭa Sūtra*, the thus-come storehouse has three aspects: the empty storehouse, which is liberation from all afflictions; the non-empty storehouse, replete with inconceivable dharmas as numerous as the sands of the Ganges; and the both-empty-and-non-empty storehouse, which responds universally as form and emptiness. Though this sūtra speaks simply of the thus-come storehouse, the fourth scroll brings out all three meanings: "The thus-come storehouse, originally wondrous, is not mind, not emptiness"—this is the empty storehouse. "The thus-come storehouse, originally bright and wondrous, is mind, is emptiness"—this is the non-empty storehouse. "The thus-come storehouse, wondrous, bright, original mind, is neither identical nor different, both identical and different"—this is the both-empty-and-non-empty storehouse.

Saying "originally thus-come storehouse" means that sages and ordinary beings, form and mind, are originally perfectly pure, equal to the thus-come storehouse with no difference. As the great master said: "This is perfect wisdom, perfectly awakening all dharmas, pervading everywhere, nothing unillumined. Even the five uninterrupted hells are marks of liberation. Though obscured by confusion and inversion, the principle remains." This principle is blazingly evident, permanent in the world. No Buddha can diminish it, no Buddha can augment it. Attaining it does not elevate, losing it does not debase. Hence: "Aggregates, bases, and elements are originally the thus-come storehouse." Let me further explain: "Form-nature is true emptiness"—the aggregates, bases, and elements are originally the empty storehouse. "Emptiness-nature is true form"—they are originally the non-empty storehouse. "Purely inherent, pervading the Dharma realm"—they are originally the both-empty-and-non-empty storehouse. Using "originally" in place of "identical" makes the meaning all the clearer.

**Name-identity thus-come storehouse.** This is the beginning of cultivated virtue—hearing the aforementioned principle and its expressive names. This includes both inclusion and exclusion: In inclusion, whoever hears the Dharma with their ears, whether clear or dull, as long as they are not entirely deaf, belongs here. In exclusion, those who have not attained perfect hearing, who remain at the level of the distinct teaching's inner ordinary beings, are still in principle-identity. Because the seven expedients have not understood the ultimate name of the Śūraṅgama, they do not know the permanent principle of the thus-come storehouse. The sūtra says: "All beings continue in birth and death because they do not know the permanent true mind." This refers to exactly this.

**Contemplation-practice-identity thus-come storehouse.** The sūtra says: "Now, as you cultivate and realize the Buddha's samādhi, for the original cause of your confused thoughts, establish three gradual stages to eliminate them." The three gradual stages are: first, cultivate to remove auxiliary causes; second, truly cultivate to excise the primary nature; third, advance to oppose the present karma. This is the stage of progress from name-identity—not only understanding the names, but also cultivating contemplation. But without entering the ranks, it is not yet contemplation-practice identity. If one practices these three without cease, in the near term one can subdue the five dwelling afflictions and enter dry wisdom; in the long term, one can break the three confusions and reach true and semblance stages. Thus the sūtra says: "Because of not flowing out, one returns the source to oneself. Since conditions are no longer grasped, the faculties have no objects. Flowing back, all becomes one; the six functions no longer operate." And: "This person then attains the patient endurance of the non-arising of dharmas."

Among the three gradual stages, the first two—removing auxiliary causes and excising the primary nature—are clearly stated in the text. But the third, opposing present karma, by what method is it accomplished? Know that the method for opposing it is scattered throughout the sūtra. Summarizing and practicing it, it comes down to this: What the sūtra teaches is understanding, practice, and realization. Understanding is like the eyes, practice like the feet. Eyes and feet working together can reach the cool pond. Thus the great master Tiantai, in explaining the *Lotus Sūtra*, first sets forth the ten mysteries as the profound meaning to open perfect understanding, then establishes the ten vehicles as cessation-and-contemplation to clarify perfect practice. Following these two paths, eyes and feet are complete. Now, imitating this approach, I take eight dharmas taught in this sūtra to explain the Śūraṅgama. Though practice and realization are included, the methods of cultivation are not fully developed. Therefore I must further gather the teachings and establish ten vehicles as the basis for opposing present karma and entering the stages. Their names and meanings may resemble the eight dharmas, but this one is more detailed, that one more condensed—not without purpose.

The ten vehicles are: (1) Contemplating the inconceivable realm, (2) Truly arousing the bodhi mind, (3) Skillfully settling the mind in cessation-and-contemplation, (4) Pervasively breaking dharmas, (5) Recognizing obstruction and passage, (6) Harmonizing the factors of the path, (7) Applying antidotes to aid awakening, (8) Knowing the stages, (9) Being able to endure, (10) Transcending attachment to the Dharmic path.

These ten vehicles are fully present in this sūtra's text and meaning. If I merely set them up abstractly, it would be hard to win people's trust. So I must cite the text section by section, presenting it first, then drawing on the sūtra as evidence. This also demonstrates how Tiantai's terminology accords with the profound intent of this sūtra.

**(1) Contemplating the inconceivable realm.** The *Great Cessation and Contemplation* says: "The realm is the object of contemplation; contemplation is the subject. What is the object? The aggregates, bases, and elements—nothing beyond form and mind. Form is created by mind; its entire substance is mind." Thus the sūtra says: "The three realms have no separate dharmas; they are all made by the one mind." This sūtra says: "Aggregates, bases, and elements are originally the thus-come storehouse, the wondrous true thusness." It also says: "This ability to create is replete with all dharmas—defiled, pure, neither defiled nor pure; causes, fruits, neither causes nor fruits." Thus the sūtra says: "Mind, Buddha, and beings—these three are without difference." This sūtra's explanation of the thus-come storehouse as the ten realms' all-negation, all-affirmation, both negation and affirmation, breaking and establishing—all this is this meaning.

It also says: "Beings possess it in principle; Buddhas have accomplished it. Accomplished and possessed—both are equal in nature. In each mind are all minds; in each atom are all atoms; in each mind are all atoms; in each atom are all minds; in each mind are all lands; in each atom of lands, likewise." This sūtra says: "In the thus-come storehouse, form-nature is true emptiness; emptiness-nature is true form; purely inherent, pervading the Dharma realm." The nature of the seven elements is all like this. The first five elements are atoms; the last two are mind. This is beings' possession in principle of "in each mind are all atoms," etc. Below it says: "In one is immeasurable; in immeasurable is one; in the small appears the great; in the great appears the small. In a single mote one turns the great Dharma wheel; on a single hair-tip one manifests the jewel-king's land." This is Buddhas' accomplishment of "in each mind are all minds," etc. Delusion and enlightenment, cause and fruit—all are the same thus-come storehouse nature; thus accomplishment and principle are equally natured.

It also says: "All dharmas, all atoms, all lands and bodies—their substance is clearly present yet without self-nature. Self-nature is originally formless, transforming with things; thus mutual interpenetration while forms remain distinct. Therefore my body-mind pervades atoms and lands; Buddhas and beings are likewise." This sūtra says: "You unite the thus-come storehouse with the mind of birth and death, and the storehouse responds as form and emptiness, pervading the Dharma realm. I unite the thus-come storehouse with the neither-born-neither-ceasing, and the storehouse is only wondrous enlightenment, perfectly illuminating the Dharma realm." Comparing the passages makes this clear.

It also says: "Each body and land is inherently the same; why obstruct the differences of mind, Buddha, and beings? Differences divide into pure and defiled conditions; the essence of conditions is itself empty, not empty." This sūtra, in its three truths, due to difference, the ten realms are all affirmed; due to sameness, the ten realms are all negated. Empty, hence "form-nature is true emptiness"; not empty, hence "emptiness-nature is true form."

It also says: "The three truths, three contemplations, three non-threes; three-one-three, nothing to rest on. Truths and contemplations differ in name but are the same in substance; thus subject and object, two yet not two." This sūtra's three truths are one thus-come storehouse, hence truths are three yet not three. Wondrous śamatha, samādhi, and dhyāna—hence contemplations are three yet not three. The whole thus-come storehouse arises as the three cessations; the whole three cessations abide in the three truths. This is "only wondrous enlightenment, perfectly illuminating the Dharma realm," hence the substance is the same, not two.

It also says: "Such contemplation is called contemplating birth and death as nirvāṇa, affliction as bodhi." This sūtra's aggregates, bases, and elements are birth and death and affliction. Originally the thus-come storehouse, hence they are nirvāṇa and bodhi. My uniting the thus-come storehouse with the wondrous, bright, neither-born-neither-ceasing is contemplating birth and death as nirvāṇa, affliction as bodhi. The remaining nine vehicles all use this sentence as their framework.

**(2) Truly arousing the bodhi mind.** This is arousing conditionless compassion and making the four vast vows. Knowing that nirvāṇa is birth and death—this suffering can be crossed. Those not yet crossed, I will cause to cross. Hence the vow: "Beings are boundless; I vow to save them." This arises from the truth of suffering. Knowing that bodhi is affliction—this accumulation can be dissolved. Those not yet dissolved, I will cause to dissolve. Hence the vow: "Afflictions are countless; I vow to cut them off." This arises from the truth of accumulation. Knowing that affliction is bodhi—this path is easily trodden. Those not yet on it, I will cause to tread it. Hence the vow: "Dharma-gates are immeasurable; I vow to learn them." This arises from the truth of the path. Knowing that birth and death is nirvāṇa—this cessation is easily attained. Those not yet having attained it, I will cause to attain it. Hence the vow: "The Buddha path is unsurpassed; I vow to accomplish it." This arises from the truth of cessation. Such compassion, conditionless and thoughtless, covers all, like a great cloud. Without exertion, like a magnet attracting needles—this is called truly arousing the bodhi mind.

In this sūtra, when the appropriate listener awakens to the inconceivable realm of the thus-come storehouse, he speaks verses praising the Buddha and makes the vow: "May I now attain the fruit and become the jewel king, and thus save beings as numerous as Ganges sands." And: "In the evil world of the five turbidities, I vow to enter first; if a single being has not become Buddha, I will not take nirvāṇa here." "Becoming the jewel king" is the Buddha path—the vow to accomplish, encompassing the vow to learn the Dharma, since one must learn Dharma-gates before attaining the fruit. "Saving Ganges-sand beings" is the vow to save beings, encompassing the vow to cut off afflictions, since one must cut off afflictions to save beings. Thus when the listener, having awakened to the aggregates, bases, and elements as originally the thus-come storehouse, makes these vows, this is truly arousing the bodhi mind. But the depth of such vows varies. The *Zhao Treatise* says: "Arousing the vow at the initial mind, culminating in great compassion at the moment of facing hardship"—this is name-identity arousal. The *Benevolent Kings Sūtra* says: "Bodhisattvas of the ten good deeds arouse the great mind, forever leaving the ocean of suffering in the three realms"—this is semblance-identity arousal. The *Avataṃsaka* says: "At the moment of first arousing the mind, one becomes rightly enlightened"—this is partial-identity arousal. The listener's arousal here is at the partial level, or at least at the semblance level.

**(3) Skillfully settling the mind in cessation-and-contemplation.** The first vehicle is seeking above; the second is transforming below. By what means does one go above and below? By skillfully cultivating cessation and contemplation. Contemplating that birth and death is nirvāṇa, the mind of birth and death ceases; this very mind-nature, called the great nirvāṇa's profound meditation cave, is skillfully cultivating cessation. Contemplating that affliction is bodhi, the mind of affliction breaks; this very mind-nature, called the wisdom of the real mark, is skillfully cultivating contemplation. Like the harmonization of yin and yang, all things grow. If one skillfully cultivates cessation and contemplation, then in one mind one can be replete with myriad practices. The *Lotus Sūtra* says: "Adorned with the power of concentration and wisdom, thus delivering beings." Is this not riding cessation-and-contemplation to seek above and transform below? Hence it is called skillfully settling the mind in cessation-and-contemplation.

In this sūtra, at the start of the main teaching, the listener earnestly requests single-minded cessation-and-contemplation—the great Śūraṅgama concentration. As Tianru said: "Though he requests the great concentration, what the Thus-Come One reveals below is no other method. First, distinguishing true from false; next, harmonizing true and false. Through the fourth scroll, it is all revealing the perfect principle. This perfect principle is the root of the great concentration." The perfect principle is the aggregates, bases, and elements as originally the thus-come storehouse. Cultivating the great concentration based on this perfect principle is the same as contemplating birth and death as nirvāṇa. And saying that skillfully cultivating cessation-and-contemplation can, in one mind, be replete with myriad practices perfectly accords with this sūtra's "samādhi replete with myriad practices."

**(4) Pervasively breaking dharmas.** The preceding vehicle rides cessation-and-contemplation, above and below. Above, one should attain the fruit; below, one should attain deliverance. If now neither fruit nor deliverance is attained, what is blocking? It is because breaking dharmas is not pervasive. One must further investigate that birth and death is nirvāṇa, breaking horizontally through the obstructions of the ten realms. Investigating that affliction is bodhi, break vertically through the obstructions of the ten realms. Originally not identical to the ten dharmas, how suddenly are they identical? Therefore one must break. Originally not separate from the ten dharmas, how suddenly are they separate? Therefore one must break. Neither identical nor separate, the bodhi path is accomplished. Like a wheel-turning sage king who can break all mighty enemies yet has nothing broken—so too is prajñāpāramitā: it can break everything yet breaks nothing.

This sūtra says: "I unite the neither-born-neither-ceasing with the thus-come storehouse, and the storehouse is not mind, not emptiness"—the ten realms. Is this not "originally not identical to the ten dharmas, how suddenly identical?" Hence the need to break. It also says: "The storehouse is mind, is emptiness"—the ten realms. Is this not "originally not separate from the ten dharmas, how suddenly separate?" Hence the need to break. It also says: "The storehouse is neither identical nor separate, both identical and separate." Is this not "neither identical nor separate, the bodhi path accomplished"? If one says this is the Buddha's fruition, not the practitioner's breaking dharmas, then how can one square it with the passage below: "If in the causal stage one takes the mind of birth and death as the fundamental cause of cultivation, seeking the fruit of the neither-born-neither-ceasing Buddha vehicle, there is no such possibility"? Please seek this in principle, not be blocked by emotion.

**(5) Recognizing obstruction and passage.** Since the three contemplations have broken dharmas pervasively, this mind should accord with principle. If it still does not, one must examine closely. In all dharmas there is the nature of peace and joy—how can they all be broken? In all dharmas are Māra's nets—how can they all be grasped? One must clearly recognize obstruction and passage. If one is confused that birth and death is not nirvāṇa, that affliction is not bodhi, then the ten realms are all obstructed. If one penetrates that birth and death is nirvāṇa, that affliction is bodhi, then the ten realms are all open. Hence called recognizing obstruction and passage.

This sūtra says: "You set form and emptiness against each other, contending within the thus-come storehouse, and the storehouse responds as form and emptiness, pervading the Dharma realm." This is because one is confused that birth-death and affliction are nirvāṇa and bodhi, so one sets affliction, birth-death, form, and emptiness against each other, and the ten realms are all obstructed. This is also the fault of not understanding that in all dharmas are Māra's nets, and grasping them all. It also says: "I unite the neither-born-neither-ceasing with the thus-come storehouse, and the storehouse is only wondrous enlightenment, perfectly illuminating the Dharma realm." This is penetrating that birth-death and affliction are nirvāṇa and bodhi, so the ten realms are all open. This is also the achievement of awakening that in all dharmas is the nature of peace and joy, and not breaking them all. Again, the ten realms' three truths, all-negation and all-affirmation, are all the meaning of not grasping all or breaking all. "Establishing knowledge upon knowledge is the root of ignorance"—this is passage turning to obstruction. "Not seeing with knowledge is nirvāṇa"—this is obstruction turning to passage. "Being turned by things, one sees great and small within"—passage turning to obstruction. "Able to turn things, one is like the Thus-Come One"—obstruction turning to passage.

**(6) Skillfully cultivating the factors of the path.** Since the practitioner recognizes obstruction and passage, how does one cultivate the factors of the path on the level road? One should contemplate the body as impure—yet what is impure, cultivate as pure, neither pure nor impure. Contemplate the impermanent—yet cultivate as permanent, neither permanent nor impermanent. This is neither flourishing nor withered; in between, one enters nirvāṇa. And so with all the various factors of the path. The *Nirvāṇa Sūtra* says: "From the first arousal of the mind, always contemplate nirvāṇa and walk the path, replete with the hundred sentences of liberation, called the hundred-jin gold. Affliction is bodhi—this is called the Śūraṅgama samādhi. Cultivating the mind like space is also called the king of samādhis over the twenty-five states of existence." This is called skillfully cultivating the factors of the path.

This sūtra says: "There is a samādhi called the Great Buddha's Summit Śūraṅgama King, replete with myriad practices." This is exactly contemplating affliction as bodhi, called the Śūraṅgama samādhi, cultivating the mind, etc.

**(7) Applying antidotes to aid awakening.** Having skillfully cultivated the factors of the path, one must flow into the three gates of liberation. If difficulties arise before entering, and further difficulties arise while saving others, how to apply antidotes? If the difficulty of miserliness arises, contemplate that miserliness is bodhi—accepting, not accepting, both accepting and not accepting, up to five kinds of non-acceptance. Not accepting is giving; giving is the Dharma realm. Giving includes the six pāramitās—material support, fearlessness, Dharma. And so with the other faults. This is called applying antidotes to aid awakening.

In this sūtra, the four kinds of precepts are first explained within the single-minded concentration and wisdom. With the three learnings complete, the other pāramitās are included. It even says "replete with myriad practices"—how much more the six pāramitās! And if the fault of lust is hard to guard against due to past habits, the Buddha instructs one to recite the spiritual mantra—this too is a supreme method of antidote. If lust is hard to guard against and recitation can eliminate it, then lighter faults, melted by the power of the mantra, are easiest of all. Therefore, practitioners, when faults arise, should take up the intention and use antidotes. If one clings to the letter, unaware of adaptation, and is poisoned by nectar, this is like seeking long life but dying young. How can one not be careful!

**(8) Skillfully knowing the stages.** If the practitioner does not know the stages, there is the fault of claiming attainment without attainment, claiming realization without realization—the arrogance of the superior. One should know: birth and death is nirvāṇa—principle-identity. Understanding this, in accord with the scriptures—name-identity nirvāṇa. What is contemplated accords with the text; the text accords with contemplation—contemplation-practice nirvāṇa. First breaking view-delusions and thought-delusions, the six faculties become pure—semblance-identity nirvāṇa. Partially breaking ignorance, the Buddha nature is partially revealed—partial-identity nirvāṇa. Wisdom equal to all Buddhas, cutting off like the Great Awakening—ultimate-identity nirvāṇa. One should examine and measure: in the six identities, where does my present attainment belong? Be careful not to follow one's gut, deceiving self and others. This is called skillfully knowing the stages.

This sūtra's account of the stages is exactly this matter.

**(9) Accomplishing patient endurance.** As the practitioner walks the path, whether maturity is ripe or not, many obstacles and difficulties arise, requiring patient endurance. If one knows birth and death is nirvāṇa, then one is not seized by the realms of aggregates-bases-elements, illness, karma-images, Māra's deeds, meditative states, the two vehicles, or bodhisattvas. If one knows affliction is bodhi, then one is not seized by the realms of affliction, views, or arrogance. Able to endure this unconditioned suffering and accumulation, then birth and death cannot ensnare, affliction cannot stain. The views and attachments of the ten realms become attendants; the conditioned and transformational are servants. This is called accomplishing patient endurance.

This sūtra explains that the aggregates, bases, and elements are originally the thus-come storehouse—this is the realm of aggregates. The ten habitual causes, six retributive interchanges, and the heavens—these are karma-image realms. The form and formless heavens are meditative-state realms. The two-vehicle realm is also included. Within the consciousness aggregate, the last two types are also two-vehicle realms. And it includes the bodhisattva realm—the fifty kinds of demonic states, which are all Māra-deed realms. Affliction, views, and arrogance are also included. Only the realm of illness is not explicitly listed. The realms described in this sūtra and in the *Great Cessation and Contemplation*, whether many or few, all come down to birth and death and affliction. Views, affliction, and arrogance belong to affliction; the rest belong to birth and death. Thus Tiantai's method of patient endurance simply says: Penetrating that birth-death and affliction are nirvāṇa and bodhi, one is not ensnared or stained by any realm. This sūtra says: "The accomplishment of disruption comes from the five-aggregate host within your mind. If the host is confused, the guest takes advantage. Abiding in dhyāna, awakening, there is no fault—then those Māra deeds can do nothing to you." Abiding in dhyāna is Tiantai's contemplation of birth and death as nirvāṇa. This is also what the *Śūraṅgama Sūtra* (or the *Śūraṅgama Samādhi Sūtra*) means by: "Know that the thusness of Māra's realm and the thusness of the Buddha realm are one thusness, not two."

**(10) Transcending attachment to the Dharmic path.** Having cultivated the preceding vehicles and endured both strength and weakness, one must surely realize something of the Dharma nature. If attachment to it arises and one stops, this is crumbling just as one is about to ascend, falling just as one is about to cross—what a great loss! Therefore it is said: "Nirvāṇa is birth and death—because of attachment to nirvāṇa. Birth and death is nirvāṇa—because of advancing without retreat." Thus one should contemplate birth and death as nirvāṇa, giving rise to all the merits of concentration and samādhi. Contemplate affliction as bodhi, giving rise to dhāraṇīs, the four fearlessnesses, the eighteen unique qualities, the four unobstructed wisdoms, and all Buddha dharmas. Able to do this, one is called "attachment to the Dharmic path not arising, and prajñā arising." Hence called transcending attachment to the Dharmic path.

This sūtra says: "Beings, crazed and deluded, do not measure themselves. Encountering these appearances, each clings to what they love, first habituating the deluded mind, and resting there, taking it as the final place of refuge, declaring themselves complete in unsurpassed bodhi. Voice-hearers and pratyekabuddhas do not advance further. You should maintain the mind, uphold the Thus-Come One's path, and after my extinction, transmit this Dharma-gate to the latter age, universally causing beings to awaken to this meaning, causing their body and mind to enter the Buddha's knowledge and vision. From beginning to end, not encountering wrong paths—until entering the wondrous adornment sea, perfecting bodhi, returning to nothing obtained." This is transcending attachment to the Dharmic path.

The great master said: "These ten dharmas, horizontally and vertically gathered, are subtle and exquisite. First, distinguishing true from false in the realm; middle, proper and auxiliary aiding each other; last, endurance and non-attachment. The meaning is complete, the method clever, inclusive and comprehensive. It sets the rules for beginners and escorts practitioners to that all-wisdom. This is not something dark-realization meditators or textual Dharma-masters can know. Like Viśvakarman building the supreme hall—not sparse, not dense, seams just wide enough for a thread, towering into the sky—no clumsy artisan can imitate it. Or like a master painter sketching the frame, rendering images true to life, bones and spirit exquisite, vitality soaring—how could a mere color-filler embellish it?" If one wishes to know this thoroughly, one should open the *Great Cessation and Contemplation*; knowing that, one knows this; knowing this sūtra, one then knows the Thus-Come One and Zhiyi.

This practice begins in name-identity and culminates in contemplation-practice identity—the five grades. This sūtra calls it the ground of dry wisdom. The sūtra says: "With a mind of empty brightness, purely wisdom, the nature of wisdom bright and perfect, illumining the ten directions. Having wisdom yet dry, it is called the ground of dry wisdom." This is because, with the inconceivable contemplation contemplating the inconceivable realm, one penetrates the aggregates, bases, and elements as originally the thus-come storehouse; the two attachments to person and dharma have no real nature—hence "a mind of empty brightness, purely wisdom." And the thus-come storehouse is only wondrous enlightenment, perfectly illuminating the Dharma realm—hence "the nature of wisdom bright and perfect, illumining the ten directions." These are all perfect subduing of the five dwelling afflictions in contemplation-practice—the first appearance of the thus-come storehouse. This is what is meant by "desire and love first dried, not yet connected to the Thus-Come One's Dharma stream."

**Semblance-identity thus-come storehouse.** This is the ten faiths. "Semblance" means attaining semblance-like correspondence with the empty storehouse, the non-empty storehouse, and the both-empty-and-non-empty storehouse in contemplation. Tiantai said: "Semblance means two things are alike—like brass resembling gold, like a gourd compared to a bottle-gourd. Like fire first warming; like first crossing the sea, the water's nature is cold—only the drinker knows. If thirsty, don't wait to dig a well; what use is mere talk?" Briefly, as in the *Lotus Sūtra*'s purification of the six faculties, this is its mark.

This stage has ten: faith, mindfulness, and so forth, through vow. Tiantai pairs the ten faiths of the perfect teaching's ten stages with the ten vehicles. The *Heroic Gate Sūtra*'s distinct teaching's ten abiding minds says: "Cultivating the equality of the Dharma realm, one enters faith; skillfully cultivating compassion, one enters mindfulness; … skillfully cultivating non-attachment, one enters vow." This is a vertical pairing, one vehicle to one faith. Horizontally, each faith contains all ten vehicles. Thus the *Heroic Gate Sūtra* says: "One faith has ten; ten faiths have a hundred; the hundred dharmas are the root of all dharmas." Jingxi said: "In each faith, 'skillfully cultivating' means that, by relying on the real mark, practicing the five repentances, and striving diligently to the fifth grade, one enters the ten faiths—this is called skillful cultivation. Because of this, semblance understanding arises; thus the ten dharmas, in the semblance stage, are renamed faith-mind, and so forth through vow-mind." Why? The inconceivable realm is grounded in faith; compassion and vows are sustained by mindfulness; settling the mind in cessation-and-contemplation comes from diligence; breaking the three confusions comes from determination; unobstructed passage is true subtle wisdom; fundamentally cultivating the factors of the path seeks non-retrogression; proper and auxiliary complete, returning the cause to the fruit; not confusing the stages—then one can protect the Dharma; inner and outer unmoved, by skillfully preventing wrong; non-attachment to dharmas, by the power of great vows—thus one reaches this stage, called faith-mind. And so through vow-mind. Since the ten dharmas are practiced from the outset, each faith contains all ten—so ten faiths have a hundred, clearly.

The *Contemplation of Samantabhadra Sūtra* speaks of ten realms before the patient endurance of non-arising—this stage. Entering these ten faiths, one can break the view-and-thought delusions within the realm, break the dust-and-sand delusions beyond the realm, and subdue the ignorance dwelling affliction. The first faith says: "All false thoughts are completely extinguished without remainder." This refers to this.

**Partial-identity thus-come storehouse.** Also called partial realization—partially breaking ignorance, partially realizing truth. Excluding the four additional practices, there are forty-one stages: ten abodes, ten practices, ten dedications, ten grounds, and near-enlightenment. Since these forty-one stages are all called partial realization, each stage possesses the merits of all stages—each part is true. The *Prajñāpāramitā* explains the forty-two letters, with equal words and equal letters. Hearing the "A" gate, one understands all meanings—because all dharmas are originally unborn. Through the forty-second letter "TA," one enters all boundaries, neither ending nor beginning; beyond "TA" there is no letter to speak. Each letter enters the forty-two letters; the forty-two letters all enter one letter. Master Nanyue said: "Why not take this as symbolizing the forty-two stages?" The perfect teaching's first abode attains patient endurance of non-arising, matching "A" as originally unborn; wondrous enlightenment's ultimate consummation matches "TA" as neither ending nor beginning; each stage possessing all stages' merits matches the meaning of one letter entering many, many entering one. Hence the *Avataṃsaka* says: "From the first ground, one is replete with the merits of all grounds."

Following this meaning, I will briefly explain the merits realized at the stage of first arousal of the mind in order to clarify partial realization. The merits of all other stages can be known by analogy. "First arousal of the mind abode"—the *Benevolent Kings Sūtra* says: "Entering the principle of prajñā is called abiding"—that is, abiding in the secret treasury with the non-abiding dharma. Tiantai's explanation has two parts: the cause of entering this abode, and the characteristics of arousal.

The cause of entering: as the *Wondrous Doctrine* says: "From the semblance ten faiths, one can enter the true central wisdom of the ten abodes."

The characteristics of arousal: At the first arousal, three kinds of mind arise: (1) The auxiliary-cause good mind arises—abiding in the inconceivable liberation of the Śūraṅgama concentration. (2) The wisdom-cause mind arises—abiding in the ultimate emptiness of Mahāprajñā. (3) The direct-cause principle mind arises—abiding in the real-mark Dharma body, the middle way, the first meaning. In essence, this is abiding in the three virtues and all Buddha dharmas. Also, abiding in the pure, perfect bodhi mind, conditionless compassion, unconditioned vows, covering the Dharma realm. Also, abiding in the accomplishment, in a single thought, of all myriad practices and pāramitās. Also, abiding in all-knowing wisdom, perfectly cutting off delusions, thoughts, and ignorance in the Dharma realm. Also, abiding in the attainment of the Buddha eye, perfectly seeing the three truths of the ten realms. Also, abiding in perfect entry into all Dharma-gates—the samādhis over the twenty-five states of existence, secretly benefiting beings. Also, abiding in the bodhisattva's perfect karma, able to manifest all spiritual powers—the inconceivable transformations of the three wheels, filling the Dharma realm, visibly benefiting beings. Also, able to accomplish opening the provisional and revealing the real, entering the one vehicle path. Also, able to adorn and purify all Buddha lands, arouse the three karmas, make offerings to all Buddhas of the ten directions, attain perfect dhāraṇīs, receive and uphold all Buddha dharmas, like clouds holding rain.

Also, abiding, one can, from a single ground, be replete with the merits of all grounds; mind after mind is still and extinct, naturally flowing into the sea of all-knowledge. Jingxi said: "Realizing the inconceivable is called abiding in all Buddha dharmas. Realizing the three kinds of bodhi is called abiding in compassion covering all. Realizing stillness-and-illumination cessation-and-contemplation is called abiding in the three wisdoms of one mind. Realizing the breaking of the three confusions is called abiding in all-knowing wisdom. Realizing unobstructed passage is called abiding in the Buddha eye's perfect vision. Realizing the unconditioned factors of the path is called abiding in the Dharma body's secret benefit. Realizing the auxiliary practices and myriad deeds is called abiding in spiritual powers' visible benefit. Realizing the perfect gate's real stage is called abiding in opening and revealing the two vehicles. Realizing patient endurance of inner and outer is called abiding in the adornment and purification of Buddha lands. Realizing non-attachment to all dharmas is called abiding in the merits of all grounds." This first abode's realization turns semblance into truth.

This sūtra says: "This good man, with the true expedient, arouses these ten minds. The mind's essence radiates, the ten functions interpenetrate, perfectly forming one mind—called the abode of arousing the mind." The ten minds are the prior ten faiths. "With the true expedient, arousing these ten minds" is precisely Tiantai's explanation of the cause of entering the ten abodes—from the semblance ten faiths, one can enter the true central wisdom. "The mind's essence radiates, the ten functions interpenetrate, perfectly forming one mind" is precisely Tiantai's explanation of the characteristics of arousal—turning semblance into truth, arousing the ten virtues.

But this first abode's text is still summary. To display its characteristics one by one, it should be like Guanyin's account. The sūtra says: "Birth and death extinguished, stillness appears"—this is abiding in the three virtues and all Buddha dharmas. The sūtra says: "The ten directions are perfectly bright; two supreme achievements are obtained. One: above, merging with the original wondrous mind of all Buddhas of the ten directions, sharing the same compassionate power as the Buddhas. Two: below, merging with all six-path beings of the ten directions, sharing the same sorrow and longing"—this is abiding in the pure, perfect bodhi mind, conditionless compassion, unconditioned vows, covering the Dharma realm. It is also abiding in the Buddha eye, perfectly seeing the three truths of the ten realms. The sūtra says: "Suddenly transcending the worldly and world-transcending"—this is abiding in all-knowing wisdom, perfectly cutting off delusions, thoughts, and ignorance in the Dharma realm. The sūtra says: "Because of sharing the Buddha's compassionate power, my body accomplishes the thirty-two responses, entering lands"—this is abiding in the bodhisattva's perfect karma, manifesting all spiritual powers, the three wheels' inconceivable transformations, filling the Dharma realm, visibly benefiting beings. The sūtra says: "Because of sharing beings' sorrowful power, beings obtain fourteen fearlessness merits within my body and mind"—this is abiding in perfect entry into all Dharma-gates, the samādhis over the twenty-five states of existence, secretly benefiting beings. The sūtra says: "Without moving the seat of awakening, entering the world, not destroying the world, able to pervade the ten directions, offering to Buddhas as numerous as motes of dust." And: "The six faculties become perfectly bright, illumination without duality, containing the ten directions, establishing the great perfect mirror, the empty thus-come storehouse, receiving and following the secret Dharma-gates of the ten-direction Thus-Come Ones, receiving without loss"—this is abiding in the ability to adorn and purify all Buddha lands, arouse the three karmas, make offerings to the Thus-Come Ones, attain perfect dhāraṇīs, and receive and uphold all Buddha dharmas. Like clouds holding rain, the sūtra says: "If bodhisattvas enter samādhi, cultivating the unconditioned, their superior understanding now perfected, I manifest a Buddha body and teach them, causing their liberation"—this is the ability to accomplish opening the provisional and revealing the real, entering the one vehicle path. Summarizing the preceding merits, this is the ability to be replete, from a single ground, with the merits of all grounds, mind after mind still and extinct, naturally flowing into the sea of all-knowledge. It is also abiding in the accomplishment, in a single thought, of all myriad practices and pāramitās.

But Guanyin's realization is not limited to the first abode; still, it can be explained by the first abode. The first abode being so, below, with the three contemplations manifest and effortless mind, cutting off immeasurable grades of ignorance in the Dharma realm, with merits beyond reckoning, it is broadly divided into ten grades of wisdom and cutting-off, clarifying the ten abodes.

As the sūtra's ten practices: that is, in the Buddha nature's first meaning, the unconditioned true illumination, one mind replete with all practices, thought after thought advancing, flowing into the equal Dharma realm, breaking ten grades of ignorance, accomplishing ten grades of wisdom and cutting-off. All the practices and pāramitās, inconceivable, growing and giving rise to self-benefiting and other-benefiting merits, equal to space—hence named the ten practices.

As the sūtra's ten dedications: that is, the effortless, inconceivable, unconditioned true illumination, thought after thought developing, increasing all the vows and practices of the Dharma realm; principle and phenomena harmonized and fused, mind after mind still and extinct, naturally returning into the equal Dharma realm, the sea of all-knowledge. Further breaking ten grades of ignorance, realizing ten grades of wisdom and cutting-off—hence named the ten dedications.

As the sūtra's ten grounds: that is, the unconditioned true illumination entering the effortless path, like the great earth, able to give birth to all Buddha dharmas, able to bear the beings of the Dharma realm, universally entering the Buddha grounds of the three times, vast as the Dharma realm, ultimate as space. Further breaking ten grades of ignorance, accomplishing ten grades of wisdom and cutting-off—thus the ten grounds are clarified.

As the sūtra's near-enlightenment: that is, contemplating to the very bottom and edge of beginningless ignorance, wisdom complete and ultimately pure, cutting off the final, deepest, subtlest ignorance, ascending to the summit of the middle way, parting from the parents of ignorance. This is called "one who still has something to cut off"—the one with superiority.

As the sūtra says, these above forty-one stages are all called partial-realization, i.e., the thus-come storehouse.

**Ultimate-identity thus-come storehouse.** The forty-second, wondrous enlightenment: ultimate liberation, unsurpassed Buddha wisdom—hence "one with nothing to cut off" is called the unsurpassed one. This is the great nirvāṇa of the three virtues, neither vertical nor horizontal, the final mind. And with the great principle, great vows, great adornment, great wisdom-cutting, great all-knowing, great path, great function, great provisional-real, great benefit, great non-abiding—that is, the perfect culmination of the preceding ten vehicles riding, dwelling in the Buddha, beyond "TA," with no letter to speak. Hence Vairocana Buddha is called "pure and full"—all is complete.

Jingxi said: "The stage of wondrous enlightenment is called the great nirvāṇa; the ten dharmas here are all called great." Therefore the text says: "Having driven the carriage to the destination, it is still called a carriage." Prior to this, though replete with all dharmas, not yet ultimately manifest—not called great. Though having compassion, obstructed by ignorance—not called great. Though always still and illuminating, the adornment is not yet exhausted—the ability to adorn is not great. Though breaking the three confusions, wisdom is not yet complete—hence wisdom is not great. Though knowing obstruction and passage, obstruction is not yet exhausted—hence knowledge is not great. Though attaining the factors of the path, the path is not yet ultimate—hence the path is not great. Though using proper and auxiliary, the proper practice is not yet full—hence function is not great. Though opening the provisional, the principle is not yet ultimately exhausted—hence opening is not great. Though enduring the two extremes, there are still residual doubts—hence benefit is not great. Though not attached to stages, the stage is not yet ultimate—hence the stage is not great. Thus at wondrous enlightenment, all ten are called great, called the ultimate vehicle. This sūtra's title calling it "Great Buddha" is precisely this. This is called ultimate-identity thus-come storehouse.

**Third, on leaping over or not leaping over.** The stages judged by these six identities, generally speaking for dull faculties, do not skip grades—hence these fifty-seven turnings of cultivation, realization, wisdom, and cutting-off. For keen faculties with swift wisdom, there are naturally those who in a single lifetime leap over the ten faiths, ten abodes, ten practices, ten dedications, four additional practices, bodhisattva practices, vajra, ten grounds, near-enlightenment, and perfectly bright, entering the Thus-Come One's wondrous adornment sea, perfecting bodhi, returning to nothing obtained. They are not necessarily bound by this limit. Hence the sūtra says: "Thus leaping over the ten faiths, ten abodes, ten practices, ten dedications, four additional practices, bodhisattva practices, vajra, ten grounds, near-enlightenment, and perfectly bright, entering the Thus-Come One's wondrous adornment sea, perfecting bodhi, returning to nothing obtained." And the prior three teachings each have their own leaping or non-leaping differences, distinguishing keen and dull faculties—but the partial and lesser are different from this teaching. This is called the ultimate stage.

Shurangama Sutra: Profound Meaning, Volume 2