大章第三明宗者，妙玄云：宗者，修行之喉襟，顯體之要蹊。如梁柱持屋，結網綱維，提維則目動，梁安則桷存。蓋因果之宗，是一經顯體之要故也。釋此為二：初簡宗體，次正明宗。簡宗體者，妙玄云：有人言：宗即是體，體即是宗。今所不用。何者？宗致既是因果，因果即二理，體非因非果，體即不二。體若是二，體即非體；體若不二，體即非宗；宗若不二，宗即非宗；宗若是二，宗即非體。云何而言體即是宗，宗即是體？又梁柱是屋綱維，屋空是梁柱所取，不應以梁柱是屋空，屋空是梁柱。宗體若一，其過如是。又宗體異者，則二法孤調，宗非顯體之宗，體非宗家之體。宗非顯體之宗，則邪倒無印；體非宗家之體，則體狹不周。離法性外，別有因果。宗體若異，其過如是。今言不異而異故有宗，不一而一故有體。釋論云：離諸法實相，餘皆魔事。普賢觀經云：大乘因者，諸法實相是；大乘果者，諸法實相是。即其義也。當知實相體通而非因果，行始辨因，行終論果，是則諸大乘經皆以實相因果為經宗要也。次正明宗者，諸大乘經雖通以實相因果為經宗要，但因果體通而遍應眾號，如觀經疏以修心妙觀感四淨土為經宗要。修心妙觀，實相因也；四種淨土，實相果也。今經云：汝等若欲捐捨聲聞，修菩薩乘，入佛知見，應當審觀因地發心與果地覺為同為異？若於因地以生滅心為本，修因而求佛乘不生不滅之果，無有是處。此義正同普賢觀經大乘因果皆是實相。然通義若此，別義云何？昔孤山圓師甞判此經以圓通妙定為宗，蓋的取觀音耳根圓通，通取一經所明定行。雲間師則以楞嚴妙定為宗，謂阿難始以三止為請，故經之初後非談空假即說中道，此為宗要。今觀二師所立，雖俱得其旨，然皆有義無文，悉非經之正意。其正意者，乃佛之知見也。以此為宗，不唯攝法周備，文義亦復顯然。如經初如來首告之云：一切眾生生死相續，皆由不知常住真心性淨明體。徵心之初，如來問云：惟心與目今何所在？當機復請云：發妙明心開我道眼。如來許云：令諸眾生獲妙微密性淨明心得清淨眼。四卷斥凡小云：用世語言入佛知見。阿難請入華屋云：得陀羅尼入佛知見。如來答云：汝欲捐捨聲聞修菩薩乘入佛知見，應當審觀因地發心。五卷云：知見立知即無明本，知見無見斯即涅槃。此等經文凡若干處，顯言知見體用。復次知見乃是略舉備必六根，故經云：令汝安樂妙常。同是六根，更非他物。然根必對境，對必發識。是以經中前之四卷明體，廣約陰入處界及以七大以明常住真心。下文明宗，亦各以體中一法以陳圓通，故有二十五聖之多以明佛之知見。故經云：十方如來於十八界一一修行皆得圓滿菩提。此等經義皆所以顯詮佛之知見也。言攝法周備者，如知見既備六根，則耳根在其中矣。既曰知見無見，斯即涅槃，此則六根通須首楞大定為本，謂之佛之知見也。故阿難經初有通別兩請，如來下文亦有通別兩答。自徵心訖自證，皆所以答通請奢摩他也。請入華屋訖選圓通，皆所以答別請最初方便也。然答別之中，雖正意在別，而意亦兼通。如初心二決定義云：汝等若欲捐捨聲聞(云云)，此則意令依常住真心以修大定，乃通義也。次云汝等(云云)，此則意令即六根降伏煩惱，乃別義也。又此二決定義，乃應前二種根本而說。彼云：一者無始生死根本，即第二決定也。二者無始菩提涅槃元清淨體，即第一決定也。須知一經所詮，不出二種決定，如來乃先立二種根本。是則一經大旨，於首卷中先已舉似，後之經文，不過敷陳委悉二決定之義耳。又二種根本決定，亦是總答。阿難通別兩請，第一根本及第二決定，答別也。第二根本及第一決定，答通也。所以阿難必通別兩請，如來必通別兩答者，蓋通若無別，則通無所入之門。別若無通，則別為事相之行。如世人誰無六根，由知見立知，即無明本。諸佛豈無六根，由知見無見，斯即涅槃。如人有目，日光明照，乃能見種種色也。問：若以佛之知見為宗者，則佛勑文殊選擇耳根，又何所謂？答：佛所以命文殊惟選耳根者，蓋入道雖有多門，初心豈能遍入？故令但於一門深入，入一無妄，彼六知根一時清淨。然於所入一門又必有要，苟得其要，則與不圓根日劫相倍。此方眾生餘根識鈍，惟耳根最利，故文殊順機選之，以此耳根圓通為入佛知見之要門，非謂圓通但只耳根而已。此與摩訶止觀初心修觀必先內心，故於三科揀却界入，復於五陰又除前四，的取識陰為所觀境，如去丈就尺、去尺就寸，伐樹得根、灸病得穴，千枝百病自然銷殞，大同小異。所以異者，彼觀第六識成圓妙三諦，此觀耳根以入圓通，所觀之境雖異，其於所顯之理又則一也。今釋此取意為二：初順機對待以明耳根，次順理絕待以明諸境。初順機對待以明耳根者，所謂此方真教體，清淨在音聞，欲取三摩地，實於聞中入。聞即耳根，以耳根為所觀之境而入圓通，故觀音自敘云：初於聞中入流亡所。然耳根為境，必云何觀之而能入流亡所？須知今明宗者，能觀之觀也；向明體者，所觀之境也。而觀依境發、境資觀顯，此中略不言入流工夫者，為已備於前文故也。故入流之旨其法無他，但初於聞中稱性觀此耳根本理如是常住、如是真淨，即是入流。言流者，乃圓通之異稱也。不入流則已，若能入流即已亡，所以聲處是耳處故。是則凡言有聲塵之所者，因循聲而流轉故也。既入圓通，何容有所？問：若體此耳根常住真淨，即是入於圓通，則根塵識三皆可等入，又何貴於耳根？答：根塵識三雖皆常住，秪可隨佛正教之量皈依仰信，實非眾生所有智分。若耳根常住真淨，就眾生現量而示，其理灼然。故文殊偈云：如觀音所說，譬如人靜居，十方俱擊皷，十處一齊聞。此則圓真實。隔垣聽音響，遐邇俱可聞，此則通真實。聲無亦無滅，聲有亦非生，生滅二圓離，此則常真實。常真實，常也；圓真實，住也；通真實，即也。此數偈不唯可以騐耳根本理，圓妙行者亦宜持此以資圓修。如人靜居之時，隨其音聲發於何方，應於障外，或動或靜，而吾之聞性圓通常住，於此彌可資而得矣。經云：今此娑婆國，聲論得宣明。又云：此方真教體，清淨在音聞。深有意乎其言之也。下言所入既寂，動靜二相了然不生者，所謂流既入矣，則返流全一，能所都亡，妙淨明心迥然獨脫，皆自然而然，妙證一時，不容前後。而經方言如是漸增等者，有以見語言文字不足以載道者，蓋在乎此。學者殆不可以次第取思議會，其於此理殆庶幾焉。問：前云六根通以首楞大定為本，而為佛之知見。今云入流之旨，其法無他，但體此耳根常住真淨即是入流，且與前釋名中奢摩他等云何會合？答：觀子之問，似必以止而止其動，必以觀而觀其昏，方曰修於止觀。亦必曰以空而破其有，以假而破其無，以中而泯其邊，方曰修於三觀。即世人之忽視圓頓止觀，類若是也。若然，則纓絡初地之修三觀，此經始終之修奢摩，皆成有作，何名聖階？須知夫止觀者，無妄名止，不昏名觀，明靜寂照，定慧之異稱也。如方其入流之時，胷中稍有一絲情繫，則彼聞性莫得其圓，通且常矣，烏足以為入流乎？故善入流者，當是時根塵逈脫，獨露真常，知滅對遺，惺惺寂寂。如偈所謂聞復翳根除，塵消覺圓淨。淨極光通達，寂照含虗空矣。何止觀而不在乎？又復應知，法本非空非假，亦非非空假。秪由法性絕待，就此寓名為中；秪由法性無染，就此寓名為空；秪由法性具足諸法，就此寓名為假。只一法性，即絕待，即無妄，即具法。如摩尼寶珠，即瑩徹，即具寶，即體圓。雖三宛然，而是一珠；雖是一珠，而三宛然。耳根圓通，亦復如是。十方俱繫皷，十處一齊聞。就此絕待，說名為中。能觀此圓，是觀中道。故經云：空覺極圓，空所空滅。隔垣聽音響，遐邇俱可聞。就此無礙，說名為空。能觀此通，是觀真空。故經云：盡聞不住，覺所覺空。聲無亦非滅，聲有亦非生。就此無生，說名為有。能觀此常，是觀妙有。故經云：動靜二相，了然不生。天台云：全由性具，實匪修成。不其然乎？此猶約不次中說於次第。若不次不次說者，舉圓必通必常，舉通必圓必常，舉常必圓必通。是故返聞之時，但觀其圓，則通之與常，皆在是矣。故觀音云：我從耳門，圓照三昧，緣心自在，因入流相，得三摩地。又云：我由觀聽，十方圓明，故觀音名，遍十方界。此乃稱性而觀，絕待而照。天台云：圓人始終，皆以中觀為體。此經初信云：即以此心中，中流入如來。彰自證云：我以不滅不生，合如來藏，而如來藏，惟妙覺明，圓照法界。二决定云：依不生滅，圓湛性成，以湛旋其虗妄滅生。皆此意也。此之妙觀，照而常寂，亦名息二邊分別，止一切妄思。由體此而息，亦名體真止，亦名空觀。隨聞一切音聲，達此聲處，全是耳處，以聞性圓故，亦名方便隨緣止，亦名假觀。此乃即觀之止，即止之觀，即中道之空假，即空假之中道也。入流之時，五住磐石砂礫，一切休息，名止息止。心緣中道，入實相慧，名停止止。實相之慧，即非止非不上(云云)。偈云：宣說金剛王，如幻不思議，佛母真三昧。又云：聞熏聞修，金剛三昧，無作妙力，旨歸於此。問：經中入流亡所，古人有以法性流釋之，或言聖流之流。栢庭揀云：然皆通而未的，不當經旨。以今言之，此一流字，正指耳根聞機所在，至微至極，間不容髮，差之毫釐，失之千里。今論圓通常云：秪由法性絕待，說名為中。何與栢庭所立，頓相反耶？答：夫法性者，有通有別。通謂諸法同以一真法界為性，別謂諸法各有自性。然諸法是一真法界本有，即通是別，即別是通，故無通不別，無別不通。是以一真法界之性圓通常，諸法之性亦莫不皆圓通常。他乃混以法性流釋，故揀云通而不的。今則的指耳根法性即圓通常，正在其所取，不在其所揀也。問：天台明法性有三種：一曰性體，此當正因；二曰性量，此當了因；三曰性具，此當緣因。今觀耳根圓通，於三性中為觀何性？答：夫耳根者，本無明生死之法，以由性具，故能當體即圓通常，圓通常即性體性量。今則稱此而觀，乃即性具觀性體性量也。問：若性具者，必生佛互具，根塵互攝。在今耳根，其義云何？答：性具之法，有自有他，自心生佛，他心生佛，只此耳根，靡不畢具。耳根圓通常，自他生佛亦圓通常，故曰陰入處界本如來藏，又曰清淨本然周遍法界。譬如一室千燈，彼彼互具，彼彼互遍。故今只觀耳根，而自他生佛莫不等觀。故觀音妙證之時，而云忽然超越世出世間，上合十方諸佛同一覺心，下合六道眾生同一悲仰，頓獲三十二應、十四無畏、四不思議。若不修時，一念頓觀果地，何能頓合生佛？又若自心不具己他生佛，則三十二應等皆成作意神通。須知此云合者，即前不生不滅合如來藏十界三諦也。稱性而修，名之為合；背性而修，名為不合。覽教之者，故宜會通。耳根圓通竟。次順理絕待以明諸境者，所謂歸元性無二，方便有多門，聖性無不通，順逆皆方便也。此中絕待須明兩意：一、順耳根之理以論絕待，次、順諸境之理以論絕待。初意者，前之耳根既圓通常，若此則當體法界攝法無餘，未甞有一法非耳根圓通所在。故善入流者，奚惟觀聲處，即耳處、味處、香處、根處、識處乃至七大，皆可入耳門圓照三昧。離耳根圓通外，更無他法可得，故云絕待。次順諸境之理以明絕待者，前之絕待傍兼而已。若正論者，一切諸法莫非圓通，故陰、入、處、界皆云本如來藏常住妙明、不動周圓、妙真如性。不動周圓，圓也；妙真如性，通也；常住妙明，常也。七大云：清淨本然，周遍法界。周遍法界，圓也；清淨，通也；本然，常也。又一二卷中顯示見性周遍，圓也；非舒非縮，通也；屈指飛光騐見不動，常也。是故以理言之，無非圓通，豈獨耳根之可取，餘境之可去乎？但此方眾生餘根識鈍，耳根最利，故佛順初機勑文殊選之，故諸聖亦不一槩稱理陳述。蓋遵佛勑，所謂汝等最初悟十八界，從何方便入三摩地之意耳。但眾生心病既多，療治難專一藥，即世人之善攝生者尚能導養得所，矧學佛之知善權者乎？且此經未來人亦得道，應病順習，豈得必拘？是故逆取經宗載伸兩意：一、順經文，二、順藏理。順經文則二十四門大小有殊，順藏理則陰、入、處、界一味平等。何則？蓋世尊既命各述最初所悟方便，則諸聖宜遵佛勑，隨以本時所悟而宣。故經二十五門，大小偏圓，條然有異。此義皎然，固無足以開權未開，而為紛紛之競矣。今之所釋，意存修入，合順藏理，以闢圓門。順經文，已如諸解。所釋順藏理，今略明之。大意為二：一縮法併義，二正明諸門。縮法併義者，若二十四門逐一分釋，則似文繁。單明一十八界，則似義闕。故縮地水火風空五大以入六塵，縮見大以入六根，縮識大以入六識，秪作三科而釋。併七大如來藏性色真空等義，以例三科而解。文約既盡，義深且明。況界以大為體，大與界同義，故縮之併之。行者苟能持此縮併文義，以歷六根，則雖剎剎塵塵，皆斯妙觀矣，又何直於二十五門而已哉。次正明諸門，為三：初六塵，次六根，三六識。六塵者，色聲香味觸法也。數雖秪六，義各有三。所謂違色順色，非違非順之色。乃至違法順法，非違非順之法。不可意者為違，可意者為順，非可意非不可意者為非違非順。眾生日用，目之所覩，乃至意之所知，不出此法。由眾生盲瞑，不了此法，其相虗假，其性乃真，所以執之以為實有。於是逢可意之色，乃至逢可意之法，即起貪愛。逢不可意之色，乃至逢不可意之法，即起嗔恚。逢非可意非不可意之色，乃至逢非可意非不可意之法，即瞢然無記。此之三毒，諸惑根本。根本既立，技末浩然，流浪生死，莫之遏絕。今之行人，既聞圓理，逢此等境，即當了達法無自性，當體我心，性色真空，性空真色，乃至性法真空，性空真法，清淨本然，周遍法界，無能無所，非有非無。若逢違順之境，以此稱性三止而止息之，則貪嗔之心，預能降伏。若逢非違非順之境，以此稱性三觀而照了之，則無記之心，預得破除。次六根者，非取浮塵根以為根體，乃取能見能聞勝義之根。此之六根，乃眼因明暗，耳因動靜，鼻因通塞，舌因甘淡，身因離合，意因生滅。吸此塵象，以為見聞嗅嘗覺知之性，離此諸塵，畢竟無體。眾生不了，謂能見聞，取境發識，念念執著，流浪生死，不能斷除。今之行人，既聞圓理，於此諸根，即當了達法無自性，當體我心，性見覺明，覺精明見，乃至性知覺明，覺精明知，清淨本然，周遍法界，無能無所，非有非無。若因明暗生眼見時，乃至生滅生意知時，以此稱性三止而止息之，則善惡之心，不能生起。若明暗等滅，見亦隨滅，乃至生滅滅時，意亦隨滅，以此稱性三觀而照了之，則無記之心，預得破除。三六識者，謂眾生日用根塵相對，即有心起，取境分別，名之為識。此之六識，乃眼色為緣，生於眼識，乃至意法為緣，生於意識，離此根塵，本無自體。眾生不了，謂為我心，念念分別，心心生滅，致羅生死，無有盡期。今之行人，既知圓理，於此六識，即當了達。識無自性，當體妙心，性識明知，覺明真識，妙覺湛然，周遍法界。若根塵緣起，生分別時，以此稱性三止而停止之，如此等心，即得併息。若根塵緣離，生無記時，以此稱性三觀而照了之，此無記心，即得破除。此妙奢摩他，是金剛王寶覺，諸塵勞門，擬之即銷。行者自當取意而修，不暇多云矣。問：耳門三昧，與餘三昧，相比較量，勝劣有幾？答：耳根圓通，勝妙甚多。今以要求，大略有二。蓋圓修法門，一須因果名目相應，一須淺深可以長修。因果相應者，如經云：因地發心，與果地覺，為同為異？若於因地，以生滅心為本修因，而求佛乘不生不滅，無有是處。且經言：果地覺中，有七種名，所謂菩提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡智。是七種名，稱謂雖別，莫不清淨圓滿，體性堅凝，如金剛王，常住不壞。今觀二十五聖，因地發心，唯觀音耳門三昧，具圓通常，與果地覺名目相應。其餘三昧，或得其一，不得其二，況復具三。如二十四中，擇其利者，則眼根為上。若相與比較，惟屈指飛光，騐見不動，正與耳根擊鐘，騐常相類。若論圓通眼根，則見性雖洞然，明前不明後，四維虧一半，及不能觀於障外。非如耳根，十方俱擊皷，十處一齊聞，隔垣聽音響，遐邇俱可聞。故眼見雖得一種常住不壞，與果地名目相應，既不得圓之與通，則果地清淨圓滿之德，又不能與之相應矣。又復應知，今耳根圓通，十方俱擊皷，十處一齊聞，即果地大圓鏡智也；隔垣聽音響，遐邇俱可聞，即空如來藏也；聲無亦非滅，聲有亦非生，即真如佛性菴摩羅識也；淨極光通達，寂照含虗空，即菩提涅槃也。又耳根三昧，若以題中大佛會通者，十方俱擊皷，十處一齊聞，即大取包括法身法界，遍一切處，是廣大義也；聲無亦非滅，聲有亦非生，即多取含攝報身智境，照發相應，不可窮盡，是含攝義也；隔垣聽音響，遐邇俱可聞，即勝取秀出應身自在，無能遏絕，是勝出義也。乃至十種大義，十種三法，一一會通可知。是故耳根三昧，若總若別，皆與果位相應。次淺深長修者，其餘法門，或淺位可修，深位不可，如優波尼沙陀修不淨觀等；或深位可修，淺位不可，如普賢心聞洞十方，生於大因力等。故文殊揀云：自餘諸方便，皆是佛威力，即事捨塵勞，非是長修學，淺深同說法。今耳根三昧具圓通，常初心修此，尚與極果名目相應，況其餘深位乎？故結位中云：是種種地，皆以金剛觀察如幻十種深喻，奢摩他中，用諸如來毗婆舍那清淨修證，漸次深入。普賢觀經云：大乘因者，諸法實相是；大乘果者，諸法實相是。於茲見矣。
**Chapter 3: Clarifying the Core Purpose**
The *Miao Xuan* says: "The core purpose is the vital passage for practice and the crucial path for realizing the essence. It is like the beams and pillars that support a house, or the main cord that holds a net together—pull the main cord and all the meshes move; secure the beams and the rafters stay in place." Since the core is about cause and effect, it is what reveals the essence of a single sutra.
We explain this in two parts: First, distinguishing between the core purpose and the essence; second, clarifying the core itself.
**Part 1: Distinguishing Core and Essence**
The *Miao Xuan* says: "Some people say the core is the essence and the essence is the core. We do not accept this. Why? Because the core involves cause and effect, which are two principles, whereas the essence is beyond cause and effect—it is non-dual. If the essence were dual, it wouldn’t be the essence; if it were non-dual, it wouldn’t be the core. If the core were non-dual, it wouldn’t be the core; if it were dual, it wouldn’t be the essence. So how can we say the essence is the core and the core is the essence? Furthermore, the beams and pillars are what support the house’s empty space; the empty space is what the beams and pillars make possible. We shouldn’t equate the beams and pillars with the empty space, or the empty space with the beams and pillars. If core and essence were one, that would be the error."
"If they were different, then the two principles would be isolated. The core wouldn’t be the core that reveals the essence, and the essence wouldn’t be the essence that is its goal. The core would fail to reveal the essence, leading to wrong views without a seal of truth. The essence wouldn’t be the goal of the core, so it would be limited and incomplete—there would be cause and effect separate from the Dharma-nature. That would be the error of making them different."
Now we say they are not different, yet distinct, so there is a core. They are not one, yet unified, so there is an essence. The *Shi Lun* says: "Apart from the true nature of reality, everything else is a demon’s affair." The *Samantabhadra Meditation Sutra* says: "The cause of the Great Vehicle is the true nature of reality; the fruit of the Great Vehicle is the true nature of reality." That is the meaning. Know that the essence, the true nature, pervades all and is not cause or effect. Practice begins it as cause, and its completion is called effect. Thus, all Mahayana sutras take the true nature and its cause-and-effect as their core and essential theme.
**Part 2: Clarifying the Core Itself**
Although all Mahayana sutras generally take the true nature and its cause-and-effect as their core, because the essence pervades all, it responds with many names. For example, the commentary on the *Contemplation Sutra* takes "cultivating the mind’s wondrous contemplation to realize the four pure lands" as its core. That wondrous contemplation is the cause of the true nature; the four pure lands are its fruit.
This sutra says: "If you wish to abandon the Hearer path and cultivate the Bodhisattva vehicle, entering the Buddha’s knowledge and vision, you should carefully examine whether the mind at the stage of cause and the enlightenment at the stage of effect are the same or different. If, at the stage of cause, you take a conditioned, Arising-and-Ceasing mind as your fundamental practice and seek the unconditioned, unarising-and-unceasing fruit of Buddhahood, there is no way this will work." This meaning exactly matches the *Samantabhadra Meditation Sutra*: the cause and fruit of the Great Vehicle are both the true nature.
But if the general meaning is like this, what is the specific meaning? In the past, Master Yuan of Lone Mountain ruled that this sutra had the "wondrous samadhi of perfect penetration" as its core, specifically referring to Guanyin’s ear-root perfect penetration and generally to all the meditative practices explained in the sutra. Master Yunjian took the "wondrous samadhi of the *Shurangama*" as its core, saying that Ananda began by requesting the three kinds of stopping, so the sutra, from beginning to end, discusses emptiness, conventional existence, or the Middle Way—this is its essential theme.
Now, looking at what these two masters established, while both grasp the general point, they have meaning but no textual basis and do not represent the sutra’s true intention. Its true intention is the **Buddha’s knowledge and vision**. Taking this as the core not only encompasses the teaching comprehensively, but the textual meaning is also clear.
For instance, at the beginning of the sutra, the Tathagata first declares: "The continuity of all beings’ birth and death is because they do not know the permanently abiding true mind, the essence of pure luminosity." When seeking the mind, the Tathagata asks: "Where are your mind and eyes now?" The recipient then requests: "Reveal the wondrous bright mind and open my spiritual eye." The Tathagata promises: "Enable all beings to obtain the wondrous, subtle, secret, pure, bright mind and gain the pure eye." In the fourth scroll, criticizing ordinary and lesser beings: "Using worldly language to enter the Buddha’s knowledge and vision." Ananda, requesting entry into the jeweled chamber, says: "Attain the *Dharani* and enter the Buddha’s knowledge and vision." The Tathagata replies: "If you wish to abandon the Hearer path, cultivate the Bodhisattva vehicle, and enter the Buddha’s knowledge and vision, you should carefully examine the mind at the stage of cause." In the fifth scroll: "Setting up knowledge within knowledge and vision is the root of ignorance; having no seeing within knowledge and vision is nirvana." These passages, in many places, explicitly speak of knowledge and vision and its function.
Furthermore, "knowledge and vision" is a shorthand that actually refers to the six faculties. Thus, the sutra says: "What gives you peace, bliss, and wondrous permanence is none other than these six faculties." But faculties must encounter sensory objects, and contact with objects produces consciousness. Therefore, the first four scrolls explain the essence broadly in terms of the aggregates, sense-fields, elements, and seven primary elements, revealing the permanently abiding true mind. Later, to clarify the core, each uses one principle from the essence to present the perfect penetration, resulting in twenty-five sages explaining the Buddha’s knowledge and vision. The sutra says: "The Tathagatas of the ten directions, by cultivating each of the eighteen realms, all attain perfect enlightenment." These teachings all serve to express the Buddha’s knowledge and vision fully.
When we say "encompasses the teaching comprehensively," since knowledge and vision includes the six faculties, the ear faculty is naturally part of it. And since it says "having no seeing within knowledge and vision is nirvana," this means all six faculties require the great *Shurangama* samadhi as their foundation, which is called "the Buddha’s knowledge and vision." So Ananda, at the start of the sutra, makes both a general and a specific request, and the Tathagata provides both a general and a specific response. From seeking the mind to the six certificates, all of this answers the general request for *shamatha* (stopping). From "requesting entry into the jeweled chamber" to "selecting perfect penetration," all of this answers the specific request for the "initial expedient."
However, within the specific response, although the main point is specific, the meaning also includes the general. For example, the two definitive principles for the beginning mind state: "If you wish to abandon the Hearer path (and so on)"—this means to rely on the true mind to cultivate the great samadhi, which is the general meaning. Then it says, "You (and so on)"—this means to use the six faculties specifically to subdue afflictions, which is the specific meaning.
Furthermore, these two definitive principles correspond to the two kinds of roots mentioned earlier. The sutra says: "First, the root of beginningless birth and death," which corresponds to the second definitive principle. "Second, the pure essence of beginningless Bodhi and nirvana," which corresponds to the first definitive principle. Know that the entire sutra does not go beyond these two kinds of definitive principles. The Tathagata establishes these two roots first. Thus, the whole purport of the sutra is already presented in the first scroll; the rest is just a detailed exposition of the meaning of these two definitive principles.
Moreover, these two definitive principles are also the general answer to Ananda’s general and specific requests. The first root and the second definitive principle answer the specific request. The second root and the first definitive principle answer the general request. Why must Ananda make both general and specific requests, and the Tathagata give both general and specific responses? Because if the general had no specific, there would be no door to enter it. If the specific had no general, it would be practice of mere phenomena. For example, ordinary people all have six faculties, but because they "set up knowledge within knowledge and vision," that is the root of ignorance. Buddhas also have six faculties, but because they "have no seeing within knowledge and vision," that is nirvana. As the sutra says: "If a person has eyes and sunlight shines, they can see various forms."
**Question:** If we take the Buddha’s knowledge and vision as the core, then what about the Buddha commanding Manjushri to select the ear faculty?
**Answer:** The Buddha commanded Manjushri to select only the ear faculty because, although there are many doors to the path, beginners cannot enter them all. So, you are told to penetrate one door deeply; by entering one without falsehood, the six knowing faculties become pure all at once. However, among the doors you enter, there must be one that is essential. If you grasp the essential, even an incomplete faculty can be equivalent to others in a single day and kalpa. The sentient beings of this world have dull faculties and consciousness; the ear faculty is the sharpest. Therefore, Manjushri, following the potential, selects this ear-based perfect penetration as the essential door to enter the Buddha’s knowledge and vision. This does not mean that perfect penetration is solely about the ear faculty.
This is similar to the *Maha Shamatha*, where beginners must first contemplate the inner mind. So, among the three aggregates, the sense-fields are set aside. Then, from the five aggregates, the first four are removed, and only the consciousness aggregate is taken as the object of contemplation. This is like "removing a yard to get a foot, removing a foot to get an inch"—cutting the tree at its root, cauterizing the disease at its point. Then thousand branches and hundred ailments naturally vanish. The principle is essentially the same. The difference is that the contemplates the sixth consciousness to achieve the wondrous, perfect three truths, whereas this sutra contemplates the ear faculty to enter perfect penetration. Although the object of contemplation differs, the principle realized is one.
Now, in explaining, we take up the meaning in two parts: first, according to relative potential to clarify the ear faculty; second, according to absolute principle to clarify all states.
**Part 1: The Ear Faculty According to Relative Potential**
The sutra says: "The true teaching body in this Saha world is purity through sound and hearing. To obtain samadhi, truly enter through hearing." "Hearing" is the ear faculty. Taking the ear faculty as the object of contemplation to enter perfect penetration, Avalokiteshvara describes himself: "First, within hearing, enter the flow and forget what is heard."
But since the ear faculty is the object, how do we contemplate it to "enter the flow and forget what is heard"? Know that when clarifying the core, we are discussing the **contemplation itself**; when previously clarifying the essence, we were discussing the **object of contemplation**. And contemplation arises depending on the object; the object is illuminated through contemplation. Here, we do not elaborate on the work of "entering the flow" because it is already provided in the preceding text.
The principle of "entering the flow" has no other method: simply, from within hearing, by nature contemplate that this ear root’s fundamental principle is thus permanently abiding, thus truly pure. This is "entering the flow." "Flow" is another name for perfect penetration. If you do not enter the flow, that’s fine; but if you do, you have already forgotten what is heard, because the place of sound is itself the place of the ear. So generally, wherever a place characterized by sound and sensory objects exists, it is because you follow the sound and flow along with it. Once you have entered perfect penetration, how could any "object" remain?
**Question:** If merely contemplating that the ear faculty is permanently abiding and truly pure constitutes entering perfect penetration, then root, sensory object, and consciousness could all be entered equally. Why value the ear faculty in particular?
**Answer:** Although root, sensory object, and consciousness are all permanently abiding, they can only be entered through faith in the Buddha’s true teaching, and this is truly not within the capacity of ordinary beings’ wisdom. But the fact that the ear faculty is permanently abiding and truly pure can be *shown directly* to beings based on their present experience. The principle is obvious. Therefore, the verse by Manjushri says: "As Avalokiteshvara said, for example, when a person sits quietly, drums are struck in all ten directions; the hearing of them all occurs simultaneously. This is the real nature of perfection." "Hearing sounds through a wall, far and near can be heard. This is the real nature of universality." "When sound is absent, there is no extinction; when sound is present, there is no arising. Thus, both arising and ceasing are perfectly transcended. This is the real nature of permanence."
"Permanence" is *constancy*; "perfection" is *abiding*; "universality" is *immediacy*. These few verses can not only verify the fundamental principle of the ear faculty, but the practitioner should also use them to nourish perfect cultivation. For example, when a person sits quietly, following any sound that arises from any direction, even beyond barriers, whether moving or still, our nature of hearing is perfect, universal, and permanently abiding. From this, we can greatly nourish our practice. The sutra says: "In this Saha world, through sound-based teaching, the truth is proclaimed." And: "The true teaching body of this land is purity within sound and hearing." These words have profound meaning.
The text then says: "When what is entered becomes still, the dual characteristics of movement and stillness are not born." This means that once the "flow" is entered, you return to the one flow, and both subject and object are lost. The wonderful, pure, bright mind stands alone, completely free. This all happens naturally. The wonderful realization occurs simultaneously; there is no before or after. The sutra’s phrase "gradually increases" shows that language and words are insufficient to express the Path. It is right here. Students should not take this as a sequential process subject to rational thought and understanding. If they do, they may come close to the principle.
**Question:** Earlier, it was said that the six faculties all take the great *Shurangama* samadhi as their foundation, which is the Buddha’s knowledge and vision. Now you say that the principle of "entering the flow" has no other method but to contemplate that this ear faculty is permanently abiding and truly pure, i.e., entering the flow. How does this harmonize with the explanations of *shamatha*, *vipasyana*, and *samatha-vipasyana* in the preceding chapter on the title?
**Answer:** From your question, it seems you think that you must "stop the moving with stopping" and "contemplate the dull with contemplation" in order to cultivate *shamatha* and *vipasyana*. Or you think you must "use emptiness to destroy existence," "use conventional existence to destroy emptiness," and "use the Middle to eliminate extremes" in order to cultivate the three contemplations. This is how ordinary people mistakenly view the perfect, sudden stopping and contemplation. If that were the case, then even the cultivation of the three contemplations on the first *bhumi* of the *Garland Sutra*, and the cultivation of *shamatha* throughout this sutra, would be creations and actions—how could they be called the "holy stages"?
Know that "stopping" means "no falsehood"; "contemplation" means "no dimness." They are names for brightness and stillness, for calm and illumination, for concentration and wisdom. For instance, when you are "entering the flow," if your mind harbors even the slightest thread of attachment, then that hearing nature will lose its perfection, universality, and permanence. How could it be considered "entering the flow"? Therefore, when one skillfully enters the flow, at that time, the faculty and its objects are far apart, the true permanence is uniquely revealed, knowledge ceases and the object is abandoned, and one is alert and clear. As the verse says: "Hearing restored, the obstructing root is removed. Dust cleared, the knowing becomes perfectly pure. Purity exhausted, light penetrates through. Stillness shines, containing empty space." Where is stopping and contemplation not present here?
Furthermore, know that the Dharma is inherently not empty, not conventional, yet also not not-empty and not-conventional. Because the Dharma-nature is absolute, we provisionally call it the Middle. Because the Dharma-nature is undefiled, we provisionally call it Emptiness. Because the Dharma-nature is endowed with all dharmas, we provisionally call it Conventional Existence. This one single Dharma-nature is simultaneously absolute, undefiled, and containing all dharmas. It is like a Mani jewel: it is transparent, possesses all jewels, and is perfectly round in form. Though the three—transparency, possession of jewels, and perfect form—are distinct, they are the one jewel. And although it is one jewel, the three are distinct. The ear faculty’s perfect penetration is also like this.
"When drums are struck in all ten directions, hearing occurs simultaneously." Because this is the Absolute, we call it the Middle. To contemplate this perfection is to contemplate the Middle Way. So the sutra says: "Emptiness and consciousness are finally completely realized; emptiness and what is empty are both extinct."
"Hearing sounds through a wall, far and near can be heard." Because this is unobstructed, we call it Emptiness. To contemplate this universality is to contemplate true Emptiness. So the sutra says: "All hearing not abiding, the consciousness that knows and the object known both become empty."
"When sound is absent, there is no extinction; when sound is present, there is no arising." Because this is non-arising, we call it Conventional Existence. To contemplate this permanence is to contemplate Wonderful Existence. So the sutra says: "The dual characteristics of movement and stillness are perfectly unborn."
Tiantai says: "Everything is due to the nature’s endowment; it is not produced by practice." Isn’t that true? This is still explained in terms of non-sequential sequence. If we speak non-sequentially, then to speak of the Perfect necessarily includes the Universal and the Permanent; to speak of the Universal necessarily implies the Perfect and the Permanent; to speak of the Permanent necessarily includes the Perfect and the Universal. Therefore, when returning the hearing, you only need to contemplate its perfection, and then both universality and permanence are included. So Avalokiteshvara says: "From the ear faculty, I perfectly illuminate the three forms of concentration; my mind is spontaneously at ease. By entering into the characteristic of flow, I realized samadhi." And: "By means of vision and hearing, I completely illuminate the ten directions. Therefore, the name ‘Avalokiteshvara’ pervades the ten directions." This is contemplation according to the nature, illumination without relativities. Tiantai says: "A perfect practitioner, from beginning to end, always uses the Middle contemplation as the essence."
At the initial stage of faith in this sutra, it says: "With this very mind, through the flow of the Middle, enter the Tathagata." The *Zhangzi* certification says: "I, using the unborn and unceasing, unite with the Tathagata-store. And the Tathagata-store is nothing but the wonderful enlightened brightness, perfectly illuminating the Dharma-realm." The two definitive principles say: "Rely on the unborn-unceasing, perfect, sublime nature of brilliance; use its tranquil brilliance to revolve around the empty and illusory, the arising and ceasing." All these illustrate this meaning.
This wondrous contemplating illumination, while illuminating, is always still. It is also called "stopping the two extremes of discrimination," "stopping all false thinking." Because, through experiencing this, you stop, it is also called "experiencing the true stopping," or "the emptiness contemplation." Upon hearing any sound, you realize that the place of sound is fully the place of the ear. Because the hearing nature is perfect, it is also called "expediently following conditions and stopping," or "the conventional existence contemplation." This is contemplating through stopping, i.e., stopping through contemplation, i.e., the Emptiness and Convention of the Middle, or the Middle within Emptiness and Convention. When entering the flow, the "rock-like" coarse afflictions and the "sand-grain-like" subtle afflictions all rest. This is called "stopping and resting." When the mind rests on the Middle Way and enters the wisdom of the true nature, this is called "stopping into stillness." The wisdom of the true nature is neither stopping nor not-stopping (and so on). The verse says: "Proclaiming the Diamond King, the inconceivable and illusory, the true samadhi that is the mother of the Buddhas." And: "Smelting by hearing and cultivating through hearing, the Diamond samadhi is the effortless, wondrous power." The ultimate meaning is right here.
**Question:** In the sutra passage "entering the flow, forgetting what is heard," in ancient times, some explained "flow" as the nature-flux or the flow of the noble path. Bo Ting rejected these, saying they were correct but not precise, and not the sutra’s original intent. According to your present explanation, this word "flow" specifically points to the location of the ear faculty’s hearing mechanism—most subtle and ultimate, not allowing even a hair’s breadth, for a slight deviation means a great error. But if it is earlier said that "the Dharma-nature is called the Middle because it is absolute," how can this be so opposite to what Bo Ting established?
**Answer:** The Dharma-nature can be viewed broadly or specifically. Broadly, all dharmas share the same one true Dharma-realm as their nature. Specifically, each dharma has its own nature. Yet all dharmas are inherent to the one true Dharma-realm. Thus the universal is the specific, and the specific is the universal; there is no universal that is not specific, and no specific that is not universal. Therefore, the nature of the one true Dharma-realm is perfect, universal, and permanent, and the nature of each individual dharma is also no less perfect, universal, and permanent. Because others used the broadly "Dharma-nature-flux" explanation, Bo Ting rejected it as being correct but not precise. Now, we specifically pinpoint the Dharma-nature of the ear faculty as being, precisely, perfect, universal, and permanent. This is exactly what we are taking, not what he rejected.
**Question:** Tiantai explains the Dharma-nature in three ways: first, the essence of the nature (corresponding to the cause of enlightenment); second, the capacity of the nature (corresponding to the condition for enlightenment); third, the endowment of the nature (corresponding to the auxiliary cause). Now, when contemplating the ear faculty’s perfect penetration, which of these three nature-aspects are we contemplating?
**Answer:** The ear faculty is fundamentally obscured by ignorance and birth and death. However, because of the nature’s endowment, it can, in its very substance, be perfect, universal, and permanent. Perfection, universality, and permanence are the essence and capacity of the nature. Now, by contemplating in accordance with this, we are, through the endowed nature, contemplating the essence and capacity of the nature.
**Question:** The "endowment of the nature" implies a mutual endowment among sentient beings and Buddhas, and an inter-penetration among root, object, and consciousness. In the case of the ear faculty, what does this mean?
**Answer:** The principle of the "endowment of the nature" includes oneself and others—the mind of oneself and sentient beings, the mind of other sentient beings and the Buddha. This ear faculty completely embodies all of these. The ear faculty is perfect, universal, and permanent; therefore, oneself, others, sentient beings, and the Buddha are also perfect, universal, and permanent. It is said: "The aggregates, sense-fields, and elements are the Tathagata-store itself." And: "They are originally pure and spontaneously so, pervading the entire Dharma-realm." It is like a thousand lamps in a single room: each inter-endows all, each inter-penetrates all. Therefore, by simply contemplating the ear faculty, oneself, others, sentient beings, and the Buddha are all equally contemplated. Thus, when Avalokiteshvara realized this, the text says: "Suddenly and transcendently surpassing the mundane and supramundane, above, he united with the Tathagatas of the ten directions in one enlightened mind; below, he united with all sentient beings in the six paths in one sense of pity and reverence. He suddenly attained the thirty-two forms of response, the fourteen kinds of fearlessness, and the four inconceivable powers."
If the mind did not cultivate for even a single moment, could it suddenly unite with sentient beings and the Buddha? And if one’s own mind did not contain oneself and others, as well as sentient beings and the Buddha, then these thirty-two responses, etc., would be merely intended, created projections. It should be known that this "unity" is the same as "uniting with the Tathagata-store of the ten paths and the three truths through the unborn and unceasing." To cultivate according to the nature is called "unity"; to cultivate contrary to the nature is "non-unity." Those who study the teachings should understand this.
The discussion of the ear faculty in perfect penetration is concluded.
**Part 2: Clarifying All States According to the Absolute Principle**
The sutra says: "Returning to the source, the nature is not dual; the expedient methods are many. The holy nature is nowhere not accessible; both favorable and unfavorable are expedient."
Here, regarding the "absolute," we need to explain two meanings: first, the absolute according to the principle of the ear faculty; second, the absolute according to the principle of all states.
**First Meaning:** Since the ear faculty discussed above is already perfect, universal, and permanent, then in its very substance it is the Dharma-realm, encompassing all dharmas without exception. There is not a single dharma that is not within the ear faculty’s perfect penetration. Therefore, for one who skillfully enters the flow, it is not only sound-places that are contemplated, but also ear-places, taste-places, scent-places, root-places, consciousness-places, even the seven primary elements—all can be entered through the ear-gate of perfect-illumination samadhi. Apart from the ear faculty’s perfect penetration, there is no other dharma to be obtained. This is called "absolute."
**Second Meaning:** The preceding "absolute" is only auxiliary. If we discuss it directly, all dharmas are without exception perfect penetration. Thus, the aggregates, sense-fields, and elements are all said to be "the Tathagata-store itself—permanent, wondrous, bright, unmoving, full and pervasive, the wondrous truly-thus nature." "Unmoving and full and pervasive" is Perfection. "Wondrous truly-thus nature" is Universality. "Permanent, wondrous, bright" is Permanence. Of the seven elements, it is said: "Originally pure and spontaneously so, pervading the whole Dharma-realm." "Pervading the whole Dharma-realm" is Perfection. "Pure" is Universality. "Originally so" is Permanence. Furthermore, volumes one and two show that the seeing-nature is universally pervasive: it is Perfection; it is neither contracted nor extended: it is Universality; the seeing that remains unmoved when fingers are counted and light flickers shows Permanence.
Therefore, from the perspective of the principle, everything is perfect penetration. Why should only the ear faculty be taken and other realms rejected? However, because the other faculties and consciousness are dull for sentient beings in this land, while the ear faculty is most keen, the Buddha, following the initial potential, commanded Manjushri to select it. Thus, the holy beings also did not generally state the principle; they followed the Buddha’s command, which means: "You, in the beginning, understood the eighteen realms. Which expedient did you use to enter samadhi?"
But since sentient beings have many forms of mental illness, it is difficult to cure them with a single medicine. Even worldly people skilled in maintaining health can guide and nourish appropriately. How much more so should those learn the Buddha’s skill in means? Furthermore, in a time when the sutra had not yet come, people still attained the Path. Whether to respond to illness and follow habits cannot be rigidly fixed. Therefore, I take the liberty of departing from the explicit core of the sutra to present two perspectives: first, following the sutra text; second, following the doctrinal principle.
By "following the sutra text," we acknowledge that the twenty-four gates differ in size and status. By "following the doctrinal principle," the aggregates, sense-fields, and elements are all of equal flavor—why? Since the World-Honored One directed each to recount the expedient by which they first awakened, the holy beings naturally followed the command and taught according to their original awakening. Hence, the twenty-five gates, whether large or small, partial or perfect, are distinctly different. This meaning is clear, and there is really no need for the endless disputes that arise when one fails to see that the provisional has been opened into the ultimate.
Now, in this explanation, since our intention is to enter through cultivation, we should accord with the doctrinal principle and open the perfect gate. "Following the sutra text" has already been discussed like the earlier commentaries. "Following the doctrinal principle" we will now briefly clarify. The main idea is in two parts: first, condensing the dharmas and merging the meanings; second, clarifying the various gates directly.
**Condensing and Merging:** If we were to explain the twenty-four gates one by one, the text would be lengthy. To explain only the eighteen realms would seem to lack completeness. Therefore, we condense the five primary elements (earth, water, fire, wind, space) into the six sense-objects; condense the seeing-element into the six faculties; condense the consciousness-element into the six consciousnesses—thus we explain only three categories. We merge the meaning of the seven primary elements and the Tathagata-store (such as "form is true emptiness, emptiness is true form") to analogize the three categories in our explanation. The text will be concise while the meaning is profound. Moreover, since the elements are the substance of the realms, and the elements and realms have the same meaning, we condense and merge them. If a practitioner can take these condensed, merged, textual meanings and apply them to the six faculties, then each and every atom becomes a perfect contemplation. What more is needed beyond the twenty-five gates?
**Secondly: Clarifying the Gates Directly:**
This has three sub-sections: 1) The six sense-objects; 2) The six faculties; 3) The six consciousnesses.
**a) The six sense-objects** are form, sound, scent, taste, touch, and dharmas. Although there are only six, each has three characteristics: disagreeable forms, agreeable forms, and neither-disagreeable-nor-agreeable forms. Similarly for dharmas—disagreeable dharmas, agreeable dharmas, and neither-disagreeable-nor-agreeable dharmas. What is disagreeable is hateful; what is agreeable is desirable; what is neither is indifferent. In daily life, what the eyes see and the mind thinks are nothing but these. Because sentient beings are blind, they do not understand that forms are false in nature and true in nature. So they cling to them as real. Therefore, encountering agreeable forms (or dharmas) they give rise to greed; encountering disagreeable forms (or dharmas) they give rise to anger; encountering neither type, they fall into a state of ignorance and torpor. These three poisons are the root of all afflictions. Once the root is established, the various branches proliferate, and beings drift through birth and death without end.
Now, practitioners who have heard the perfect principle, upon encountering these states, should realize that dharmas have no self-nature. In their very substance, they are our very mind. "Form is true emptiness; true emptiness is true form. … Dharma is true emptiness; true emptiness is true dharma. Originally pure and spontaneously so, pervading the whole Dharma-realm. There is neither subject nor object, neither existence nor non-existence." When you encounter a disagreeable or agreeable state, use this Nature-based three-fold "stopping" to quiet it, and the afflictions of greed and anger are already subdued. When you encounter a neither-agreeable-nor-disagreeable state, use this Nature-based three-fold "contemplation" to illuminate it, and the ignorance is already eliminated.
**b) The six faculties** do not refer to the physical sensory organs (the fleshy roots of eyes, etc.). They refer to the subtle, dominant faculties capable of seeing, hearing, etc. These six faculties—the eyes depend on light and dark; the ears depend on movement and stillness; the nose depends on openness and blockage; the tongue depends on flavors and blandness; the body depends on touch and separation; the mind depends on arising and ceasing. They capture these sensory characteristics to become the nature of seeing, hearing, smelling, tasting, feeling, and knowing. Apart from these sensory objects, they ultimately have no substance. Sentient beings, having not realized this, cling to these faculties’ ability to sense, grasp objects, and produce consciousness, thus cycling through birth and death inexhaustibly.
Now, practitioners, having heard the perfect principle, should realize that concerning these faculties, dharmas are without self-nature. In their very substance, they are our true mind. "The nature and power of seeing are enlightened brilliance; the enlightened essence is the wisdom-eye. … The nature and power of knowing are enlightened brilliance; the enlightened essence is pure knowing. Originally pure and spontaneously so, pervading the whole Dharma-realm. There is neither subject nor object, neither being nor non-being." When the eyes produce seeing due to light or dark (and the other senses likewise due to their respective objects), use this Nature-based three-fold stopping to quiet it, and good or evil thoughts cannot arise. When the conditions of light and dark cease and the seeing also ceases (and so on for the other senses), use this Nature-based three-fold contemplation to illuminate it, and the ignorance is already eliminated.
**c) The six consciousnesses** refer to the mental activity that arises when a faculty encounters an object and the mind engages in discrimination. For example, eye consciousness arises when the eye faculty and form are conditions. Mind consciousness arises when the mental faculty and dharmas are conditions. Apart from the faculty and object, the consciousness has no self-nature. Sentient beings, not realizing this, say: "This is my mind." They discriminate moment by moment, their minds arising and ceasing, giving rise to the cycle of birth and death without end.
Now, practitioners, having known the perfect principle, should realize about these six consciousnesses: "Consciousness has no self-nature. In its very substance, it is the wonderful mind. The nature of consciousness is clear knowledge; the enlightened brilliance is true consciousness. The wonderful awareness is tranquil and still, pervading the whole Dharma-realm." When a condition of faculty-object arises and discrimination occurs, use this Nature-based three-fold stopping to still it, and all such mental activity will cease. When the connection of faculty and object ceases and a state of ignorance arises, use this Nature-based three-fold contemplation to illuminate it, and that ignorance is eliminated.
This wonderful *shamatha* is the King of Diamond Jewels. Its brilliance dissolves all affliction-doors upon contact. Practitioners should grasp its meaning and cultivate accordingly. There is no need for further detail here.
**Question:** How does the ear-gate samadhi compare in superiority or inferiority to other samadhis?
**Answer:** The perfect penetration of the ear faculty has many excellences. In summary, two are foremost: a perfect practice method must, first, correspond in name to the cause and fruit, and second, allow for long-term cultivation regardless of depth.
**Regarding correspondence of cause and fruit:** The sutra says: "Does the mind at the stage of cause correspond or differ in nature from the enlightenment at the stage of fruit? If you take a conditioned, arising-and-ceasing mind as the basis for your practice and seek the unconditioned, unarising-and-unceasing fruit of Buddhahood, it is impossible." The sutra further says that the fruit-state of enlightenment has seven names: Bodhi, nirvana, suchness, Buddha-nature, *amalavijnana*, the emptiness-Tathagata-store, and the great perfect mirror wisdom. Though their names are different, they are all pure, perfect, their essence firm and strong like the Diamond King, permanent and unbreakable.
Now, upon examining the twenty-five noble beings’ initial mind state, only Avalokiteshvara’s ear-gate of perfect penetration possesses perfection, universality, and permanence, thereby corresponding in name to the fruit-state. The other samadhis may possess one of these but not the other two—especially not all three. Among the twenty-four, if we select the most acute, the eye faculty is the highest. But if we compare: the "eye that remains motionless to finger-counting and light-flickering" is similar to the ear "testing permanence through a bell." However, regarding perfect universality: the eye may have clear perception but only sees what is in front, not what is behind. The four directions are missing half. It cannot see through walls. The ear is not like this: "Drums struck in all ten directions let all be heard at once; hearing through walls, far and near are both audible." Thus, even though the eye’s seeing-nature can be permanent and unbreakable (corresponding in name to the fruit-state), since it lacks perfection and universality, it cannot correspond to the fruit-state’s quality of pure, perfect fulness.
Furthermore, know that now, in the ear’s perfect penetration: - "Drums struck in ten directions and one hears simultaneously" corresponds to the great perfect mirror wisdom. - "Hearing through walls, far and near are both heard" corresponds to the emptiness-Tathagata-store. - "Sound absent — no extinction; sound present — no arising" corresponds to suchness, Buddha-nature, and *amalavijnana*. - "Purity exhausted—light penetrates; still radiance containing empty space" corresponds to Bodhi and nirvana.
If we also bring in the "Great, Buddha, Flourishing" (*Da Fu Ding*) from the title: - "Drums struck in ten directions, and one hears simultaneously" is the "Great"—the Dharma-body that encompasses all places—the meaning of vastness. - "Sound absent—no extinction; sound present—no arising" is the "Buddha"—the accommodating wisdom-state of the reward body that corresponds in illumination and is inexhaustible—the meaning of inclusiveness. - "Hearing through walls, far and near are both heard" is the "Flourishing"—the sublime, free response body that none can obstruct—the meaning of transcendence.
And so on down to ten kinds of "great" meanings, ten kinds of threefold dharmas. Each can be understood correspondingly. Therefore, the ear faculty samadhi, overall and in particular, corresponds to the fruit-state.
**Regarding the possibility of prolonged cultivation for both shallow and deep positions:** Other practices may be suitable for shallow positions but not for deep ones (e.g., the impure contemplation of Upanisad). Or they may be suitable for deep positions but not for shallow ones (e.g., Samantabhadra’s mind-hearing that comprehensively illuminates the ten directions arises from the power of great causation). Therefore, Manjushri concludes: "As for the other expedient gates, all rely on the Buddha’s power; they are only for momentarily casting off afflictions; they are not for prolonged study or practice with both shallow and deep levels in mind."
Now, the ear gate of perfect penetration possesses perfection, universality, and permanence. Even a beginner who practices this is already matching the name of the ultimate fruit. How much more so for more advanced positions? Therefore, in concluding the positions, the sutra says: "All these various stages, using the Diamond-contemplation of the ten profound similes of illusion, within *shamatha*, use the *Vipaśyanā* of the Tathagatas to cultivate pure certification, progressing gradually and deeply." The *Samantabhadra Meditation Sutra* says: "The cause of the Great Vehicle is the true nature of reality; the fruit of the Great Vehicle is the true nature of reality." QED.