Commentary on the Sublime Meaning of the Sutra on Contemplation (觀無量壽佛經疏妙宗鈔)

Commentary on the Contemplation Sutra, Volume 1

Song Dynasty Monk Zhili of Siming

This commentary on the sutra was written because people longed for the blessings of a pure rebirth, and so there were many who listened to and expounded it. The venerable Master Baoyun was the first to compose recorded notes on it, and these have been passed down continuously to this day, with new works appearing without end. All of them take Master Zhiyi as their authority—how could any of them fail to understand the wondrous contemplation of cultivating the mind and the meaning of the text on perceiving the Four Pure Lands? Truly, because their compassion for beings was deep and their wisdom adapted skillfully to the times, they mostly discussed matters of practice and form while saying little about the gate of contemplation, aiming to let ordinary people of the lowest capacity all receive the seeds of connection. Now, in this auspicious era, when the perfect vehicle is being widely expounded, students who aspire to learn all wish to grasp the essential meaning and cultivate realization. Therefore, I have exhausted my humble thoughts and copied out several thousand words, following the wondrous teaching above and briefly explaining this commentary. The skill of adapting to the times is not something I possess. My only wish is that all sentient beings may recite the Buddha's name with their own minds—this is why these notes were composed. Written in the fifth year of Tianxi, the year of Xinyou, on the day of the Double Ninth Festival, this preface was set down as I began to write.

This commentary's title includes the eight characters "佛說觀無量壽佛" which present the complete sutra title—all of these are what is being explained, while only the single character "疏" (commentary) indicates the explanatory work itself. The five chapters that follow will explain these eight characters, with the meaning becoming somewhat more detailed as we proceed—this will become clear when we reach the main text. If you wish to know in advance, I can outline the essentials.

"經" (Sutra) is the general designation; the remaining characters form the specific title. Let us now clarify the specific title.

"佛說" (Spoken by the Buddha) refers to Shakyamuni, the Lord of Transformation, proclaiming through his four kinds of eloquence.

"觀" (Contemplation) broadly indicates the contemplative faculty—specifically, the sixteen contemplations.

"無量壽佛" (Amitayus Buddha) indicates the essential object of contemplation, encompassing the fifteen objects of focus.

Setting aside the speaker, let us briefly explain what is spoken. The contemplative faculty is always the single mind's threefold contemplation; the objects contemplated are always the three truths as one reality. Vairocana pervades all places—all dharmas are Buddha-Dharma. What we call sentient beings are Buddhas of inherent virtue-nature: neither self nor other, neither cause nor effect—this is precisely the substance of perfect and eternal great enlightenment.

Therefore, the Treatise on Awakening of Faith says: "What is meant by enlightenment is that the essence of mind is free from conceptual marks. Being free from conceptual marks, it is like space—pervading everywhere. The single characteristic of the Dharma-realm is precisely the Tathagata's eternal Dharma-body; based on this Dharma-body, it is called original enlightenment."

Thus we know that the perfectly luminous substance of the fruition Buddha is the inherent virtue-nature we ordinary beings possess from the start. Therefore, all practice methods taught in all teachings are without exception for the purpose of revealing this enlightened substance. Hence the four samadhis are all called Buddha Recitation, though their contemplative approaches differ as methods. For example, the One-Practice Samadhi directly contemplates the three paths to reveal the inherent Buddha; the Vaipulya Samadhi contemplates the exposed retention to reveal it; the Lotus Samadhi additionally includes sutra recitation; the Guanyin practice additionally includes breath-counting; the Awakening-Mind practice traverses the three natures. Though these samadhis differ in their activities, their Buddha Recitation is the same—all are for revealing the substance of great enlightenment. Although they are all Buddha Recitation, they are general approaches that reveal the essence of all Buddhas.

As for this contemplation-gate and the Pratyutpanna Samadhi, they rely on the dependent and primary rewards of that Land of Peaceful Nurturing, employing subtle contemplation to focus specifically on Amitabha and reveal the true Buddha-substance. Though relying on that realm, one must know that dependent and primary rewards dwell together in the single mind. Mind-nature pervades everywhere—there is no dharma it does not create, no dharma it does not contain. If even a hair's breadth of dharma arose outside the mind, it could not be called Mahayana contemplation.

Practitioners should know: based on mind-nature, contemplate those dependent and primary rewards—the rewards can then be made manifest. Relying on those dependent and primary rewards, contemplate mind-nature—mind-nature is then easily revealed. What is called mind-nature containing all dharmas and creating all dharmas: truly there is no container and contained, no creator and created. Mind itself is dharmas; dharmas themselves are mind. The causal conditions that create and the dharmas created—all are, right where they are, entirely mind-nature.

Therefore, in this contemplation, whether dependent or primary, it is the Dharma-realm mind contemplating the Dharma-realm object, giving rise to Dharma-realm dependent and primary form and mind. This is called "only dependent, only primary; only form, only mind; only contemplation, only object."

Thus in explaining the character "觀" (contemplation), we use the single mind's threefold contemplation. In explaining "無量壽" (Measureless Life), we use the one-substance three-bodies. Essence, purpose, power, and function—all follow the perfect teaching; the classification of teaching belongs to the sudden. The fivefold profound meaning is originally the contemplation method taught in the sutra. The Great Master took it up in advance to explain the sutra title, wishing practitioners to use this contemplation method to enter the sixteen gates and accomplish cultivation and realization. Therefore, in the preface, he uses the primary to encompass the dependent and the principal to gather in the rewards.

If contemplating the Buddha is itself the three bodies, how could contemplating anything else not be the three truths? A word to practitioners: though the contemplation is profound and subtle, it was originally intended for beginners. If one can advance in practice, why worry about not succeeding? Even if one has not yet entered the stages, the causal foundation is still strong. Born in that land, one may join the great assembly, see dependent and primary rewards subtle and inconceivable, quickly enter the noble stages, and save beings widely—forever different from mundane virtue and Lesser Vehicle practices.

Those who attain rebirth—people in this land who have practiced the perfect teaching in past lives—see extraordinary appearances in the various assemblies and easily awaken upon hearing the Dharma. Comparing this to that, the merit lies in the subtle teaching.

But because precepts and merit are not refined and there is no vow for rebirth, one remains in the impure land, hearing the Dharma and entering truth. One must fear that in this Saha world one does not always encounter Buddhas. Even meeting good friends, one's form and mind are inadequate—it is hard to arouse one's resolve. Moreover, the dust-like objects are coarse and powerful—truly a dangerous place.

Therefore one must externally add repentance of deeds and internally strive at contemplation of principle, practicing both auxiliary and primary together, adding vows as essential restraint. Then one will certainly quickly realize non-arising in the jeweled land.

In explaining the contemplation-gate now, the meaning lies here.

"疏" (commentary) means to make clear, to decide. It makes clear and decides the meanings and implications above, penetrating without obstruction, enabling practitioners to grasp the meaning and cultivate accordingly.

Next, the name of the speaker is fully covered in separate biographies and various chapter records. Those who do not know it should seek those texts.

二、Explanation of the Text

First, explaining the introductory section, in three parts: First, outlining the meaning of the contemplation practice, in two parts: First, properly clarifying the contemplative practice, in two parts: First, stating the intent, in two parts: First, contrasting defilement to establish purity, in two parts: First, the teaching, in two parts: First, explaining the suffering and joy of the two realms.

To discuss contemplative practice, one must first reveal the characteristics of suffering and joy in the two realms. The text has four sentences, each discussing purity and defilement in contrast. The first sentence contrasts the suffering and joy of the lands that are produced. The pure land of Amitabha's Peaceful Nurturing receives only joys, hence called the Land of Joy; the defiled land of Endurance receives many sufferings, hence called the Domain of Suffering.

The second sentence contrasts the preciousness and coarseness of the substances that produce them. That land is purely of the seven precious materials—briefly speaking, gold and jewels; this land is full of many impurities—briefly speaking, sand and mud.

The third sentence contrasts the defilement and purity of the physical form at initial birth. In this land, the six realms possess all four types of birth. Among humans, most are born from the womb. When the mother eats cold or hot food and when hungry or full, the child in the womb experiences suffering like being in cold and heat, hung upside down, or crushed by a mountain—sufferings of hell. Hence it is called the womb-hell. In that land, of the nine grades of rebirth, eight are born from lotuses. Even the lowest grade, though passing through many kalpas—as the Larger Sutra says, those who cultivate goodness with doubt are born in a womb-palace there and enjoy pleasures equal to those of the Trayastrimsha Heaven—how much more so for the eighth and ninth grades who are born without doubt! How could they have suffering? Therefore, birth in the lotus pond is immediately joyful.

The fourth sentence contrasts the coarseness and excellence of the places one roams after birth. Here it is thorny thickets; there it is golden channels and jade trees. Though these four sentences each contrast suffering and joy, their intent is to contrast defilement and reveal the characteristics of that purity.

Furthermore, one should know that these four sentences seem only to display the two lands of the same realm. But according to the section below on the essential teaching, which fully discusses the pure and defiled characteristics of the four lands, when we examine this in light of that, it is not limited to the same realm. One should understand that each of the four sentences applies to all four kinds of purity and defilement: When views and delusions are heavy or light, one experiences the Joyous Land or Suffering Domain of the Same Realm; when understanding is skillful or clumsy in analysis, one experiences the Joyous Land or Suffering Domain of the Expedient Land; when entering sequentially or suddenly, one experiences the Joyous Land or Suffering Domain of the Real Reward Land; when partially realizing or fully realizing, one experiences the Joyous Land or Suffering Domain of the Land of Tranquil Light. By extension, gold and jewels versus sand and mud, womb-hell versus lotus pond, thorny forest versus jade trees—all are likewise.

The tradition established by our school holds that the main text and the introduction must not contradict each other; the introduction merely gives a general indication, while the main text's essential teaching speaks in specific terms—hence they may appear different.

Question: The lower three pure lands all have characteristics, so one can discuss gold, jewels, and such. But the purity of the Land of Tranquil Light is entirely without characteristics—how can one speak of gold, jewels, lotus ponds, and jade trees there?

Answer: When sutras and treatises say the Land of Tranquil Light is without characteristics, they mean that the characteristics of defilement and obstruction have been completely exhausted—not that it is like empty space with nothing at all. It is precisely because the three delusions are ultimately purified that the dependent and primary rewards, form and mind, become ultimately manifest. Thus the Great Nirvana Sutra says: "Because this form is extinguished, one obtains the eternal form; feeling, perception, mental formations, and consciousness are likewise." The Humane King Sutra calls this the five aggregates of the Dharma-nature. It is also what the Lotus Sutra means by "the characteristics of the world are permanent," and what the Great Prajnaparamita Sutra means by "form and fragrance are none other than the Middle Way." This is what is called the ultimate Land of Joy, the ultimate gold and jewels, the ultimate lotus pond, the ultimate jade trees.

Furthermore, this is speaking from the perspective of abandoning defilement completely and taking purity to its source. Thus the Suffering Domain and so forth are classified as belonging to the three obstructions, while the Joyous Land, gold and jewels, and so forth are regarded as the Land of Tranquil Light. But if one speaks from the perspective of the equality of purity and defilement, then the ultimate Suffering Domain of sand and mud is itself the Land of Tranquil Light. These two explanations simply follow the four siddhantas—none is not perfectly complete.

Question: The Buddha's supreme reward is the phenomenal aspect of ultimate principle—so one can discuss gold and such. But the ultimate Land of Tranquil Light is the principle of the phenomenal—how can it have gold and such? If both have them, then phenomenon and principle are conflated—how can one distinguish the meaning of the two lands?

Answer: The Buddha's supreme reward is ultimate initial enlightenment; the supreme Land of Tranquil Light is ultimate original enlightenment. Since initial and original are both ultimate, how could they be divided into two entities? One should know that even if the two lands are divided into phenomenon and principle, they are not truly existent or nonexistent. How could the truly good and wondrous existent not be principle? How could the principle of the secret treasury be the same as the small emptiness of the lesser vehicle? Therefore, these two names—phenomenon and principle—are one entity. Because one returns to the source, it is called the supreme reward as phenomenon; because one returns to the source, it is called the supreme Tranquil Light as principle. Thus Miaole says: "Cultivated four virtues and inherently possessed four virtues—the two meanings are equal; only then is it the characteristic of Vairocana's body and land." Moreover, the Commentary on the Vimalakirti Sutra clearly takes the Land of Tranquil Light as the Buddha's dependent reward. Therefore, to insist fixedly that the Reward Land has gold and jewels and the Land of Tranquil Light definitely does not—this is to be confused by names and completely ignorant of the meaning.

Second, from "Truly because" onward, explaining the two causes of mind and practice. "Truly" means actually. "Because" means from. The purity or defilement of the reward truly arises from the two causes of mind and practice. Mind refers to the two minds of delusion and understanding; practice refers to the two practices of opposition and accord. The six realms and the three teachings—deluded about the nature of the three virtues and defiled by the three delusions—are called the defiled mind. Physical, verbal, and mental actions that oppose principle and are produced with effort are all called evil practices. These minds and practices produce the four defiled lands—sinking low, coarse, and shallow.

Only the perfect and sudden teaching—understanding the nature of the three virtues and free from the three delusions—is called the pure mind. Physical, verbal, and mental actions that accord with principle and are effortless are called good practices. These minds and practices produce the four pure lands—rising high, deep, and wondrous. Though the mind is originally one, because of delusion and understanding, it must be divided into defiled and pure. Though actions are the same, because of opposition and accord, they must be distinguished as good and evil. From these two causes, one receives the pure or defiled reward.

One should know that the perfect practitioner takes the supreme Land of Tranquil Light as the object of contemplation. For ordinary and sage alike, the causal stage is itself ultimate—unlike the separate teaching practitioner whose mind reaches only up to the twelfth grade. Therefore, the defiled partial realization pertains specifically to the separate teaching.

Question: Ultimate principle is subtle and wondrous—neither defiled nor pure, neither taken nor abandoned. Now you establish defilement and purity to make people take and abandon. Since this goes against wondrous principle, it is not the supreme vehicle. How can it be called cultivating the wondrous contemplation of mind that reveals the one true reality?

Answer: If one seeks the meaning by the name alone, one will never grasp it. If one determines the name by the meaning, one will never fail. Truly, within principle and outside principle, lesser and greater vehicles, gradual and sudden—the names established are mostly similar. One must use right and wrong to determine inner and outer, then use emptiness and the middle to distinguish lesser and greater, then use gradual and sudden to divide separate and perfect. Only then will names not be confused in the slightest, and only then can one rely on them to establish contemplation practice.

Therefore, our tradition evaluates such meanings and uses six phrases to judge sameness and difference: mutual destruction, mutual cultivation, and mutual identity—each with two phrases—making six phrases. Now we use these six to judge this contradiction. First, use the separate teaching's meaning to determine what shares the same name: the externalists' view of annihilation and the unborn, neither defiled nor pure; the two vehicles' realization of emptiness, neither defiled nor pure; the separate teaching's gate of the mere middle, neither defiled nor pure; the perfect teaching's secret treasury, neither defiled nor pure, as principle. There are also four purities: the externalists' view of purity with attachment and aversion; the two vehicles' realization of purity through eliminating delusions; the separate teaching's gate of gradual purity through separating from defilement; the perfect teaching's principle of sudden purity through being identical with defilement.

Having understood this, one can discuss the phrase of mutual destruction between purity and neither-defiled-nor-pure. The perfect teaching's sudden purity destroys the separate teaching, two vehicles, and externalists' neither-defiled-nor-pure. The perfect teaching's neither-defiled-nor-pure destroys the three kinds of purity. The phrase of mutual cultivation: the three kinds of purity cultivate the perfect teaching's secret treasury of neither-defiled-nor-pure; the three kinds of neither-defiled-nor-pure cultivate the perfect teaching's purity of being identical with defilement. The phrase of mutual identity: the perfect teaching's purity of being identical with defilement is the secret treasury of neither-defiled-nor-pure; the secret treasury of neither-defiled-nor-pure is the purity of being identical with defilement.

This wondrous contemplation contemplates the four pure lands within the defiled mind. Since it illumines the Land of Tranquil Light, how could it differ from the secret treasury's neither-defiled-nor-pure? If you claim this sutra's abandoning defilement and taking purity differs from the secret treasury's principle of neither, why did Vaidehi, upon hearing the contemplation of the pure land, partially realize the secret treasury? One should know that this purity is pure beyond defiled-purity—it takes the principle of the equality of defilement and purity as the pure land. "Partial in name but perfect in meaning"—this is what it means.

However, because beings' inclination to abandon defilement is strong, it is appropriate to use the gate of purity to purify all characteristics. Thus the purity spoken of here is not at all contradictory to neither-defiled-nor-pure. Furthermore, one should know that if taking and abandoning reach the ultimate, they are no different from not taking and not abandoning.

Second, the two similes. "Form upright" symbolizes the pure cause—understanding the nature's pure mind and principle-accordant good practices. "Shadow straight" symbolizes the fruit—the four pure lands. "Source muddy" symbolizes the defiled cause—deluded nature's defiled mind and principle-opposing evil practices. "Stream turbid" symbolizes the fruit—the four defiled lands. If one reverses the first simile, form bent and shadow concave can symbolize the cause and fruit of reverse cultivation. If one reverses the second simile, source pure and stream clear can symbolize the cause and fruit of accordant cultivation. Now the two similes are given, each symbolizing one kind—the meaning is very clear.

Second, from "Therefore know" onward, based on purity, revealing cultivation. Above, purity was revealed by contrasting it with defilement; now, based on purity, the method of cultivation is clarified. Previously, the two causes were generally called pure mind and good practices. Here, clarifying the characteristics of cultivation, it specifically points to the sixteen wondrous contemplations and the three kinds of pure karma. If one does not illumine the three truths in the sixteen objects, how can it be wondrous contemplation? If one cultivates the three kinds of merit but is defiled by the three delusions, it is not called pure karma. Wondrous contemplation is primary; pure karma is auxiliary. Primary and auxiliary together produce the four kinds of Joyous Lands and enable one to see the three bodies of the Amitabha World-Honored One. The text speaks interchangeably: contemplation discusses birth in the land; karma discusses seeing the Buddha. Since dependent and primary rewards are both present, primary and auxiliary are not separate.

Second, from "However, transformation" onward, revealing the text, in two parts: First, revealing the arising of the teaching, in two parts: First, clarifying the reason for arising. The transformation that reforms ordinary beings must rely on immediate matters as a gradual approach. The teaching that expounds principle must await favorable conditions to arise. Immediate matters as gradual approach applies to all transformations. This transformation specifically arises from the matter of killing and rebellion, wishing to make beings weary of the defiled world. The one who matches this teaching is Vaidehi—in Chinese, "Contemplation"—because she skillfully cultivates contemplation.

Second, from "Great Sage" onward, revealing the manifestation of the land. The Buddha is the supremely sage, hence called "Great." The Buddha's compassion descends upon those below, called "letting fall." Entrusted to Vaidehi's request, he displays the principle he has realized, called "riding the opportunity to expound the Dharma." "Radiating jade characteristics" and so forth: the sutra says, "At that time the World-Honored One emitted light from between his eyebrows, illuminating countless worlds in the ten directions, and the light returned and rested on the Buddha's crown, transforming into a golden platform like Mount Sumeru." "Though broadly displaying" and so forth: the sutra says, "Wondrous lands of the ten directions all appeared therein—some lands made of the seven jewels, some lands purely of lotus flowers." And further: "Then Vaidehi said to the Buddha: Though these lands are pure, I now wish to be born in the Land of Ultimate Joy where Amitabha Buddha resides."

Second, from "Causing later" onward, revealing the characteristics of contemplation, in two parts: First, general indication. "Causing later generations" and so forth: the sutra says, "The Tathagata now teaches Vaidehi and all beings of future generations to contemplate the Western Land of Ultimate Joy. By the Buddha's power, they shall see that pure land," and so forth.

Second, from "Setting sun" onward, specifically revealing the sixteen contemplations, which do not go beyond three categories: dependent reward, primary reward, and the three grades of rebirth. Now following these three, the essentials are summarized and revealed. The text itself is in three parts: First, dependent reward. The first contemplation is of the setting sun, shaped like a hanging drum, making the mind firm and focused without wandering. This has two meanings: one, to keep the contemplating mind from scattering; two, to direct the mind's thought toward the West. Hence it says, "Used to mark the direction of focused thought."

Next, contemplate clear water, then visualize it becoming ice. Because that land has lapis lazuli as its ground, and this ground is difficult to visualize, one is first told to visualize ice. If the ice visualization succeeds, the jeweled ground can be seen. Hence it says, "Truly representing the land of lapis lazuli."

Next, the tree contemplation is shown. The sutra only says, "Its jeweled trees have seven-jeweled flowers and leaves, all complete," without mentioning the wind's humming or heavenly music. So the words from the Smaller Sutra are taken to complete the text of the tree contemplation. That sutra says, "A gentle breeze moves the rows of jeweled trees and jeweled nets, producing subtle and wondrous sounds, like hundreds of thousands of kinds of music playing simultaneously." Hence it says, "Together with heavenly music, equally intricate."

Next, the pond contemplation is shown. The sutra says, "There are eight ponds whose water flows from the king of wish-fulfilling jewels, dividing into fourteen streams, with golden channels. The mani water flows among the flowers. Its sound is subtle and wondrous, expounding suffering, emptiness, impermanence, non-self, and the paramitas," and so forth. Hence it says, "Bringing the sutra together in resonance."

Second, from "Contemplate the flesh" onward, revealing the primary reward. First, the contemplation of the two bodhisattvas Guanyin and Shizhi is explained, because both contemplations clarify the flesh-crown. The sutra says, "If one wishes to contemplate Bodhisattva Guanshiyin, first contemplate the flesh-crown on the top of the head, then the heavenly crown, and the remaining characteristics in sequence." Of Shizhi, the sutra says, "On the top of the head, the flesh-crown is like a lotus flower. Above the flesh-crown is a jeweled vase containing all lights, universally manifesting Buddha deeds. The remaining bodily characteristics are like those of Guanshiyin, without difference." This is the Tathagata's essential instruction to practitioners for visualizing the two great beings. These two bodhisattvas will next become buddhas, and are now close attendants. Hence it says, "Those who look up and attend."

Next, the contemplation of Amitabha is shown. The sutra says, "To contemplate Amitayus Buddha, enter through one characteristic. Simply contemplate the white curl between the eyebrows and make it extremely clear. One who sees the white curl between the eyebrows will naturally see the eighty-four thousand characteristics appear." Is this not instruction on the gate of contemplation? Hence it says, "Recollecting the curl's characteristic and beholding the Tathagata."

Third, from "And when" onward, revealing the three grades of contemplation. The commentary below says, "Contemplating the three grades of rebirth has two meanings: one, to make one abandon the middle and lower grades and cultivate the upper grade; two, to make one understand the levels and know they are the three grades of the Larger Sutra." These two meanings first urge one's own practice, then contemplate others. So they are briefly explained here. As for urging one's own practice, the practitioner's effort has depth and shallowness, causing the rebirth to be divided into three grades. Hence it says, "And when one closes one's eyes and life ends," and so forth.

First, the upper-upper grade and upper-middle grade are explained. Because the sutra says the upper-upper birth rides a diamond platform and the upper-middle sits on a purple-gold platform, it says "supreme jeweled platform." Next, from "Text accomplished" onward, the upper-lower grade is explained. The sutra says, "One immediately sees oneself sitting on a golden lotus flower." "Text accomplished, seal destroyed": the Great Nirvana Sutra, volume 27, says, "Like a wax seal pressed on mud—the seal and mud unite, the seal is destroyed and the text accomplished." This illustrates how an ordinary being's present aggregates cease and intermediate aggregates arise. This text is borrowed to illustrate how the reborn bodhisattva's aggregates cease in this land and arise in that land. One should know that at the moment of death, seeing oneself seated on a golden lotus is already the arising of aggregates in that land. The Chengshi Lun explains that the extremely good and the extremely evil both do not pass through the intermediate state—like a spear leaving the hand.

Though there are three grades above, they are only the upper class. Next, the three grades of rebirth are generally shown—all escape the cycle of rebirth. "According to the three grades" does not mean following others, but following one's own cultivation. The karmic practices of the three grades can all horizontally cut through the five realms and forever attain non-retrogression. The Larger Sutra says, "Those born in the Land of Peaceful Nurturing horizontally cut through the five evil realms." "Five sufferings": the five realms here all cannot escape suffering—even the heavenly realm, though joyful, still falls into evil destinies.

Second, from "It can be said" onward, concluding with praise of the contemplation practice. "Subtle practice" praises the three kinds of karma—though they are bodily and verbal, they are the goodness of activity. Now, cultivated in accord with principle, they all become effortless, subtle, and signless practice. "Wondrous contemplation" praises the sixteen contemplations. Though they rely on the dependent and primary objects of the Land of Peaceful Nurturing, they all illuminate in accord with nature and beyond duality—this is the inconceivable, perfect, wondrous contemplation. These contemplations can enable practitioners to reach the four pure lands. Even with views and delusions, one can still attain non-retrogression. Truly this is the ultimate path, the essential wondrous technique. Such praise and conclusion are meant to make hearers esteem and cultivate it. Those of unworthy character who lightly deceive themselves about birth and death, who do not seek non-retrogression, who slander this essential technique and obstruct others—alas, alas!

Next, under "This Sutra," the text explains the sutra's essential doctrine and substance. As for "contemplating the mind," the sutra takes the contemplation of the Buddha as its title, while the commentary now takes the contemplation of the mind as its core doctrine. These two are not different—only then is it the contemplation taught here. This is because the perfect understanding of the Great Vehicle is entirely different from that of the Small Vehicle. The Small Vehicle is ignorant of mind-only, thinking the Buddha exists outside the mind; therefore, mind and Buddha are different in substance. Practitioners of the Great Vehicle know that their single mind contains all Buddha-natures, and by relying on an object to cultivate contemplation, the Buddha's marks become manifest. Here, one takes Amitābha's dependent and primary rewards as the focus, perfuming the mind-nature. The Land of Ultimate Bliss—its dependent and primary rewards—is contained within the mind-nature and arises through this perfuming. Being contained in the mind and yet arising—how could it be separate from the mind-nature? The whole mind is Buddha, the whole Buddha is mind. All day contemplating the mind is all day contemplating the Buddha. Therefore, though the sutra's title and the commentary's establishment of the core doctrine differ in wording, their meaning is no different.

Furthermore, one should understand: if contemplating the Buddha, one must illumine the mind. If one focuses solely on contemplating the mind, one need not rely on a Buddha—as in the One-Practice Samādhi, which directly contemplates a single thought without relying on another Buddha as its object. But in the Pratyutpanna Samādhi and in this contemplation method, from the very start one contemplates the dependent and primary rewards of the Land of Peace and Nurture, and in contemplating those dependent and primary rewards, one does not depart from the mind-nature. Hence it is called "contemplating the mind." One should know that this contemplation is not exclusively mind-contemplation. Dividing into inner and outer, this belongs to outer contemplation, because it relies on contemplating those dependent and primary rewards. That is why the sutra's title is called "Contemplating the Buddha."

As for ease and difficulty, here one must follow the easy. The Profound Meaning of the Lotus Sutra says: "The Buddha-Dharma is too high, sentient beings are too vast—for beginners, this is difficult. Mind, Buddha, and sentient beings are three without difference; contemplating the mind is easy." This contemplation method is not only about contemplating the Buddha; rather, it relies on the mind-contemplation to reveal the high through the low. Though one cultivates Buddha-contemplation, it is not called difficult. Thus one should know that this sutra takes mind-contemplation as its core doctrine, with the intent of seeing the Buddha. Therefore the two explanations are not different paths.

One should also understand: the perfect and inconceivable substance of the Dharma-realm becomes this single thought of my mind. It also, in its entirety, becomes sentient beings and Buddhas, becomes dependent and primary rewards, becomes faculties and objects. From a single mind, a single dust, down to a single atom—none is not the entire Dharma-realm made manifest. Since each and every dharma is made of the entire Dharma-realm, then raising any single one is the complete perfect fusion of the Dharma-realm. Since it is the entire Dharma-realm, what single thing does not contain all dharmas? As the "Profound Meaning of the Lotus Sutra" records, a master of biased interpretation said: "In the Perfect Teaching among the Four Teachings, only mind is said to contain all dharmas; body, form, and dependent rewards are not said to contain them. Only in the Sudden-Sudden Teaching is it taught that all three places contain all dharmas." Jingxi commented: "In the Perfect Teaching among the Four Teachings, when has it ever not said that all three places contain dharmas? If followers of this tradition say the mind contains dharmas but form and others do not, they hold the same erroneous view of a gradual-perfect teaching. Compared to the Sudden-Sudden, they are as far apart as heaven and earth—inferior even to that, how could they belong to this tradition?" Because all dharmas, each and every one, contain all dharmas, this tradition establishes the meanings of "form-only," "fragrance-only," and so forth. If that is so, why do sutras and treatises mostly take the single mind as the general basis for all dharmas and establish it as the object of contemplation? It is because if one contemplates objects such as sentient beings and Buddhas, the matters are separate and different, and subject and object are hard to forget. The mind-contemplation method is close and essential. Since it is that which creates, the meaning of "containing" is easily manifest. Moreover, the very act of contemplating becomes the object illumined, making it easy to cut off thought. The Subtle Profound Meaning says: "The three are without difference; contemplating the mind is easy. Even when contemplating other objects, one must still relate them to the mind." This sutra is precisely about contemplating the Buddha through the mind.

As for "true reality as substance": the core doctrine of mind-contemplation can reveal and bring forth the profound and vast substance of the Middle Way's true reality. Why is this? If one contemplates the Buddha outside the mind, even if one can reason, one sees only partial truth—just as Subhūti, contemplating the Buddha's Dharma-body, realized only the Small Vehicle's principle. Here, relying on mind-only, when one contemplates the Buddha's dependent and primary rewards, the substance of the Middle Way's true reality is revealed right where one is. The Middle must mutually illumine all Three Truths in full. Therefore it says: "This sutra takes mind-contemplation as its core doctrine and true reality as its substance." The text specifically states this here. In presenting the core doctrine and substance, it completes the earlier discussion of contemplation and reveals the later discussion of the title. In completing the earlier: the passage on contemplation, though it fully contains the meanings of the Three Contemplations and Four Lands, is stated only in general summary. Fearing that those who miss the point might think it only discusses contemplation practices for the Land of Cohabitation, after finishing the contemplation section, it specifically reveals the core doctrine of the wondrous mind-only contemplation to manifest the substance of the Middle Way's true reality. Since true reality is the Land of Eternally Quiescent Light, if one says the sixteen contemplations only contemplate the marks of the Response Buddha's dependent and primary rewards, how could that reveal this true reality of Quiescent Light? If in the sixteen contemplations one uses the perfect Three Contemplations, one can still attain the Land of Ultimate Bliss of Quiescent Light—how much more so the Ultimate Bliss of the three other lands? With this, it completes the earlier passages on the Land of Bliss, golden treasures, and so forth, all of which clarify the causes and effects of the four kinds of Pure Lands. In revealing the later: if practitioners grasp the meaning of this core doctrine and substance, they will know that the Buddha who speaks in the title, the objects of contemplation, the assembled disciples and dependent rewards, and the general title—all these meanings are perfectly wondrous, neither Small Vehicle nor biased. Only then is it the title of this sutra. Between the contemplation section and the title section, it speaks of core doctrine and substance—its intent lies here.

Third, under "What is said," the text explains the sutra's title, in two parts: first, the specific title. The seven characters fully contain the speaker and what is spoken, the contemplator and what is contemplated. The main text's explanation of names fully reveals their meaning. Here the preface only clarifies how the superior encompasses the inferior and how the specific is gathered into the general—the intent behind establishing the title. Since among the sixteen objects the Buddha-object is supreme, it says, "Buddha is the supreme object of contemplation." The sixteen contemplations do not go beyond dependent and primary rewards, and the assembly and its lord. As for dependent and primary: the Buddha is the primary reward; raising the primary encompasses the dependent, which includes the six contemplations of sun, water, ground, trees, and so forth. If dividing assembly and lord: the Buddha is the teaching lord; mentioning the lord includes the assembly, which encompasses the nine contemplations of Guanyin, Mahāsthāmaprāpta, the three grades, and so forth. Therefore it says, "Though the contemplations are sixteen, the word 'Buddha' makes them complete." Thus entering the main text, one uses the perfect Three Contemplations to explain the contemplator, and the wondrous Three Bodies to explain the contemplated Buddha. Since the Buddha already encompasses the other fifteen objects, how could each one not be the perfectly wondrous Three Truths and Three Contemplations?

Second, under "Sutra," the general title. In Confucian classics, explanation has these two senses: as a model for ten thousand generations, it means "norm"; as unchanging for a hundred kings, it means "constant." Buddhist sutras are likewise: the norm for all ten realms, unchanging through the three times. Further, "sutra" is explained by the meaning of "by means of": because the great sage Buddha spoke from his golden mouth the Dharma he himself realized, it is called a sutra. The Profound Meaning of the Lotus Sutra explains the general title in detail; students of this tradition must not fail to investigate it.

Second, entering the text, in two parts: first, taking the meaning to explain the title, in two parts: first, listing. The note "etc., etc." means to follow the various sections in explaining the general interpretation of the five chapters' meaning. The Subtle Profound Meaning is most detailed. That text says: "For the general explanation, there are seven aspects: one, listing the chapters; two, citing evidence; three, generating; four, opening and combining; five, classifying; six, contemplating the mind; seven, harmonizing differences. Listing the chapters makes them easy to remember and sustains mindfulness. Citing evidence relies on the Buddha's words and sustains faith. Generating keeps things orderly and sustains concentration. Opening and combining, classifying, and harmonizing differences sustain wisdom. Contemplating the mind means hearing and immediately practicing, sustaining diligence. When these five minds are established, they become the five faculties; countering the five hindrances, they become the five powers; and so on up to entering the three liberations." The general meaning of the seven aspects is briefly thus. This commentary is concise and lists only the five names.

II. Specific Explanation, in five parts: I. Explaining the Title, in two parts: I. Heading. II. Under "All," explanation, in two parts: I. Brief revelation by way of the general, in two parts: I. Discussing general and specific with respect to three places, in three parts: I. With respect to the Buddha's entire teaching, in two parts: I. Explanation, in two parts: I. Showing that all titles possess both general and specific aspects. Other commentators, when explaining sutra titles, all take the word "sutra" as the teaching that is able to express, and the remaining words as the meaning that is expressed. Making this division greatly goes against the Buddha's intent. Moreover, the person, dharma, and simile are all names—how could they not be what is able to express? How could they be assigned solely to the category of expressed meaning? The word "sutra" cannot be assigned solely to the teaching. As the Lotus Sutra says, "The treasury of the Lotus Sutra is deep, firm, and profoundly distant; no one can reach it." It also says, "For the Buddha's protection and mindfulness, planting the roots of virtue, entering the assembly of right concentration, and giving rise to the mind to save all living beings. Accomplishing these four dharmas, one will certainly obtain this sutra." The commentary explains these four as opening, showing, awakening, and entering the Buddha's knowledge and vision. When knowledge and vision personally realize the principle, it is called obtaining the sutra. Are not these two taking the principle as the sutra? The Golden Light Sutra says, "The Buddhas of the ten directions constantly recollect this sutra." Would that have all Buddhas merely recollect the teaching? Examples like this are numerous and cannot be fully cited. Therefore, we know that the various masters' use of "able to express" and "expressed" to explain the titles of all sutras is an extreme failure to grasp the intent. Our tradition uniformly uses the general and specific to explain titles, and only thus is there no error. II. Under "The general, then," clarifying that the general and specific have three kinds. Now, in explaining the two names, general and specific, of all sutras, both are able to express and both are expressed. Truly, because the general and specific each possess teaching, practice, and principle, one should not say that the two names pertain only to teaching. One must know that the general and specific each have a teaching-name, a practice-name, and a principle-name. For example, in one specific title, "the Buddha speaks" is teaching, "contemplation" is practice, and "Amitayus Buddha" is principle. Are these not specific teaching, specific practice, and specific principle? Matching these three specific aspects to the word "sutra" gives general teaching, general practice, and general principle. Now, within these three, first, clarifying the general and specific of teaching, in two parts: I. Directly clarifying the Buddha's entire teaching. The general name: whether sudden teaching or gradual teaching, whether employing expedient means or opening expedient means, everything outside the vinaya and śāstra is called a sutra; hence it is called general. The specific name: the specific characteristics are many, but here we take three kinds, namely person, dharma, and simile. There are the three single types, the three compound types, and the one complete type, making seven specific types. The three single types: single person, as in the Amitabha Sutra and others; single dharma, as in the Mahāparinirvāṇa Sutra and others; single simile, as in the Brahmā Net Sutra and others. The three compound types: person and dharma, as in the Mañjuśrī Asks About Prajñā Sutra and others; dharma and simile, as in the Lotus Sutra and others; person and simile, as in the Tathāgata Lion's Roar Sutra and others. The complete person-dharma-simile type, as in the Śrīmālā Lion's Roar One Vehicle Great Skillful Means Vaipulya Sutra and others. With these seven specific types together with the general, one labels the entire teaching of one Buddha. II. Under "This sutra," specifically pointing to this sutra. Originally discussing the whole teaching, the phrase "this sutra" is used to clarify the seven specific types; this one belongs to the single-person type, and therefore it is stated. Although it belongs to the single-person type, the persons themselves are divided: the speaker is Shakyamuni, the one spoken of is Amitābha. These two persons form the specific designation. The sutra is the same throughout the entire teaching; hence it is called the general name. Given that there is the word "contemplation," it should be person and dharma. Since the able speaker is subsumed under the spoken-of, and the person encompasses it, it is briefly not indicated. However, in dividing general and specific, it is not the same as the extensive explanation, and therefore it is not fully detailed. II. Under "As practice," practice general and specific. All sutras sometimes use one kind of practice as a specific name, matched against the general name, and the sutra is then the general practice. As for specific practices, their number is limitless and difficult to exhaust in brief. Now, using incremental numbers to show practitioners, it seems one may be able to comprehend. One, as in one practice and so forth; two, as in the two wisdoms and so forth; three, as in the three contemplations and so forth; four, as in the four foundations of mindfulness and so forth; five, as in the five faculties and so forth; six, as in the six wonderful dharmas and so forth; seven, as in the seven factors of enlightenment and so forth; eight, as in the eightfold right path and so forth; nine, as in the nine meditations and so forth; ten, as in the ten pāramitās and so forth—up to hundreds, thousands, ten thousands, millions, and immeasurable practices. These specific practices all lead to Nirvana and ultimately to the four virtues, briefly stated as permanence and bliss. In terms of leading to Nirvana, the specific practice is itself general; hence it is a practice-sutra. In the Piyan Commentary, however, cause and effect are used to judge practice as general or specific. One must know its meaning is not that only at the fruit does practice become general. If one wants to understand the meaning: according to each cultivating the cause, it is called specific practice; in terms of leading to one fruit, this specific becomes general. This is discussing the general within the specific and the specific within the general. How could this apply only to practice? Teaching and principle are likewise so. If one uses capacities and responses to match the general and specific of teaching: the Buddha proclaims the Dharma with one sound, and living beings each understand according to their kind. Each understanding means the capacities are specific; one sound means the response is general. Each understanding does not depart from one sound; one sound does not hinder each understanding. As in the Golden Light Profound Meaning, which takes the words that can express as general teaching and the reason for what can be expressed as specific teaching—the reason being the four siddhāntas. Each siddhānta all uses words; each word does not depart from the siddhāntas. As with name and reality matched to principle general and specific: many names do not depart from one reality; one reality does not hinder many names. Therefore, the three sets of general and specific are all simultaneous. They resemble the tones of a wind instrument in music: in terms of sound it is general; in terms of melody it is specific. The two functions of general and specific do not obstruct one another. III. Under "Although principle," principle general and specific. Name and reality are matched; name is itself the gate, and thus the four gates reveal one principle. This is also the specific in affairs matched against the general in principle. Truly, because all sutras mostly use one affair to reveal the principle, they obtain a specific principle-name. Thus in this sutra title, "Amitayus Buddha" is taken as the specific principle, matched against the general name, and the sutra is then the general principle. If, within the whole teaching, one explains sutra titles by general and specific principle, nothing surpasses the four gates as the specific principle. The four gates are: the gate of existence, the gate of emptiness, the gate of both, and the gate of neither. The four gates are a general name. One must distinguish the four teachings—namely, the Tripiṭaka teaching, the shared teaching, the distinct teaching, and the perfect teaching. Each of the four teachings opens four gates such as existence and so forth; four times four makes sixteen gates, explaining the specific principle and forming sixteen principles. Principle is not even one—how could there be sixteen? Yet principle, being unobstructed, can respond to all gates. It is like space, whose substance is truly neither square nor round, neither large nor small; because it is unobstructed, it can follow square, round, and other objects and take countless forms. Speaking from the countless, this is specific principle; the substance being one emptiness, it is called general principle. There is no general apart from specific; there is no specific apart from general. General and specific together label and form one title. II. Under "This is within," concluding that within the five periods, every sutra title possesses both general and specific. If one does not use this teaching-practice-principle analysis, one vainly divides general and specific with no basis at all. Yet immeasurable practices converge in one permanence and bliss; the four teachings and four gates alike explain one principle. If one is exclusively attached to the Vaipulya period, one is not yet capable of hearing this; this is provisionally taking the intent of the Lotus Sutra and speaking across stages. After the Buddha's nirvāṇa, if one explains the sutras without reference to the Lotus Sutra, how could one exhaust the whole teaching? II. Under "Further with respect to," with respect to one title. The titles of the sutras of the whole teaching have the two names general and specific and possess the three aspects of teaching and so forth. Their involvement being so broad, reflection and cultivation may be difficult. Therefore, with respect to the title of the sutra now being explained, the teaching, practice, and principle are clearly revealed. These three are all specific; matched against the word "sutra," they are the three general aspects. Hence it is said, "Spontaneously there is the meaning of general and specific." This is intended to enable practitioners, on the basis of this one title, to explain the teaching in speech, give rise to the contemplative practice, and see the true Buddha-principle. III. Under "Further with respect to," with respect to one word. Although one title is concise, it involves the three names. Now one word is shown, and explanation, practice, and realization are all fully encompassed. This is again in two parts: I. Explaining by way of the word "speak" as implicitly containing [the rest]. In the title, the word "speak" can most clearly manifest teaching, practice, and principle. Therefore the Treatise on the Great Perfection of Wisdom is cited: "What is practiced is as what is spoken," to show that "speak" contains practice and principle. "As" means true suchness. "Suchness" means non-difference. The one true enlightened nature is equally accomplished in all things; the three time periods are equal. Only by according with this principle of suchness can one's mind and speech speak and practice without difference. Therefore the Diamond Sutra says, "How should one explain it to others? As thus, thus, unmoving." The Lotus Sutra says, "All dharmas are empty; this is the seat. Dwelling here, one speaks the Dharma." Understanding "as" in terms of affairs means two things resemble each other and are taken as non-different. Understanding "as" in terms of principle-contemplation means two things are one in nature, and only then is it called non-different. Therefore the sutra is explained as "thus." In the Tripiṭaka teaching, transmitting what the Buddha spoke, like water poured from one vessel to another, is called textual suchness. The developed teachings are not so: the shared teaching takes the mutual identity of the two truths as suchness. The distinct teaching takes hearing only of the middle way as suchness. The perfect teaching takes the nature of words being apart from characteristics as suchness. The three teachings with respect to this are called textual suchness. The treatise, with respect to principle-contemplation, holds that only when mind, speech, and principle are one can speech and practice be such-like and non-different. This causes the speaker's practice to accord with the principle of suchness. II. Under "The Buddha is," explaining by way of the mutual inclusion of all words. "Buddha" further means the ultimate source, the substance of ultimate enlightenment, neither quiescent nor illuminating, and therefore belongs to the Dharma-body. The word "contemplate" is pure wisdom, quiescent yet constantly illuminating, and therefore belongs to prajñā. "Amitāyus" is sovereign spiritual power, illuminating yet constantly quiescent, and therefore belongs to liberation. Now, dividing the words to match the three virtues has a profound basis. What is the basis? Earlier, with respect to one word, teaching, practice, and principle were clarified. Although by way of the word "speak" the meaning encompasses the three, since this is discussed in terms of cultivation it still partakes of the earlier teachings, and moreover it does not yet clarify that every word possesses the three. Therefore now the Nirvana's three virtues are specifically used to match the words, in order to reveal that the nature of each word individually possesses the three—something those of the earlier teachings cannot think or speak of. Truly, because the three virtues are by nature perfectly interfused and each mutually includes the others: mere Dharma-body is not the Dharma-body, for the Dharma-body necessarily includes prajñā and liberation; mere prajñā is not prajñā, for prajñā necessarily includes liberation and the Dharma-body; mere liberation is not liberation, for liberation necessarily includes the Dharma-body and prajñā. The three virtues are precisely teaching, practice, and principle. Prajñā is teaching, because wisdom lies in speaking; liberation is practice, because its function follows conditions; the Dharma-body belongs to principle, because it is what is manifested. The word "Buddha," being the principle of the Dharma-body, also possesses the other two virtues as well as teaching and practice. The word "contemplate," being the teaching of prajñā, also possesses the other two virtues as well as practice and principle. "Amitāyus," being the practice of liberation, also possesses the other two virtues as well as principle and teaching. If this were not so, how could one penetrate three through one and penetrate one through three? Question: Originally one word was taken as possessing teaching, practice, and principle. Why now must the three words "Amitāyus" fully possess the three? Then it would not be called "with respect to one word." Answer: Explaining the words of the title by matching them to the three virtues is a wondrous discourse, and its value lies in grasping the intent. It is intended to enable practitioners to know that the nature of the three virtues pervades everywhere: one word, one sentence, one verse, one chapter, one section, one sutra, one time, one Buddha's teaching—even all dependent and principal, material and mental phenomena—many are also the three virtues, few are also the three virtues. One dust mote's three virtues are not small; a sea of lands' three virtues are not large. Therefore the Avataṃsaka Sutra is cited: "Within one, understand immeasurable" and so forth. If one grasps this meaning, then today's wondrous contemplation has a basis for cultivation. One form of responsive material can illumine the three bodies; one dust mote of dependent retribution is the land of tranquil light. Therefore all sixteen contemplations illumine the three truths. Those who do not believe this betray our patriarch's establishment of this Dharma. II. Under "Within one," with respect to one word, by way of comparison, in three parts: I. Direct comparison. Above, the wondrous purport was exhausted from broad to narrow; now the merit is compared from few to many. One word still explains the principle of the great Nirvana—how much more do all sutras not pervade completely? II. Under "Therefore the sutra," citing scriptural proof. As in the Golden Light Sutra and the other great vehicles, this is stated in many places. III. Under "If not," concluding the attainment now. If one does not clarify that one word perfectly possesses the three virtues, then all the sutras' statements that the merit of upholding one sentence or one title is immeasurable and boundless become empty words. Were it not for entering samādhi in the place of practice and attaining the revolving dhāraṇī, how could one speak so wondrously and freely as this? II. Under "First explaining," extensively clarifying the specific, setting aside the general and explaining the specific. The text has four parts: I. Explaining the word "Buddha," in two parts: I. Directly with respect to the Buddha-name, showing the six identities, in two parts: I. Translating the name and marking it. In Sanskrit it is "Buddha"; in Chinese, "the Enlightened One," namely the teacher of the teaching. The specific name is Shakyamuni; the general names are ten, and here the ninth is cited, hence "Buddha" is used. Since this is the ultimate fruit, it is ultimate enlightenment. The Awakening of Faith says: "When the enlightened mind first arises, the mind has no initial mark, being far removed from subtle thoughts. The mind is then permanently abiding, and is called ultimate enlightenment." This enlightenment is perfect and pure, without any counterpart. Living beings and Buddhas, dependent and principal, are fused and wholly encompassed. The ten directions and three times run through and through with no outside. The five abodes and two deaths are completely purified without remainder. Immeasurable and profound, forever beyond thought and speech—forcibly named wondrous enlightenment. This meaning of enlightenment has six kinds of identity, and "identity" means "is." Now Shakyamuni is ultimately the enlightenment of perfect purity. All ordinary beings and sages are without exception wholly this enlightenment. Although they are wholly this, nevertheless delusion and awakening, cause and effect, have different appearances. Therefore six kinds are used to distinguish what is: namely, identity in principle, identity in name, identity in contemplation and practice, identity in resemblance, identity in partial realization, and ultimate identity. However, if one does not know that delusion is inherent and evil is inherent, then all delusion and evil must certainly be cut off and destroyed—how could one discuss being wholly this? Because it is wholly this, one avoids discouragement. Because of the six distinctions, one avoids arrogance. The six do not depart from identity; identity does not hinder the six. The meaning of the six identities is established, and the perfect stages can be distinguished. Question: When it is said that ordinary beings and sages are wholly the Buddha, is this identity with one's own future Buddha-fruit, or with Shakyamuni who has already become Buddha? Answer: One's own future fruit and Shakyamuni's already accomplished [fruit]—the substance of these two Buddhas is ultimately no different. Therefore all fruit-Buddhas are the nature-Buddha of living beings. In delusion, both are deluded; in seeing, both are seen. Therefore self and other Buddhas can, with respect to present form and mind, be distinguished in terms of the six identities. Also one should know that the meaning of the six identities is not limited to the Buddha. All nominal and real dharmas—the three vehicles, humans and gods, down to dung beetles and hell-beings, their form and mind—all must be distinguished by the six identities as to beginning and end: so-called identity in principle as a dung beetle, identity in name, and so on up to ultimate identity as a dung beetle. Now, since we are explaining the teacher of the teaching, we explain with respect to the Buddha, because the ten realms are all of the nature of principle. Nothing is not the Dharma-realm; each is unchanged. Therefore, from identity in name onward, not only the Buddha is revealed—the other nine are also equally manifested. As for the accomplishment of the fruit, all ten are ultimate. Therefore for dung beetles and others, the six identities are all clarified. II. Under "Nirvana," extensively clarifying with respect to enlightenment, in six parts: I. Identity in principle. The six names of identity are all meanings of the non-duality of affairs and principle. Yet affairs have contrary and favorable aspects. The five from identity in name onward are favorable cultivation-affairs; only the one principle-nature is purely a contrary cultivation-affair. These contrary and favorable affairs and the principle of original enlightenment are all non-dual. From what are the names contrary and favorable established? By knowing non-duality, affairs all accord with principle, and this is called favorable. For those who do not know, affairs all oppose principle, and this is called contrary. In the five from identity in name onward, whether shallow or deep, all know and all are favorable. As for initial identity in principle, there is only delusion and only contrariety. Yet the deluded and contrary affair is never for even a moment apart from its enlightened principle; therefore it is called identity with Buddhahood. Why is this? Truly, because living beings' nature inherently possesses delusion and evil, which cannot be altered. That nature is perfect and luminous and is called Buddha. The nature's delusion and nature's evil arise and function as a whole; cultivated delusion and cultivated evil have no separate substance. The whole of cultivation is nature; therefore deluded affairs are none other than principle-Buddha. Precisely by means of this principle they give rise to confusion, create karma, and revolve in birth and death, and yet do not know at all that the whole affair is wholly principle. For long kalpas they employ principle and for long kalpas do not know it; but they are not therefore non-principle-Buddha merely because they do not know. Because they are wholly this, they are called identity in principle as Buddha; because they do not know, they are not the latter five identities. Yet identity in principle as Buddha is the utmost depreciation, because they wholly lack the identities of understanding, practice, and realization; there is only the principle-nature as it spontaneously is. Again, identity in principle as Buddha does not point to principle as Buddha apart from affairs; rather it says that the three obstructions are wholly, in principle, Buddha. Again one should know: it is not called identity of obstructions as Buddha but identity in principle as Buddha because the obstructions are to be [removed by] the cultivation-virtue of the latter five. This one stage is only principle-nature. Also, "identity of obstructions as Buddha" is still a general name, because the latter five persons all understand the three obstructions to be Buddha. This is explained in three parts: I. Citing various sutras to show identity. First citing the Great Nirvana Sutra, Kāśyapa Chapter: "Living beings are precisely Buddha. Why? If apart from living beings, one cannot attain anuttarā-samyak-saṃbodhi." The Tathāgatagarbha Chapter: "'I' means the meaning of the Tathāgatagarbha. All living beings all have the Buddha-nature; this is the meaning of 'I.' This meaning of 'I' has from the very beginning been constantly covered by immeasurable afflictions; therefore living beings cannot see it. It is like a poor woman in whose house there is a great store of true gold, and none of the family, great or small, knows of it. Then a stranger skilled in expedient means ... even digs out the gold store in her house." It also says: "For example, in a royal family there was a strong man who had a diamond jewel between his eyebrows. He wrestled and contended with other strong men. That strong man struck him with his head, and the jewel on his forehead immediately sank into his flesh, and he did not know at all where the jewel was. There was a wound there, and he summoned a good physician wishing to heal it. Then the physician held up a mirror to shine on his face, and the jewel appeared clearly in the mirror," and so forth. The ten similes of the Tathāgatagarbha Sutra: that sutra has ten passages—one dharma and nine similes. One is the object illustrated; nine are the illustrations. Taking the illustrated from the illustrations, it is called ten similes. The one dharma: the sutra says, "The Buddha told Vajramati Bodhisattva: I regard all living beings with the Buddha-eye: within the afflictions of greed, hatred, and delusion, there is the Tathāgata's wisdom, the Tathāgata's eye, the Tathāgata's body, sitting cross-legged, solemn and unmoving. Good man, although all living beings are within the bodies of affliction in the various destinies, they have the Tathāgatagarbha, constantly undefiled, complete in virtuous marks, no different from me." After this passage, nine matters are then cited to illustrate the dharma, each with prose and repeated verse. I. The simile of the Buddha-body in a withered flower; II. the simile of fine honey in a rock hive; III. the simile of husked rice in chaff; IV. the simile of true gold in filth; V. the simile of treasure in a poor house; VI. the simile of the fruit within the mango; VII. the simile of the golden image in worn clothing; VIII. the simile of the noble embryo in a poor woman; IX. the simile of the cast image in a burnt mold. As for the worn cloth: the sutra's verse says, "For example, one carries a golden image and goes to another country, wrapping it in filthy rags and casting it away in the wilderness. One who sees it with the divine eye immediately tells people, removes the filth and reveals the true image, and everyone greatly rejoices. My divine eye is likewise: I regard those kinds of living beings, bound by evil karma and afflictions, born into adversity and fully endowed with many sufferings. And I see those living beings: within the dust and defilement of ignorance, the Tathāgata-nature is unmoving, and no one can destroy it." As for the clay mold: the sutra's verse says, "For example, in a great smelting furnace one casts immeasurable true golden images. The foolish look only from outside and see merely burnt black earth. When the caster judges it has cooled, he opens the mold and lets the substance appear. Once the various filth is removed, the marks and excellences are distinctly manifest. I regard with the Buddha-eye the kinds of living beings as being like this: within the mud and mire of afflictions, all have the Tathāgata-nature." Under "dark room," it further cites the Nirvana Sutra: "For example, in a dark room there are wells and various treasures; people also know they exist, but because of the darkness they do not see them. If there is someone with good expedient means, he lights a great bright lamp and shines it there, and they then see them. Such a person never gives rise to the thought: this water and these treasures did not exist before but exist now. Nirvana is likewise: it has existed from the very beginning, not merely now. The Great Wisdom Tathāgata, with good expedient means, lights the lamp of wisdom, causing all bodhisattvas to see Nirvana." In the present text, only the dark well possessing treasures is cited to prove identity in principle; the passage "people also know they exist" and so forth is not taken. All the similes are likewise. One must know that the principle in all these similes includes both perfect and distinct. If one says that the three obstructions definitely cover the Buddha-nature and that it is revealed only after the obstructions are destroyed, this still belongs to the distinct teaching. If one says that the whole nature becomes obstruction and obstruction is precisely Buddha-nature, and that one with inconceivable virtue causes obstructions to dissolve, then all the similes are perfect. Only this is the simile of identity in principle in the present text. Therefore the Tathāgatagarbha similes in the Great Calm Abiding and Insight show the distinct; the present text shows the perfect. Next, Vimalakīrti's "all is such"—the wording still partakes of the shared; here one must understand it perfectly. Next, the Baokie Sutra, lower fascicle: the Bodhisattva Victorious Aspiration spoke a verse to the Buddha: "One's own realm and the Dharma-realm, the realm of living beings, are equal." "One's own realm" is the mind-dharma; "Dharma-realm" is Buddha-dharma, because the Buddha takes the Dharma-realm as his substance. Matched against the realm of living beings, this makes three dharmas. The mind arises in cause; Buddha-dharma is in fruit; the three are without difference. Therefore it says, "One realm without a separate realm." II. Under "This is," clarifying the Buddha with respect to original enlightenment. The previously cited sutras, although they say "identity with Buddha," have not yet precisely shown the aspect of enlightenment and understanding; they only indicate that the substance of the three obstructions is wholly principle. Now this principle is shown. Where it is, it is illumined, and this is called original enlightenment, and the meaning of Buddha is established. This is itself in two parts: I. Direct showing. The words "This is" refer to the above Great Nirvana Sutra's "living beings are precisely Buddha," the various similes of treasures, Vimalakīrti's "all is such," and Baokie's "Dharma-realm." These are all the perfect wisdom of inherent nature. Unless the three prajñās are interfused and subtly identical, the wisdom is not called perfect. It knows that each and every dharma contains and receives each and every dharma; the whole dharma is wisdom, the whole wisdom is dharma. Duality is then cut off; this is called perfect enlightenment of all dharmas. All dharmas are living beings and Buddhas, dependent and principal. Since the three times and ten directions, these times and places, are wholly wisdom, how could there be any one place, one thing, one dust mote whose substance is not clear? Yet this clarity is not something the mind-consciousness can reach. Therefore the Awakening of Faith's meaning of original enlightenment says: "The substance of the mind is apart from thoughts and pervades everywhere, equal to the realm of space, by nature clear." Since it is apart from thoughts, how can it be sought with emotion? This is what is meant by "inconceivable wisdom's illumination and so forth." Do not mistake the leaky mind of the six destinies or the realized wisdom of the three vehicles for the aspect of original enlightenment's clarity. Only the enlightenment of wondrous enlightenment is principle-Buddha; "the whole cultivation is in the nature" is what this means. II. Under "Although the five," blocking the emotional view. Those attached to emotional views say: all existence is bound by karma and darkened by the ignorance of confusion—how can one say living beings are precisely Buddha? Therefore it is blocked, saying: although karma reaches even the unintermitted hell, all is in its very substance the three liberations. Although views and thoughts are confused and inverted, the principle of original enlightenment is never absent. Confusion and karma are wholly the Buddha-nature of the conditional and the completing within inherent virtue—how could one further destroy principle-Buddha? A knife cannot wound itself. II. Under "This," discussing principle with respect to four matters. "Worldly permanence" means the ten Dharma-realms and thirty kinds of worlds, each abiding in the Dharma-position of true suchness. Because the Dharma-position is permanent, the worldly aspect is also permanent. Yet the world is by nature successive and changing; to say it is permanent is because all dharmas are precisely true reality. Since the nature does not change, it is called permanent. If one says that because of constant flux it cannot be called permanent, this is called an emotional view. Truly, because production is precisely nature, it is permanent; because dwelling, change, and cessation are precisely nature, they are permanent. The permanence that is precisely nature is neither permanent nor impermanent, inconceivable. The words are partial but the meaning is complete; therefore one may say that one production and one cessation are none other than the middle way, only production, only dwelling, only change, only cessation. The Lotus Sutra's trace-gate, revealing what is realized, says, "The aspect of the world is permanent; having known it at the place of enlightenment." The origin-gate says, "The Tathāgata truly and really knows and sees the aspect of the three realms as neither such nor different." Therefore one knows that the world is precisely the permanence of the three realms—how could this contradict "neither such nor different"? Although trace and origin differ, the inconceivable is one. This principle is secret and wondrous; only the Buddha can clearly see it. Therefore it says "clearly evident." Now I, Zhiyi, accomplish this secret and wondrous contemplation; though these are fleshly eyes, they are called Buddha-eyes, and can see the secret treasury, also called "clearly evident." Therefore the Miaole says, "Manifest and evident is called true secret; the principle of true secret is precisely the permanence of the worldly aspect; because the worldly aspect is permanent, living beings are precisely Buddha; because this principle is wondrous." With a Buddha's teaching and transformation, it benefits not even a hair; vainly passing without a Buddha, it loses not even a hair. Those who attain the five identities—how is that enough to be considered high? Those who lose identity in principle have never for a moment been low. With respect to these four matters, principle-Buddha is shown. II. Under "Thus," identity in name. From here up to ultimate identity, all are cultivation-virtue; one must discuss benefit and harm as well as high and low. The words "identity in name as Buddha" mean the beginning of cultivation-virtue: hearing the name that can express the previously mentioned principle-nature. Yet there is inclusion and exclusion. Inclusion: the ear encounters the sound of Dharma, regardless of clarity or dimness; those wholly not hearing are also included in this stage. Exclusion: one who has not attained perfect hearing, being on the level of the distinct teaching's inner ordinary [practitioners], still belongs to identity in principle, because the seven expedient means have not yet understood the wondrous name—how could they know identity with Buddha? This is itself in two parts: I. With simile, showing identity in name, in two parts: I. The loss of not hearing. Although one is in principle Buddha, wholly in delusion, the Buddha appears yet one does not hear, and the sutra's name is utterly unheard. This then points to the loss of mere principle. II. Under "If the Buddha," the gain of hearing the name, distinguishing Buddha by the six identities. Therefore the present identity in name is only with respect to the Three Jewels and the ten epithets. In the long night of ignorance, the Buddha appears and causes dawn; unfolding the sun of original wisdom, one then recognizes the luminous illumination of the Three Jewels in the world. The great gate of birth and death is long locked without a Buddha; the Buddha can open the gate of sweet dew here, causing one to know that the ten epithets are the taste of permanence. This light and this taste flow out from the mind-nature of living beings, and in turn cause living beings to understand that this light and taste are the Buddha of inherent nature. "Because of explanation" and so forth points to the simile of the poor woman's house-treasure. At first, not knowing that the house has a treasure, one only suffers poverty. Through instruction one comes to know it; though the treasure is not yet dug out, one already gives rise to delight. These dharmas and similes all show that in the name there is the meaning of knowing. The knowing and the known are precisely identity in name as Buddha. II. Under "Therefore one must," citing a person to clarify identity with Buddha. In Sanskrit, Sudatta; in Chinese, "Good Giving," also called "Anāthapiṇḍika." Nirvana 27 says: "In Śrāvastī there was an elder named Sudatta. For his son's marriage he went to Rājagṛha and lodged in the house of Saṇṭhaka. He saw that elder rise in the middle of the night and adorn his residence. He asked: Are you inviting King Magadha? The answer was: I am inviting the Buddha. When Sudatta first heard this, the hairs on his body stood up. He asked again: Where is he now? The answer: In the Kalandaka vihāra. Sudatta thought of wanting to see him, and at that moment suddenly saw light as bright as day. Following the road out, the city gate opened by itself; he saw the Buddha, heard the Dharma, and realized stream-entry." The commentary says "great gate" means the city gate. Now "hairs standing up" means being startled and awakened. Hearing the name gives rise to awakening; this is the Buddha of inherent nature. If one discusses the Great Nirvana Sutra, it retrospectively narrates past events and only then realizes the first fruit. This proves that at the time of hearing the name he was not yet able to understand that awakening is inherent nature. Also, the earlier section's Three Jewels and ten epithets also involve the small vehicle. Now, by way of crossing stages, the intent is taken and discussed: in the five periods, manifesting body, marks, name, and speaking Dharma to save people—even a single thought of subtle understanding in the hearer—each and every one is the whole nature arising as cultivation, and in its very place is none other than the Buddha-dharma of inherent nature. As in the earlier whole teaching, the incrementally numbered practices all converge in perfect permanence; the four teachings and four gates only explain one principle. If one does not proceed by crossing stages, how can one digest those passages? Moreover, the passage comes from the Nirvana Sutra, a section that has already opened and merged [the teachings]. Therefore, by way of being startled and awakened, identity in name as Buddha is shown.