Song Dynasty Monk Zhili of Siming

**3. Contemplation in Practice.** This method of contemplation is different from ordinary seated meditation that directly observes mind-nature. Instead, it relies on another Buddha as the object of focus. However, it is still a Mahāyāna practice, knowing that mind makes the Buddha and that the Buddha is mind. If the contemplation is not yet mature, one is still swayed by sensory objects.

It begins with the perfect teaching's contemplation of the Buddha's sublime realm, extending to recognizing one's position and diligently practicing the five forms of repentance. If one has not yet entered any stage of realization, such practitioners belong to the "Name Stage." Thus, we know the Name Stage is very long.

Now, we explain how to engage in Buddha-contemplation when facing sensory objects. The mind that is mindful and aware in each thought is called the "Buddha of Contemplation in Practice." This is divided into two parts:

**Part 1: Contemplating the Sublime Form as True Reality** Because both the major and minor marks are all-pervading, this physical form itself is true reality. This is further divided into two:

**(A) On One Buddha: Beginning Contemplation** This is the stage of progress from the Name Stage. It is not just understanding the name but being able to cultivate contemplation. However, if one has not entered the stage of realization, one is not yet in the position of "Contemplation in Practice" that contemplates the Buddha's marks.

In this sutra, the eighty-four thousand excellent marks are not weak or inferior objects that can be used for focus. Therefore, beginners should first contemplate the setting sun, then gradually contemplate the ground, trees, and the seated image. Once contemplation is deep and stable, one can contemplate the sublime body.

According to the *Pratyutpanna Samādhi*, a beginner should first contemplate the thousand-spoked wheel mark, then reverse order up to the three-two marks, including the flesh-top. This is the inferior mark category. Starting from the feet, this can be a beginner's object of focus; there is no need to use the setting sun.

Marks and excellent marks both rely on the body. The body is exclusively golden, so it is said "like a cast golden image." Although this form arises from thought, it appears before the eyes, so it is said "to serve as an object for the eye."

The term "sublime form" refers to inconceivable form. Why? Because this practitioner has already perfectly heard the teaching, knowing that form is mind and mind is form. The objects of the five senses are already essence-mind, let alone forms produced by thought, which cannot exist outside the mind.

This form is not form, not non-form, and not both form and non-form, yet it simultaneously illuminates both form and non-form. Since it is free from emotional conceptions, it is called "sublime form." Without the three contemplations, one cannot see the sublime form. Without the sublime form, one cannot accomplish the three contemplations. Only when object and contemplation mutually support each other with uninterrupted mindfulness can one enter the "Contemplation in Practice" stage.

**(B) "Opening the Eyes" – Realized Contemplation and Universal Pervasion** The sublime mind creates marks; the sublime marks inspire mind. With uninterrupted thought, contemplation enters the stage of realization. Sensory objects can no longer disturb; the Buddha constantly appears before one. With eyes closed, it is clear; with eyes open, it is not lost. In light, one sees the Buddha; in darkness, one does not forget. Since nature is uninterrupted, how could the Buddha ever be absent?

Each and every mark-ocean adorns the Dharma-body. Marks are the major marks; excellent marks are the minor marks. When one contemplates the major marks, the minor marks emerge; this is called "flowing forth." Although a kalpa-water is vast, it only reaches the second dhyāna. The Buddha's marks are all-pervading, commensurate with the dharma-realm. This is a partial analogy to indicate universality.

The eye of the Contemplation in Practice Buddha is called "the all-encompassing eye." What place does this eye see that is not the Buddha?

**Question:** In the *Golden Light Sūtra*'s profound meaning, when contemplating the three paths to manifest the golden light, even the "likeness stage" is said to be "seeing with eyes closed but losing it with eyes open." Now, contemplating the three bodies, one is in the Contemplation in Practice stage. Why can one see with both eyes open and closed?

**Answer:** That text explains the principle of the golden light, which is the nature-potential. This principle is only naturally seen at the first stage of abiding. Therefore, even at the likeness stage, there is talk of gain and loss.

Here, one relies on the concentration on phenomena. One contemplates the three bodies through the response-body. Because the response-body's marks can be seen by ordinary beings, although the three bodies in principle are not yet manifested, the response-body first unites with concentration. Therefore, one can see the Buddha-body with both eyes open and closed.

It is like using the three contemplations to observe the setting sun. Even if the three contemplations are not yet perfected, one can still see the sun with both eyes open and closed. Therefore, although phenomenon and principle are cultivated simultaneously in a single thought, the principle is difficult, and the phenomenon is easy. Because the phenomenon is easy, it appears first; because the principle is difficult, it manifests later.

Thus, the *Pratyutpanna Samādhi* uses the thirty-two marks as the phenomenal object and the emptiness, conventionality, and middle-way of these marks as the principle-contemplation. Although the object and contemplation are cultivated simultaneously, the object must become realized first. By relying on the object to advance contemplation and using contemplation to illuminate the object, one progresses and manifests further, gradually moving from ordinary to sage.

Therefore, the previous text discusses approaching truth without abiding and falling from love for the likeness stage in terms of closed-eye gain and open-eye loss. This text discusses the response-body, which can achieve the Contemplation in Practice stage. As for seeing with both eyes open and closed, if one does not understand the ease and difficulty, depth and shallowness of phenomenon and principle, how can one resolve this apparent contradiction?

**Part 2: "Contemplating One" – Equating All Buddhas**

**(A) On One Buddha Equaling All Buddhas** To accomplish contemplation, one must not scatter the mind. Therefore, one takes Amitābha Buddha as the sole object. Although one contemplates a single Buddha, how is this different from the ten directions? Although one illuminates the present, how is this different from the past and future? This reveals that all things are inseparable from Amitābha. Precisely because Amitābha is the "one that encompasses the infinite," he can thus equal the "infinite within the one."

**(B) "One Body" – All Buddhas Share the Three Dharmas** "One Buddha equals all those Buddhas." Because each Buddha equally attains the three dharmas: body is Dharma-body, wisdom is Prajñā, the ten powers and four fearlessnesses are liberation. This is also the three bodies, three nirvāṇas, etc.

Saying "body and wisdom are one" indicates that the Dharma-body and reward-body of all Buddhas are not different, and their response-body functions are also the same. Therefore, the phrase "powers and fearlessnesses are also thus" is concluded; they are one with the unity of body and wisdom.

Bodhisattvas in the cause-partially break ignorance and partially share the three dharmas of the Supreme Enlightenment. When ignorance is completely broken, they ultimately share the three dharmas of all Buddhas. Since the three dharmas of all Buddhas are non-dual, therefore Amitābha's three dharmas are not less, and all Buddhas' three dharmas are not more. Thus it is said "they are equal."

**Part 3: Contemplating the Three Bodies – Concluding Instruction** "Contemplating form" is the response-body, including both sublime and inferior forms and the enjoyment-body for others. "Dharma-gate" is the reward-body, aggregating all dharma-gates as body. For example: the eighty-four thousand dhāraṇīs are hair; the ultimate truth is the top-knot; omniscience is the head; compassion is the eyes; freedom from defilements is the nose; four types of eloquence are the mouth; forty unshared dharmas are the teeth; two wisdoms are the hands; the tathāgata-store is the abdomen; the three samādhis are the waist; concentration and wisdom are the feet, etc.

These dharma-gates, when regarded as what is realized, are called Dharma-body. Here, regarded as what realizes, they are called Reward-body, i.e., the self-enjoyment body.

True reality is the Dharma-body. It is not that it lacks all dharma-gates and forms; instead, it yields to what realizes and responds. Here, it refers to what is realized and what responds; it is simply called True Reality.

In the previous discussion of contemplation method, the text only mentions the all-pervasiveness of marks and excellent marks. Next, it discusses the three dharmas and their equality. Now, the concluding instruction says "contemplate the three bodies." One should know that dharma-gates and true reality are not separate from the form body. Raise one, and all three are present; the whole is three, and the whole is one. They are naturally interpenetrating; neither vertical nor horizontal.

Thus, in this sutra's ninth contemplation of the Buddha, the sutra presents marks and excellent marks, and the commentary calls it "true reality." If one does not understand the perfect contemplation, one cannot properly appreciate this name. If one contemplates the Buddha's body without involving the latter two, it becomes the same as the small vehicle or non-Buddhists; how could it accord with the sublime teaching?

One must understand that this passage is concluding the previous discussion of contemplating form-marks' all-pervasiveness, which already includes the three bodies.

**Part 4: "Always Activating" – Indicating Being the Buddha** Practitioners in the Contemplation in Practice stage, in all times and places, constantly have the three contemplations of Buddha-mindfulness present. Therefore, it is said "there is no time when one is not mindful." "Each thought is always awakened" indicates the meaning of "being the Buddha." Although it is initial enlightenment, it is identical with original enlightenment. If it were not completely original enlightenment, the contemplation could not be called the middle way.

One can also speak in terms of meaning of initial enlightenment and original enlightenment uniting. Although it is not ultimate enlightenment, true enlightenment, or likeness enlightenment, it can still be called "contemplation in practice enlightenment."

Regarding the word "is," the *Guangya* dictionary glosses it as "unites." Master Jingxi says, "According to this gloss, it becomes the union of two things," which is still coarse in principle. Now, based on meaning, we seek the non-duality of their essence, and then it is called "is."

However, when initial enlightenment unites with original enlightenment, although it is called "union," it is not the union of two different things. This is precisely Master Jingxi's meaning of "non-dual essence." Precisely because the essence of initial and original enlightenment is one, we know that the "Six Stages" can be called the "Six Unions."

The Principle Stage is when the deluded enlightenment unites with original enlightenment. The five subsequent stages are when the correct enlightenment unites with original enlightenment. In all six unions, the essence is never non-dual.

Sometimes Master Jingxi also uses the term "union" to clarify the non-dual essence. Therefore, in the *Gate of Non-Duality*, it says, "Again, because the contributing and understanding causes unite with the nature, one can act in accord with nature, setting up myriad functions." The contributing and understanding causes are initial enlightenment. How could nature not be original enlightenment? The essence of cultivation and nature is one, and it is again called "union."

**4. The Likeness Stage** Now, we are explaining the Buddha. This refers to the "likeness of original enlightenment." Because at this stage, the power of initial enlightenment still subdues ignorance but has not yet broken it at all. Therefore, it is not true original enlightenment; it can only be called "Likeness Buddha."

In the forty-one stages, one partially breaks ignorance, so one can partly realize true original enlightenment. This is called "Partial-Realization Buddha." At the ultimate stage, ignorance is exhausted, and original enlightenment is fully revealed. Therefore, it is called "Ultimate Buddha." This is also the ultimate initial enlightenment, the ultimate union of initial and original enlightenment, and the ultimate forgetting of both initial and original enlightenment.

Following the pattern of the previous five stages, each has these four meanings.

**Question:** The Name Stage and the other four stages can discuss initial enlightenment in relation to original enlightenment in terms of union and forgetting. These four meanings are somewhat acceptable. Only the initial Principle Stage, which is entirely in delusion, could it possess initial enlightenment and the two meanings?

**Answer:** Although the principle is entirely deluded, it possesses the three causes and the five natures of a Buddha. Are the nature of the contributing cause and the understanding cause not inherently existent? Are the cultivating cause (initial enlightenment) and the two fruits (result and result's result) of Buddha-nature not the "ultimate initial enlightenment within principle"? If the principle did not possess this initial enlightenment, then the Name Stage and the other four stages would require a separate cultivation. How then could it be said that "all cultivation is inherent in the nature"? There would be the name "suchness" but not the meaning. Without the Taishan Sect's teaching, the perfect stages would be mere empty words.

Now, we should discuss the four meanings within the Likeness Stage. The text is divided into two:

**(A) Explanation-marking: The Three Bodies as "Being the Buddha"** In the previous Contemplation in Practice stage, one constantly used the three contemplations to contemplate the three bodies of the Buddha. Although the contemplation and awakening were accomplished, the "likeness awakening" had not yet arisen. With intensified effort, now the three bodies of original enlightenment arise in likeness form and correspond similarly with the three contemplations of initial enlightenment. This correspondence is the meaning of union. The union is without forgetting; it is not the ultimate enlightenment.

**Question:** Regarding one original enlightenment, what essential meaning can demonstrate the three bodies so that people can see them?

**Answer:** Original enlightenment means that all dharmas are empty, conventional, and the middle way. Awakening to the conventionality of dharmas is the body of excellent marks. Awakening to the emptiness of dharmas is the body of dharma-gates. Awakening to the middle way of dharmas is the true reality body. Thus discussed, the meaning is clear.

Furthermore, regarding one enlightenment, we can discuss it in terms of stillness and illumination: Illuminating yet constantly still, with spontaneous supernatural powers, this is the body of excellent marks. Still yet constantly illuminating, with pure wisdom, this is the body of dharma-gates. Neither still nor illuminating, yet both still and illuminating, this is the true reality body.

These two sets of three are both non-vertical and non-horizontal, and inconceivable. They are the stillness-awakening, illumination-awakening, and the awakening that both covers and illuminates. The whole original becomes initial. This is the meaning of correspondence and of simultaneous forgetting.

At this stage, the meaning of the three bodies "being the Buddha" is evident. Therefore, the text not only uses "awakening" to indicate "being the Buddha."

**(B) "Likeness" – Four Analogies for Likeness** The practitioner's original enlightenment-stillness, illumination, and their duality arises in likeness form. This completes the three types of awakening at the Likeness Stage. This awakening is similar to truth, like brass or melon, compared to gold or gourd. These two things compare initial enlightenment to original enlightenment.

Like approaching fire, one first feels warmth. Like nearing the sea, one sees the flat expanse. These two things compare the likeness stage to being close to partial realization. The first two analogies compare in terms of principle; the latter two analogies compare in terms of position.

**(C) "Water-like Nature" – Exhortation to Realize**

**1. Exhortation through Phenomenon** Original enlightenment is cool, like cold water. The "likeness awakening" practitioner drinks it and knows it eliminates heat and affliction. The person in the Name Stage is like one who is thirsty and hot; they need the work of the three contemplations to dig the ground of ignorance, only then can they obtain the true or likeness cool water.

Hearing about the water without practicing contemplation, and lacking the implements for fetching water (skillful means), one dies of thirst and ends up in extreme heat.

**2. "Briefly Citing" – Citing Text to Verify** The merits of the Likeness Stage's correspondence, like the purity of the six sense faculties in the *Lotus Sūtra*, are clearly presented, even though the text is somewhat extensive. The characteristics are obvious and practitioners can easily understand, so it's called "essential."

Each of the six sense faculties has five types of likeness-realization: the physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye; the physical ear, divine ear, wisdom ear, dharma ear, and Buddha ear, up to the sixth consciousness having all five modes.

These six faculties (each with five) correspond to three things: The six faculties of eyes (physical, divine, dharma) correspond similarly to the response-body. The six faculties of eyes (wisdom, Buddha) correspond similarly to the dharma-gate and true reality bodies.

Because the five eyes etc. arise as non-sequential likeness-realizations, they can correspond to the perfect three bodies.

A practitioner who uses the three contemplations to contemplate the Buddha, contemplating the six faculties as three virtues, will soon achieve correspondence.

**5. The Partial Realization Stage** Contemplating the Buddha with this mind and relying on objects to manifest nature. Although one has attained the likeness stage, it still belongs to conditioned cultivation. Now, one directly realizes, which belongs to true cultivation.

One partially breaks unexplained ignorance. In the *Awakening of Faith*, this is called "enlightenment according to one's share."

Stillness and illumination merge. The original true Buddha is partially and gradually manifested. From what is manifested, it is called "partial realization." From what manifests, it is called "partial realization." The forty-one stages all share this name.

The text is divided into two:

**(A) The First Abiding Stage** Among the teachings of the generation, the perfect realization stages are clearly shown only in the *Awakening of Faith* and the *Avataṃsaka Sūtra*. The sūtra says the first abiding stage instantly attains the three bodies. The treatise says the first abiding stage can manifest the eight marks. If this stage did not involve breaking unexplained ignorance, how could one both realize above and respond below?

Thus, we know that the Ten Transferences only subdue ignorance, and the first abiding stage can only cut off view-delusions. These sūtras and treatises are for gradual teachings and cannot be equated with the Bodhisattvas of sudden cultivation and sudden realization in the *Avataṃsaka* and *Awakening of Faith*.

Therefore, here we establish the middle path of perfect teaching, discussing sequential and non-sequential, distinguishing the separate from the perfect. Now, based on that sūtra, we clarify the Buddha of Partial Realization.

The text is divided into two:

**1. The Three Dharmas and their Initial Realization** The name "First Abiding" indicates the being Buddha. The stage is called "initial realization of mind"; it is the realization of the original mind. The constant stillness, constant illumination

2. Explanation of “Expound” in Two Parts: First, Quoting and Explaining. “Delight” means cheerful ease, and “heart” indicates the mind’s intent. Regarding this sutra, it represents the Tathāgata’s long-cultivated and long-realized samādhi of mindfulness of the Buddha, which was held within his heart. Now, when the proper conditions of sentient beings arise, he speaks it, thus fulfilling the joy of his former intent. Second, under the text “Immediately, ten,” it reveals the form. According to this teaching, the present discourse focuses on mindfulness of the Buddha. The subsequent text will elaborate fully; for now we do not go into detail but only broadly clarify the manner of teaching. The text divides into two: First, clarifying the characteristics of the taught Dharma. The twelve divisions of scriptures generally describe the forms of teaching, such as: taught in prose, taught in verse, taught as unprecedented matters, or taught without being asked, and so on. The eighty-four thousand Dharma treasuries fully represent the various teachings and Dharma doors. Saying “four thousand” is just a general number, but one should understand that many kinds of eighty thousand exist. For reference, we illustrate through the Four Noble Truths: If we say eighty-four thousand Dharma treasuries, that corresponds to the Truth of Suffering; eighty-four thousand afflictions correspond to the Truth of the Cause; eighty-four thousand methods of remedy, eighty-four thousand samādhi doors, and eighty-four thousand dhāraṇīs all correspond to the Truth of the Path; and eighty-four thousand perfections correspond to the Truth of Cessation. Although this one teaching is indicated here, its meaning encompasses the other three. Since “treasury” implies aggregation, it is classified under the Truth of Suffering. Yet because of its aggregative nature, it also encompasses the other three truths, as all four names do not depart from the aggregates. As the *Abhidharma-kośa* says: “The Sage speaks of Dharma aggregates, their number is eighty-four thousand. Their substance is speech or names, which are included in the aggregates of form and mental formations.” Thus, both the twelve divisions and eighty-four thousand apply to both Lesser and Greater teachings. Some say the Lesser Vehicle has only nine divisions, and the Greater has twelve; some say the Lesser has twelve and the Greater only nine; others say both have twelve. The six perfections and four immeasurables, although belonging to the Greater Vehicle, also pervade the three treasuries as matters for bodhisattvas. Their names and numbers are the same across the Four Teachings, but one must distinguish truth and conventional truth based on the ultimate and conventional realities they express. Further, one must examine the four types of contemplative practices to differentiate the partial and the complete, so that the precious island and the phantom city—the direct and the circuitous—are not confused. Second, under the text “Moreover, within,” it clarifies the skillful means of teaching, in two parts: First, it explains the Four Applications (four types of appropriate means) for one Dharma and one door. The eighty-four thousand Dharmas listed above, since they pervade the Four Teachings, correspond respectively to the birth-and-death eighty-four thousand, the non-arising eighty-thousand, the immeasurable eighty-thousand, and the non-active eighty-thousand. For example, take the birth-and-death eighty-thousand; any particular Dharma must be approached through four gates. The conventional person (self) is ultimately ungraspable through all four gates, but the actual Dharma has different meanings in each gate: describe through the gate of existence—everything is impermanent moment by moment, like a flickering flame. Through the gate of emptiness—the three falsehoods are illusory, like clouds or mist. Through the gate of both existence and emptiness—the two aspects harmonize. Through the gate of neither existence nor emptiness—both aspects are abandoned. Among these four gates, depending on whether the sentient beings’ roots are immature or mature, the four methods of teaching are applied: For those yet to plant roots, teach in a worldly way to arouse interest and encourage practice. For those already with roots, apply the middle two methods: when good roots are not yet awakened, teach as a way to inspire personal development, causing them to revive past virtues, faith, precepts, and diligent mindfulness. For those whose evil has not yet been overcome, teach as an antidote to treatment, causing their three poisons to melt away. For those already mature, teach the ultimate truth, enabling them to realize truth, transform their ordinary nature, and become sages. The Buddha’s wisdom discerns the capacities perfectly; his teaching always hits the mark. When he knows listeners cannot attain the truth, he ensures they still gain three benefits; if they cannot overcome evil, they still gain two benefits; if no good can be aroused, he teaches only in a worldly way to bring delight. If there is no benefit at all, the Buddha does not teach. Second, under the text “If one,” it exemplifies all dharmas and gates through these Four Applications. The above explains how one gate accommodates the capacities of beings through the four applications; the remaining three gates do the same. For one member of the eighty-four thousand, the four gates and four applications apply similarly to beings’ capacities; likewise, for each of the remaining Dharmas, there are four gates and four applications. For one teaching, the eighty-four thousand gates and applications are complete; similarly for all three other teachings. The eighty-thousand Dharma treasuries are dealt with likewise, extending to afflictions, antidotes, samādhi, dhāraṇī, perfections, etc. Each item has an eighty-four thousand aspect; each has the four teachings; each teaching has four gates; each gate has four applications. The same principle applies to the twelve divisions, six perfections, and four immeasurables. This is a brief explanation of the manner in which the Buddha teaches.

**3. Explanation of the Character "Guan" (Contemplation)**

This is what is taught. The previous twelve divisions and eighty thousand teachings—are they not what is taught? However, that was a general reference to clarify the one who teaches. The words "Infinite Life" and here the character "Guan" (Contemplation) are precisely the meaning taught in this sutra.

The explanation of "Guan" is divided into two parts:

**1. First, picking up the text and marking it with a dual heading.**

We pick up the character "Guan" and explain it by way of "contemplation." This means using a method of contemplation to contemplate the excellent object. If there were no method of contemplation, with what would we contemplate it? This title is established by summarizing what the sutra expresses. The sutra clarifies the sixteen contemplations as the "ability to contemplate," and now, in explaining the title, we discuss only the three contemplations. The sutra text is specific, the title is a general name. The general encompasses the specific, and the specifics are distinguished by the general. If the title established did not fully encompass the text, it would not fit the pattern of a text's structure. Therefore, you should know that establishing the three contemplations to explain "Guan" is precisely the essence of the sixteen contemplations in the sutra text. If, for each of the sixteen, we were to individually show the characteristics of the three contemplations, the text would be vast and complex. Therefore, in the explanation of the title, we show them generally, so that those who cultivate them can, with this method of contemplation, enter the sixteen gates. Then, each object is the three and each mind is utterly wonderful. The Four Reliances guide beings; words are simple but meaning is comprehensive. The dual heading [includes] "sequential" and "one-mind" and "two or three contemplations." This uses the sequential to reveal the non-sequential. Without integrating the specific contemplations, one cannot clarify the perfect. This is like the *Śamatha-Vipaśyanā* which uses the conceivable to reveal the inconceivable.

**2. "Following the provisional," relying on the teachings to explain both. This is divided into two:**

**A. First, the sequential three contemplations. This is divided into two:**

**a. First, listing the names and pointing to the sutra.** The names listed will be seen in the explanation itself.

**b. "Now I explain," explaining the characteristics and concluding the result.** Following the previously listed names, I explain the characteristics of the three contemplations.

**i. The first, the Empty Contemplation, has two names.** "The provisional is empty, etc." Deluded views and thoughts grasp at objects. That which does not exist they consider to exist. This is the false and ordinary. Knowing the false nature is called a truth. The principle of the two emptinesses is the true reality of things. Knowing the reality is called a truth. If one does not investigate the falsity of the mundane, one cannot know the true reality. One must illuminate the provisional to enter emptiness. Therefore it is called "entering emptiness from the provisional." Also, "the provisional is empty, etc." When confused about the mundane world, one considers the false to be real. Then neither is a truth. If one awakens to the falsity of the mundane, one will certainly know the true reality. Then both are truths. Therefore it also gets the name "the contemplation of the two truths." "This contemplation, etc." Cultivating the contemplation is the cause, realizing the wisdom is the fruit. The *Śāstra of the Great Perfection of Wisdom* discusses the three wisdoms to make them easier to understand, so they are divided among three types of people. Therefore, the Śrāvaka is associated with the knowledge of all things. This is the fruit of the empty contemplation, corresponding to the ten abodes position in the Separate Teaching.

**ii. The second, the Provisional Contemplation, also has two names.** First, it criticizes those who dwell in emptiness and fall into the vehicle of the two disciples. If one cultivates the provisional contemplation, they can perfect the Buddha's Dharma and benefit beings. This contemplation views emptiness to use it as a means to enter the middle way. Therefore, while understanding the wisdom of emptiness, they do not dwell in it. The attachments of the three realms must be cleared and emptied. The conditioned arising of all dharmas must be investigated from beginning to end. The numbers of deluded views and thoughts are like dust or sand. With a great compassionate mind, one contemplates all and learns all. This is called "knowing the sickness." All dharmas and all gates break the nature and break the characteristics. One is well-versed in each and every countermeasure. This is called "understanding the medicine." According to the depth of the delusion and knowing the maturity of the capacity, one uses spiritual powers to inspire, and wisdom and eloquence to proclaim. Using the four means of conversion appropriately, one causes each to gain benefit. This is how to prescribe medicine so that they are willing to take it. All this arises because one has realized emptiness and can enter this provisional. Therefore this contemplation is called "entering the provisional from emptiness." It is also called the "Equal Contemplation." Previously, one removed views and attachments, breaking the provisional by using emptiness. Now, one eliminates the dust-like and sand-like delusions, breaking emptiness by using the provisional. There is one breaking and one using each for emptiness and the provisional. Looking back and forth, they are now equal. Therefore it is also called the "Equal Contemplation." "This contemplation, etc." According to the *Śāstra*, the Bodhisattva is associated with the wisdom of all paths. This is the fruit of the provisional contemplation, corresponding to the ten practices position.

**iii. "The two emptinesses," the third, the Middle Contemplation.**

**First, dual clarification.** "The first contemplation empties birth-and-death." Beginners in the Separate Teaching trust that the enlightened nature is originally the eternal, calm middle-way Buddha-nature. Following the path of cultivation, this is called the "only-middle." It is only good and only pure, not possessing the defiled and evil. Although it lacks defiled and evil, its nature is spiritually knowing. When a forceful delusion arises, objects appear. One discriminates the characteristics of objects and clings to self and others. This is not a unaware knowing; it is wrong thinking and wrong views. The present defiled and evil are not inherent in the nature but exist entirely due to conditioned arising and transformation. Because of this transformative creation, they are not the nature's original state. Therefore, deluded views and thoughts are not identical to the middle way. They must certainly be broken. Thus, the meaning of "identity" is not established. Therefore, one cannot say "only love," "only views," "only forms," "only smells." If one were to cultivate the middle way, subject and object would not be cut off. Therefore, cultivating emptiness is the primary practice, and the middle contemplation is secondary. Why? Since the mind is attached to existence, one must specifically contemplate emptiness to break these attachments to love and views. The emptiness one contemplates is the Dharma of the two vehicles. Since it is not inherent in the nature, but is a separate cultivation, this emptiness is not ultimate. Therefore, the emptiness contemplation only empties birth-and-death. "The next contemplation empties nirvāṇa." Although the existence of birth-and-death has been eliminated, the mind becomes attached to emptiness. Therefore, one must specifically contemplate the provisional to break this attachment to emptiness. The provisional is constructive, it is the Bodhisattva Dharma. Since it is not inherent in the nature, it is also a separate cultivation. It can clear away attachment to emptiness, and is called "emptying nirvāṇa." "These, etc." Previously, emptying birth-and-death, deluded views and thoughts were forgotten. Next, emptying nirvāṇa, the dust-like and sand-like delusions are exhausted. With both delusions exhausted, the mind has no one-sided attachment. Therefore, it can serve as the prerequisite for the "double negation." "The first contemplation, etc." Furthermore, by sequentially using the two contemplations to contemplate the two truths, it becomes the prerequisite for the "double illumination." Once the prerequisites are established, the perfect contemplation can be cultivated. Among the ten dedications, one uses the manifest middle-way Buddha-nature as the subject of the middle-way contemplation. The truth and the contemplation are not two. Delusion and wisdom are one. The three contemplations are perfectly fused. This is the "non-artificial practice." Therefore, one naturally enters the all-knowing wisdom. The fruit of this contemplation is called the wisdom of all modes, corresponding to the first stage.

**B. Second, the one-mind three contemplations.**

This is contemplating according to one's nature and illuminating without dependence. All dharmas are inherently the Dharma-body, Prajñā, and Liberation. Like the three dots of the letter *I*, the three are not isolated. Each encompasses the others. Raising one includes the three. Using the three virtues as the three truths—Prajñā is the truth of reality, Liberation is the conventional truth, and Dharma-body is the middle truth. Since the virtues are neither vertical nor horizontal, the truths are beyond thought and discussion. This is the ultimate truth of the Buddhas. Now, taking this truth as the object of contemplation, since the truth is one and yet three, how can the contemplation illuminate in a sequential manner? Therefore, based on the wonderful truth, we establish the gate of contemplation. Right within the one mind, we cultivate the three contemplations. This contemplation's subject-object duality is utterly transcended. How much more so is the Buddha of Infinite Life, who originally cultivated this contemplation to achieve the three bodies—the Dharma-body and Reward-body are merged, the True-body and Response-body are fused. Without this wonderful contemplation, how could the wonderful body be revealed? If the teaching master is thus, the disciples are also thus. Since the reward body is wonderful, how can the dependent realm be coarse? Therefore, all sixteen objects must be contemplated with the wonderful contemplation.

This text is in three parts:

**a. First, explaining based on the *Śāstra of the Great Perfection of Wisdom*. This is divided into two:**

**i. First, explaining the characteristics. This is divided into two:**

**1. First, explaining in terms of principles.** The three wisdoms are the same as the previously explained sequential ones: the knowledge of all things, the wisdom of all paths, and the wisdom of all modes. To make them easy to understand, they were assigned to three types of people. But examining the nature completely, the three wisdoms are actually attained in one mind. The three wisdoms are the fruit, the three contemplations are the cause. Since the fruit is in one mind, how can the cause be sequential? Only when cause and fruit are not separate can it be called perfect cultivation. Therefore, after mentioning the wisdom, we immediately clarify the three contemplations. "'Just one contemplation, and yet three contemplations,'" means raising one contemplation inherently includes the other three. Raising the empty contemplation, the provisional and middle are also empty, for all three contemplations can purify attachments to characteristics. Raising the provisional contemplation, the middle and empty are also provisional, for all three contemplations have the meaning of establishing dharmas. Raising the middle contemplation, the empty and provisional are also middle, for each of the three contemplations is inherently independent and ultimate. If one knows that the three contemplations are only in one mind, then each individual contemplation naturally possesses the three. "'Contemplating one truth, and yet the three truths,'" means the truth and the contemplation have different names, but their essence is not separate. The truth gives rise to the contemplation, and the contemplation illuminates the truth. Since they have no separate essence, why establish both truth and contemplation? If we want to distinguish them, we speak in terms of the three seeds of Buddhahood. The three natures of the seeds are the truth, and the cultivation of the three is the contemplation. The nature of wisdom-awakening is the truth of reality; the nature of causal condition is the conventional truth; the nature of truth-body is the middle truth. If the nature of wisdom-awakening did not exist, there would be no great truth of reality. The same applies to the conventional. Only these three truths are not different in essence from the three contemplations. An empty, insubstantial view of reality as "true" is different from the contemplation's essence. The same applies to the conventional. The three contemplations inter-include because the three natures are inherently fused. The entire nature becomes cultivation. This is what is meant.

**2. "'Similar to, etc.,'" a comparative explanation.** Using conditioned dharmas as a category to understand the unconditioned nature. In a single moment of thought, it arises and immediately ceases. The interval between is called abiding. It does not lack three characteristics, yet they exist in a single moment. The impermanence of the three characteristics still resides in a short moment. How much more so that the three contemplations, being in accord with the nature, are effortless and unproduced, and residing in one mind. This principle is certainly correct.

**ii. "This contemplation, etc.," concluding the result.** Without clarifying the fruit of wisdom, the method of contemplation has no goal. Therefore, it is shown that when the contemplation is perfected, delusion is eliminated and principle is revealed. One suddenly and wonderfully realizes the three wisdoms truly reside in one mind. Either one discusses the three wisdoms collectively or, from the perspective of superiority, one only calls it the "wisdom of all modes." "'Inextinguishable, etc.,'" the *Śāstra* explains it itself. The wisdom of all modes simultaneously negates the characteristics of ignorance on both extremes and simultaneously illuminates the various types of practices on both truths. Beginning from the initial mind perfectly cultivating the three contemplations, one wonderfully contemplates the middle way, thought-moment after thought-moment, forgetting both sides. Yet, right within the two extremes, thought-moment after thought-moment illuminates both. The one mind, two contemplations, is naturally thus. Now, entering the partial realization of the true essence, the fundamental wisdom manifests thoroughly. This all comes from the initial practice's work of forgetting and illuminating.

**b. Second, citing the *Mūlamadhyamakakārika* as proof.** The treatise says: "All dharmas produced by causes and conditions, I say are emptiness; they are also called provisional names; they also have the meaning of the middle way." The treatise is common to the three Mahāyāna teachings. Now it is used to prove the perfect contemplation. The objects contemplated by the contemplation—is there any that does not arise from causes and conditions? Now, in cultivating the perfect contemplation, one must first understand that the producing causes and conditions and the produced dharmas are all inconceivable. Only then can one, within this object, contemplate emptiness, the provisional, and the middle. Furthermore, one must understand that the wonderful truth and the wonderful contemplation are both the subject of contemplation, while the aggregates, produced by causes and conditions, are the objects of contemplation. Previously, we said directly: "contemplating one truth and yet the three contemplations." You must know that this means contemplating the wonderful truth and so forth within the aggregates and other objects. Do not cling to the brief text; you must seek the meaning of contemplation. Also, it cannot be said that because one first understands the object of contemplation in a state of inconceivability, one cannot speak of aggregates and ignorance. Why? Because the very discussion of causes and conditions and the produced dharmas is the state of inconceivability. If there were no ignorance, what would be called causes and conditions? If there were no aggregates, what would be called the produced? Some people, seeing the explanation that "the mind-dharma is wonderful," say: "The mind-dharma is in the state of cause, speaking in terms of delusion; the Buddha-dharma is in the state of fruit, speaking in terms of enlightenment." They immediately object: "If the mind-dharma is called wonderful, how can it be delusion?" This is precisely because such people do not understand the reason. Understanding that delusion is wonderful is precisely what makes a person of the perfect teaching. This is like the treatise calling suffering and origination "the non-artificial," or the twelve links of dependent origination "inconceivable." Could one not then say "inconceivable ignorance"? Although a person may understand the wonderful Dharma-essence, the delusion is still present. They do not know that the "principle identity" stage is always in delusion; the "wonderful enlightenment" stage always belongs to understanding. Between these two are the middle four stages where delusion and understanding coexist. A person at the "name identity" stage, if they do not contemplate delusion, where would they use contemplation? At the "near enlightenment" stage, if they do not break delusion, how could they reach wonderful enlightenment? It is the highest wisdom that eliminates the lowest delusion. Is delusion not confusion? People's perverseness is truly vast. The three wisdoms of the *Śāstra* were previously explained.

**c. Third, "This contemplation, etc.," concluding and revealing based on the wonderful teaching.**

The first sentence is a general praise of its subtlety. The next two sentences praise its subtlety in terms of "three and one." "One" is not fixed as one, one is the three. "Three" is not fixed as three, three is the one. The *Śāstra* explains "inconceivable" by the phrase "not definitively determined." The next three sentences praise its subtlety in relation to the sixteen. Previously, we clarified the fusion of one and three. This refers to the single, general wonderful contemplation. This very one contemplation pervades all the gates. It is called "one contemplation, all contemplations." Although it enters all gates, it is only the one wonderful contemplation. This is called "all contemplations, one contemplation." If the contemplation were definitely one, it could not enter many gates. If the contemplation were definitely many, it could not be one. Truly, it cannot be conceived of as one or many. Therefore it is said "not one, not all." The final two sentences conclude and reveal. Although it is not one nor many, it can encompass all. Therefore, none of the sixteen are not the wonderful contemplation.

**4. Explanation of "Infinite Life."**

This refers to the objects contemplated by the previously explained three contemplations. Previously, when clarifying the three contemplations, we provisionally used the three virtues and the three causal seeds as the objects of truth. This was to show that the contemplated objects are fused and identical, thereby revealing that the contemplating subject is ultimate and wonderful. You must know that the three virtues within the essence are the very nature of the three bodies of all Buddhas. These very three virtues and three bodies constitute the three contemplations in my one mind. If it were not so, then the Buddha would exist outside the contemplation, and the object would not be identical to the mind. How could this be called the independent contemplation of the perfect tradition? It would also mean that Amitabha's three bodies are the Dharma-body, my three contemplations are Prajñā, and realizing the truth after contemplation is Liberation. Raising one includes three, like the letter *I*. Contemplating the Buddha is thus; contemplating the various realms of recompense and environment, the principles are no different. If this meaning is not clear, it is not the contemplation of the Buddha spoken of here.

The explanation of this is in two parts:

**A. First, quoting the name from the Sanskrit.** "Infinite Life" is already the Chinese translation; the original Sanskrit is "Amitābha."

**B. Second, "The Buddha, originally...," proceeding from the absolute to the conventional. This is divided into two:**

**a. First, based on the nondiscriminating absolute, explain "Infinite Life."** This means that Infinity is its measure. Thus, the title already speaks of "life" and "measure." Life and measure depend on a body, thus forming three meanings. Therefore, we discuss the existence or non-existence of these three meanings. What is called "Buddha" is ultimate enlightenment. When principle and wisdom reach their peak, the primordial and the activated