Background of the text

The Shurangama Sutra was one of the texts Hanshan most highly prized, and one he entrusted in verifying his own awakening. In 1575, when he was 31, while practising in the freezing winter of Mt. Wutai he had a sudden realisation, and the following year he verified this through studying the Shurangama. Despite receiving no instructions on the text, he was able to comprehend it in its entirety.  

He wrote this text ten years later, whilst meditating one night after having another profound insight. After his experience, he immediately requested his attendants to record down this text as it flowed naturally from his speech.  Hanshan's biography describes the situation as follows:

 "The meditation hall at Ocean Seal Temples had just been completed. Finally being able to rest there, I, at once, set down my body and mind, and in that moment my joy was beyond words. That evening, after rising from seated meditation, I gazed out to see the stillness of the seas and clarity of space, with the moonlight casting its glow upon the winter snow. Suddenly my body, mind, and world fell away in that moment, as though they were mere shadows of sky flowers (cataracts) dissipating. It was a single lucid treasury of bright light, devoid of any particular thing. Immediately, I spoke the gatha:

 The still sea, clear space, and the moonlight on snow,

 here there is nowhere for mortals and sages to walk or hide, 

 as the vajra-eyes gaze out, sky-flowers dissolve,

and  the great earth returns to the very site of nirvana.

 Then, I returned to my personal room to verify my experience with the Shurangama Sutra.  Flipping it open, I came upon these words:

Now you see that your body and your mind, as well as the mountains, rivers, great earth, and vast space outside you are merely things within your marvellous, illuminating, true mind.

 Thus, the entire contemplative state of the sutra was clear to my mind's eye. Following, I requested that a single fascicle of the Hanging Mirror Over the Shurangama Sutra be dictated. The candle had only burnt halfway when I was finished, and the day had just started in the meditation hall, so I called the directing monk into my room to read what was written. It was as though I had heard words from a dream."

• Hanshan's Biography 

Hanshan's Perspective and Historical Background

Hanshan both receives the existing tradition of Shurangama exegesis and brings his own unique perspective. He follows the established tradition in seeing the practice of the Shurangama consisting of the three contemplations:

1. Emptiness.

2. Non-Emptiness.

3. Middle Way.

Records show that these three contemplations, originating from the Tiantai school, were first applied to the Shurangama Sutra, by a now lost commentary in the Tang dynasty. This was further cemented by later generations, especially those of Changshui Zixuan, the earliest extant commentary, and the Collected Commentary by Tianru, which was the standard used during Hanshan's text. It collected existing commentaries, and favoured using Tiantai exegesis.

Hanshan, however, did not fully accord with Tiantai, as he found the basis of these three contemplations in the three aspects of the Tathagatagarbha Mind of the One True Dharma Realm (一真法界如来藏心 ). A teaching that has its basis in Huayan, which identified the basis of practice to the true mind free of afflictions, whereas Tiantai presented the delusional mind of sentient beings in this very moment as the location of meditation. Hanshan matches the three contemplations to the three kinds of Tathagatagarbha:

1. Empty.

2. Non-Empty.

3. Both Empty and Non-Empty.

Simply, the Tathagatagarbha Mind can be understood as the totality of all things, like a mirror. This mirror has no particular colours or qualities of itself, which is the empty aspect. But this lack of particular colours and qualities allows it to reflect any and all colours, that is it's non-empty aspect. the capacity to manifest reflection in response to various conditions, this is its non-empty aspect. The unity of these two aspects is the mirror that is clear and reflective and the both empty and non-empty Tathagatagarbha. 

He may be the first author to employ these three kinds of Tathagatagarbha, which had significant implications, as more and more Buddhists became dissatisfied with using Tiantai meditation to understand the Shurangama Sutra. Another Huayan monk, Luan Putai (鲁庵普泰 ), two generations back in Hanshan's lineage, could have been his inspiration, as it is recorded that Putai's lost work on the Shurangama was one of the first to criticise taking Tiantai to be the authority on the Shurangama. 

The Hanging Mirror of the Shurangama Sutra 

Authored by Master Hanshan of the Ming

Translated by Shincheng

The master is of Quanshu, Jinling, his is of the Cai family - his father was Yangao and his mother belonged to the Hong clan. She dreamt of the mahasattva Guanyin entering their household accompanied by a youth, and upon picking him up she found she was with child. Upon his birth he was wrapped in a white cloth and exuded exotic fragnrances. The master later left home and humbly paid a debt of gratitude to Xiaoyan; Xiaoyan in turn showed revealed to him the fundamental matter to train him. Further down the line he set up a hut in Beitai, Longmen, where he entered samādhi upright as he was engaged in walking meditation after his meal. H

e saw neither the body nor mind, replaced instead with a singular magnificent storehouse of luminosity. Peaceful, complete, perfect, and quiescent it was like a great round mirror. Thereupon he uttered the following gatha:

"In an instant, the wild mind stilled in a single thought,

Within and without, the senses and their objects were both pierced through,

Turning over, even vast empty space was shattered,

The myriad things arise and cease as they will!"

The master, through propagation of the Dharma, was able to avert worldly disasters, further elevating his reputation in regard to the Way. In the year 1623 he passed in peace in seated meditation, his worldly years numbered 78, and his collection of writings "Dream Wanderings" circulated the world.

 Praise:

"Propagating the Way through disaster, his Way was propagated all the more.

A single droplet from Caoxi fount, peace across a thousand miles.

Deafening and thundering, a stampede of dragons and elephants.

A spirit in a sack of flesh, shining brightly upon the sixth ancestor.

Preface to A Hanging Mirror Over the Shurangama Sutra

As regards the Shurangama Sutra, it is the secret treasury of the buddhas, the sublime gate of cultivation, the source of confusion and realisation, and the great basis of reality and delusion. Further, what it discusses takes the true mind of the pure tathāgatagarbha of as its essence. For this essence of mind is originally luminous, bright, vast, and all pervading of itself. It is quiescent in its expanse, and it is equanimous reality, it cuts off all names and characteristics, within it nobles and mortals are of one boundary, sentient beings and buddhas are identical. However, being confused in regard to it, birth and death is endless; realising it it, samsara is suddenly put to rest.

The Buddha, upon authenticating this and pitying those beings who are confused in regard to it, he, through the means of great skilful means, initiated this teaching - throwing open the gate of cultivation and authentication, revealing the road that leads back home. That which is explained in this entire sutra, from start to end, does not extend beyond the two dharmas of confusion-realisation and reality-delusion. Though the path of confusion has myriad presentations and the path to realisation has multiple gateways, when exhausting their source and investigating their essence, they are not without their critical points. The method to reach realisation from confusion, the means to reverse delusion and returning to reality lies within the sublime gate of the three contemplations of the Shurangama Samādhi. If one desires penetrating insight of the dharma realm, to thoroughly apprehend one's own mind,  see its essence and return to the source, there is nothing more important then this. 

Alas! Its words are concise yet profound, its meaning mysterious and deep. Though the various commentators are brilliantly clear, students who desire to proceed along its path know not of its shortcuts, causing the contemplation of the principle to be hidden in ancient words and cultivation to lose its equipoise. I, disregarding my ignorance, have tried to devote myself to its writing, severe views and understanding, and gone through bone-chilling hardships. Although my wisdom is clouded and dare not to delusively presume the noble mind, I have tried to explain my humble opinions. If there are those secluded practitioners who examine themselves in a mirror, my wish is that they can settle their mind within phenomena and suddenly interfuse with the nature of the tathāgatagarbha!

Written by the Ascetic Deqing at the Narayan Caves by the Eastern Sea in the 23rd year of the Wanli Era.

A Hanging Mirror Over the Shurangama Sutra

Explained by the Ocean Seal Sramana Deqing of the Ming at the Narayan Caves by the Eastern Sea.

I will now clarify its general meaning by separating the text into two sections:

1. Throwing Open the Gate of Cultivation and Authentication (From Ananda's initial request to tying together the sutra's name).

2. Revealing the Distinctions Between Confusion and Realisation (From investigating in detail the seven destinies to the fifty aggregate maras).

The first section has four divisions:

1.1 Presenting the Essence of the Three Contemplations.

1.2 Presenting the Characteristics of the Three Contemplations.

1.3 Presenting the Function of the Three Contemplations.

1.4 Tying Together the Names of the Three Contemplations

First, opening the game of cultivation and authentication has four meanings. It is because the true source is profoundly serene, that even the sprouts of arising and ceasing are eliminated; because the dharma realm is mysterious, that the traces of nobles and mortals are erased; originally there is neither cultivation nor authentication, so how could it belong to realisation or confusion? Now, relying on the confusion that is not confused, cultivation without cultivation is established, and from that, there is realisation without realisation. From confusion of reality and chasing delusion, one sinks into the flow of samsara. Now, desiring to turn away from delusion and return to reality, one must rely on conduct that is based upon reality.

And this scripture, which takes the true tathāgatagarbha mind, that is the pure dharma realm of a single taste, as its essence; reliant upon this one mind, three contemplations are established. Cultivating these three contemplations, one returns to realise this mind! So it is said: "There is nothing which does not flow out from this dharma realm, there is nothing which does not return to this dharma realm." Therefore, the world honoured one revealed the one mind to illuminate the myriad dharmas and first proclaimed, "The cause for all sentient beings to undergo the continuum of birth and death is being unaware of the permanently abiding true mind, the luminous essence that is by nature pure." Furthermore, he said "There is a great samādhi by the name of the "great Buddha's peak shurangama king that is complete with the myriad kinds of conduct and the wonderfully adorned path, that is the singular gate of liberation of the buddhas of the ten directions." 

Observing these two statements, it is sufficient to see the entire essence of the sutra is not but to first awaken the one mind, then establish the three contemplations, cultivate these three contemplations and then authenticate the One Mind. Therefore, in response to questions along the way, despite numerous methods and intricate explanations, the intention is none other than to reveal the source of the One Mind and implicitly elucidate the essence of the three contemplations (This is from fascicle one to the middle of fascicle four). Due to giving rise to conduct and engaging in cultivation, the 25 sages are drawn in to explain their method to liberation, with the method of the ear faculty being the initial skilful means to practice (from the middle of fascicle four to the start of fascicle six). Cultivation and severing falsehoods has reached its climax, so it summarises the gates of contemplation, ensuring that from start to end, the singular source does not deviate from the great shurangama samādhi. Thus, the title of the sutra is used to tie together its ending. This indeed is the essence of the path!

1.1 Presenting the Essence of the Three Contemplations.

This essence refers to the permanently abiding true mind, the essence that is pure by nature - that is to say, the tathāgata mind of the one true dharma realm! First, this essence if revealed to be the object of contemplation since it is dependent on this essence that the function of great wisdom is initiated. This tathāgata mind possesses three meanings: the empty tathāgatagarbha, the non-empty tathāgatagarbha, and both the empty and non-empty tathāgatagarbha.

First, the empty tathāgatagarbha is to the essence of the tathāgatagarbha being fundamentally empty without a single dharma to be grasped. Like a mani pearl whose essence is empty and pure, absent any colour. Though it has colour that reflects what is around it, that colour is not separate from the pearl as it is itself the pearl. The true mind is originally pure, eliminating any delusional conditions. Though it has delusions that accord with conditions, that delusion is not separate from suchness as it is itself suchness. This is termed true emptiness. Therefore, for the contemplator, the true mind is first presented as the essence of contemplation and the capacity to contemplate this essence is referred to as the contemplation of true emptiness (the sutra calls this śamatha, also known as the calm abiding embodying suchness).

This sutra begins with Ananda requesting the Buddha to speak and the world honoured agrees, saying "There is a great samādhi by the name of the great Buddha's peak shurangama king that is complete with the myriad kinds of conduct and the wonderfully adorned path that is the singular gate of liberation of the buddhas of the ten directions." Following this is the sevenfold investigation and eightfold debate, initially discerning the true and delusional. Moreover, it is said delusion is not suchness to clarify that the five aggregates and body-mind are not existent and that the world is originally empty to destroy the twofold grasping at self and dharmas, to reveal the suchness of original awakening. Then in the three divisions and seven great assemblies, all is returned to the nature of the tathāgatagarbha and only then are suchness and delusion interfused, revealing that delusion is suchness. From the superficial to the profound, this section, on the whole, reveals the principle of the empty tathāgatagarbha.

The non-empty tathāgatagarbha refers to the essence of the treasury possessing immeasurable merit that accords with its nature despite being empty. It encompasses and embraces everything without exclusion. Just as a mani jewel, while its essence is pure, possesses the function of perfect illumination that renders it capable of manifesting various colours according to conditions. Those colours are the pearl itself because they manifested from the pearl.

Although the nature of the treasury is empty, it can, according to conditions, manifest the circumstantial and direct characteristics of the ten realms. These characteristics are none other than the nature itself, as they arise from the nature. This is termed "non-true emptiness." Therefore, for the contemplator, this nature of the treasury is presented as the essence of contemplation, and the ability to observe this essence is called the contemplation of non-emptiness (the sutra refers to this as samādhi, also known as the samatha of expedient means that accords with conditions).

This begins from Pūrṇa attaching to characteristics and objecting to nature to the three kinds of continuums that exhaust the causes of birth and delves into the investigation of karma to reveal the non-empty essence (This begins from the start of the fourth fasicle to the the current fasicle so the section "giving rise to suchness, profound awakening, and luminous nature" has half a fascicle worth of text around 1500 words).

Both empty and non-empty tathāgatagarbha refers to the essence of this treasury being pure and clear, capable of responding and manifesting. Just as a mani jewel's essence is pure and perfect, being purely clear, it is not coloured as that colour is identical to the jewel and being perfect, it is able to respond so it is not uncoloured, yet because it is identical to colour, it is neither colour nor the jewel.

Similarly, the essence of this treasury is pure and perfect. Being pure, it is not any characteristic because that characteristic is itself the nature; being perfect it is capable of manifestation as it is not a non-characteristic since its nature is identical to characteristics. Being neither a characteristic nor the nature, it is known as both empty and non-empty. Not being a characteristic, it is empty and not being the nature, it is non-empty, neither identical nor different, it is equanimous suchness, and known as the middle way. Therefore, for the practitioner, this nature of the treasury is presented as the essence of contemplation, and the capacity to contemplate this essence is known as the contemplation of the middle way.

(The sutra refers to this as Dhyāna, also known as the Calm Abiding of Discernment Separate from the Two Extremes, also it is known as One Pointed Concentration. This section begins from the middle of the fourth fascicle, where the tathāgatagarbha is distinguished from the mind, and extends to the section on permanence, bliss, self, and purity, covering two chapters with nearly three hundred words.,

While the essence of the three truths discussed above is undivided, where raising one is identical to bringing up all three, ultimately relying on conventional terms and distinctions leads to separation between them. It falls short of reaching the source of the one mind and struggles to grasp the essence of perfect interfusion. The sublime nature of the tathāgatagarbha mind's source is only exhausted and all dualities eliminated when both affirmation and negation are left behind, yet it is both identical and separate from all phenomena. For leaving behind affirmation and negation, both are extinguished and by affirming both, they are preserved. In preservation, the three truths are luminous; in cessation, the one mind is without dependencies. Extinction and illumination are simultaneous, preservation and cessation are unobstructed, accessible only to those who forget words and communicated through the heart to those who have cut off thoughts. It can be described as a marvellous alignment within the universe, and, through cessation, identical to the dharma realm!

Perfect interfusion, perfect interfusion, deep contemplation, deep contemplation, clear and undisturbed. Thus, when the Buddha's teaching was over, he summed it up by saying: "The profound and wonderful principles of this treasury's nature are so deep and marvellous. How can you measure them with a mind that has objects or enter them using worldly language? Moreover, this marvellous principle is inherently present in every person, yet it remains hidden and unmanifest. It is like a musical instrument capable of producing beautiful melodies, but without a skilled player, its potential remains unrealised. Similarly, though all beings possess a marvellous mind, without skilful contemplation, its brilliance remains concealed. Now, I have authenticated this true mind, abide in deep concentration, illuminating perfectly the dharma realm. Any action is simply a manifestation of its great function. You all, however, are confused in regard to it, considering every action as mundane labour and karmic functioning."

So it is said, "When I point my finger, the ocean seal radiates light, but if you activate your mind, worldly distractions will follow. There is no other reason for this, as it is simply due to the unwillingness to diligently seek the truth, settling for minimal attainment."

At this critical moment, I ask: For what reason is there delusion? My intention is to reveal that the delusion originally has no cause, enabling one to realise that delusion is inseparable from suchness. It is akin to realising that one's head is not found outside. However, this naturally marvellous nature does not require cultivation; if one is capable of turning the light around for a single thought, then one understands that the miraculous jewel has always been present. Therefore, I urge you to end all conceptual proliferation and diligently practice. It is said: "Even if you memorise and recite the twelve divisions of the sutras, it is not as beneficial as cultivating uncontaminated conduct for a single day. Why delude yourself by merely engaging in reading and listening without practising?" It is like Ananda, who, upon hearing this discourse, dissolved his doubt to comprehend the true appearance of all things through his mind. Following, he requested to enter the splendid chambers, subduing all distracting conditions, attaining various dhāraṇīs, entering the knowledge and views of the Buddha, etc. Upon reflection, it is clear that the Buddha so often elucidated the nature of the treasury as he wished for the audience to first realise the one mind, then in dependence upon it establish the marvellous practice of the three contemplations, and following the practice's completion, exhaust all conceptualisation to suddenly authenticate the one mind.

1.1 Presenting the Essence of the Three Contemplations that Belong to the Section of the Path of Seeing is Complete. 

1.2 Presenting the Characteristics of the Three Contemplations.

Based on the one true dharma realm that is the tathāgatagarbha mind that was previously elucidated, this mind's essence is characterised by vast wisdom and luminous clarity; hence, it is termed "wisdom." Now, the wisdom identical to the essence reflexively illuminates the essence which is quiescent and extinct - wisdom and the principle are a single suchness, free from thought and devoid of characteristics, it is known as the source of one mind, beyond expression and demonstration.

Now, within the context of the gateway of the arising and ceasing of suchness and delusion, and the path of returning from delusion to suchness, three skilful means are established: illuminating the principle with wisdom, is referred to simply as "contemplation." To specifically illustrate the characteristics of delusion, it is called "contemplating characteristics."

1.2.1 To Present the Gates of Contemplation in Brief:

1.2.1.1 Contemplation of Emptiness: Śamatha

1.2.1.2 Contemplation of Non-Emptiness: Samādhi

1.2.1.3 Contemplation of the Middle Way: Dhyāna

 1.2.1.1 Contemplation of Emptiness: Śamatha

This refers to the apprehension of the one true dharma realm, the tathāgatagarbha mind as absent of arising and ceasing, and devoid of any characteristic. Only due to a single thought unawareness, ignorance arises, leading to the arising of the three subtle and six characteristics, the four elements, six sense faculties, and various dharmas. However, all these phenomena are merely manifestations of the mind, originally devoid of any existence, and are only the One Mind. The essence of mind is perfect and luminous, transcending all characteristics.

Just as colours are not originally present in a jewel, as they are identical to emptiness so it is said that "colour (form) is emptiness." Because form is not form, it is not different from emptiness, and thus, it is termed "true emptiness." Those who contemplate in this way are practising the contemplation of true emptiness.

1.2.1.2 Contemplation of Non-Emptiness: Samādhi

This refers to the apprehension that all phenomena, from the sense faculties to the external world, are the One Mind. The essence of the mind is perfect, luminous, inherently pure, naturally clear, permeating the entire dharma realm, and manifesting in accordance with conditions. This is to all phenomena right here and now are not but empty fictions that are as unreal as an illusion. Just as colours vividly manifest within a jewel, the entirety of the jewel is identical with those colours. Due to its identity with colour, it is said, "emptiness is colour (form)." Because emptiness is not empty, it is not different from form, and thus, it is termed  "non-empty." Those who contemplate in this way are practising the contemplation of non-emptiness.

1.2.1.3 Contemplation of the Middle Way: Dhyāna

This means that relying on the illumination of this one extinct mind, all phenomena are naturally extinct right where they are. Due to their  extinction, they are termed "empty," and due to illumination, it is referred to as "non-empty." Just like the jewel and its colours, when there are neither colours nor the jewel, it is said to be both empty and non-empty. Neither extinction nor illumination, it is equanimous suchness, and only the one mind source. Serene and without movement, it is apart from identity and difference, yet it is simultaneously both identity and difference. It is where words and speech end, where the activities of thought are exhausted. Through this seamless continuity of mind without gaps, one flows into the ocean of omniscience; those who contemplate in this way are practising the contemplation of the middle way.

Next is the Formal Presentation of the Characteristics of Contemplations, Split into Four Divisions

1.2.2.1 Summary of the Basis of Confusion and Realisation

1.2.2.2 Formal Presentation of the Characteristics of Contemplation 

1.2.2.3 Brief Presentation of the Method that Liberates Fetters

1.2.2.4 Detailed Presentation of the Initial Skilful Means

1.2.2.1 Summary of the Basis of Confusion and Realisation

Ananda, having heard the Buddha's earlier discourse, already realised that the wonderfully awakened mind of luminosity, which is the nature of the tathāgatagarbha, is perfect, complete, and all-pervading, is found within oneself without the need to seek externally. However, due to a lifetime of engagement in worldly affairs and clinging to external conditions, he found it difficult to subdue his mind. Now, he wished to contemplate and cultivate himself, but did not have the means to do so. Thus, there began the section of his questions after entering the splendid chamber, which led to the discovery of the direct path that can be readily followed.

This section is referred to as the "Characteristics of the Three Contemplations" because the cultivation here results from characteristics. The method presented by the Buddha is none other than first skilfully discerning between suchness and delusion, followed by adjustments and treatments based on individual conditions. Therefore, if one wishes to turn back from delusion and return to suchness, there is nothing beyond this twofold discernment.

The Buddha intends to reveal that originally, due to confusion in regard to the perfectly luminous and serenely extinct true mind, there forms in entanglement the four great elements, and delusively the six sense faculties are differentiated. The interaction between the senses and their objects creates an illusion of arising and ceasing that leads to the karmic actions and afflictions of the five defilements. Ultimately, this obstructs the marvellously perfect essence of mind. Like various objects entering into empty space, the pristine mind becomes contaminated, losing its illumination. Like sand tossed into clear water, where the inherently undivided becomes divided, and the originally uncontaminated becomes contaminated.

Now, the intention is to authenticate the true and permanent within arising and ceasing, as well as transform delusion returning to marvellous awakening. The initial step is to take this mind of neither arising nor ceasing as the causal basis of cultivation, and with it dispel the origin of arising and ceasing by illuminating it.

The subsequent step involves investigating the basis of entanglement to uncover the root of all afflictions. If the light of illumination shines upon arising and creasing, then right there and then is the true and permanent. If the roots of afflictions are known, then immediately they fall as though in the face of a sharp blade. In this way, the one mind that is capable of illumination is, in every instant of mind, quiescent, and the myriad dharmas that are the objects of illumination are, in respect to every dharma, perfectly interfused. Thus, are the five defilements suddenly transcended, and a return to the one origin completed.

If one relies upon upon this mind as cause, then the perfect fruit of the result can be authenticated. Although the originally complete mind, that is the object of confusion, may be all-pervasive, the six sense faculties, which are confused, manifest different strengths and functions. Now, wishing to return to realisation within the midst of confusion and return home upon that realisation, each of the senses can be used to exhaust the source, and all abodes can be unified with the path. However, the minds of beginners are ignorant of the perfect contemplation, so it is crucial to directly point out the essence is to be found in thorough engagement within a single faculty. So it is necessary to unveil the strengths and weaknesses of the six sense faculties to determine which are shallow and which are profound.

The shallow are averse to liberation and difficult to integrate, the profound are inclined towards unity and easy to enter. If one can enter a single faculty, then all six are serene, complete, and luminous; the various delusions vanish, and the one mind is pure. In this way, the old belongings of our own home can be returned to where they belong, and the nirvāṇa of the buddhas can be authenticated! Subsequently, there is repeated investigation into the one mind and six senses with the intent to show how attachment to serenity triggers the manifestation of delusion. Then it follows with renewed questioning that cuts through false views, verifying the marvellous nature of the true and permanent.

Through this process, the ear faculty was meticulously selected as the skilful means for beginners to engage with. If one can single-mindedly adhere to the true and permanent, whilst abandoning arising and ceasing, then unsurpassed omniscience has been perfectly accomplished in accordance with their wishes. Upon this attainment, the permanent light of dawn is revealed, and arising and ceasing, perfectly liberated. Thus, at this point, do the faculties, sense objects, and consciousness dissipate? This is indeed the secret key of perfect contemplation, the divine talisman of dispelling delusion, and the essential point of returning to the origin.

This is what is meant by the reversal of delusion and return to suchness, not being beyond the two fundamental determinations.

1.2.2.2 Formal Presentation of the Characteristics of Contemplation

Ananda, having heard the second determination, that arising and ceasing are identical to permanence, gave rise to a doubt about what it is that is referred to as the unbinding of fetters. The content of his doubt is that if the impermanence of arising and ceasing can be said to be a fetter, then now, when it is permanent, what further thing could be named as a fetter? Since there are no fetters, what is there to be referred to as unbound?

Previously, permanence was taken to be annihilation; now delusion is grasped at as suchness. Both stem from failing to apprehend confusion and realisation sharing a single basis, and suchness and delusion being of one essence.

That is why this question was raised to shed light on the confusion in the mind of beginners, such that they can clarify the characteristics of contemplation, avoid falling into the views of emptiness and existence, and reveal the essence of the middle way. Only then can they align with the source of the one mind. Hence, all buddhas speak in unison, advising "Your birth, death, and even nirvāṇa, is entirely caused by your six sense!" How could there be come other cause!

Simply due to discriminating between confusion and realisation, is there a difference between fetters and unbinding! Though these words are clear, the audience has yet to themselves achieve realisation, so the World Honoured One explained for them, "The faculties, sense objects, and consciousness share a common true source; bondage and liberation are in origin without two causes." Only because of the confusion of a single suchness does one, in delusion, see six sense faculties. Establishment of knowledge through knowledge and views is known as birth and death. Correctly apprehending the six faculties leads to the understanding that they fundamentally share a single essence, and knowing that the view is without any views is nirvāṇa. This is truly the fundamental origin of fetters and unbinding; what need is there to seek some other cause! 

While this may clarify emptiness and existence, it has yet to reach the one mind. Why? Because the single true nature does not belong to birth, death, nor nirvāṇa and because within the tathāgatagarbha there is originally no coming, going, confusion, or realisation. Even the emergence of the conditioned and the extinction of the unconditioned are both dependent arisings, like illusions in front of one's own eyes. The emergence of the unconditioned and the extinction of the conditioned is too unreal, similar to cataracts in one's eyes. Further, between two unreal things, how could there be a seer and a seen (The seer is the six sense faculties, the seen are the six sense objects)? Nevertheless, between the faculties and their objects, there are originally no real essences, possessing mere appearances. Therefore, like two intersecting reeds, fetters and unbinding share the single basis; sages and ordinary beings are without duality.

You yourself should try to observe the nature of consciousness within this intersection (that is, the eighth ālaya consciousness). From where are the designations of emptiness and existence established? Only due to the mutual dependence of clarity and ignorance, as well as suchness and delusion, that confusion regarding this gives rise to the six delusions, and upon realisation this there is nowhere for the single suchness to rely? Because this essence is extremely profound and subtle, its perfuming and transformation inconceivable; that in grasping it, its suchness is no longer true, attaching onto it, the non-illusory becomes an illusion. Should there be no attachment, then even non-illusion is absent, and should there be no grasping there where can illusory dharmas be established? In this way, the six faculties are perfectly serene, emptiness and existence both shed, the three truths perfectly contemplated, and right and wrong equally extinguished.  The essence of marvellous perfection lies here in its entirety!  

This is the varja samādhi, the illusion-like samāpatti that, when practised, liberation is suddenly achieved in a single thought, which, when emulated, is authenticated identically by all buddhas. This is what is referred to as the direct path towards the gate of nirvāṇa of the bhagavats of the ten directions. If one aspires to step upon the other shore, directly reaching marvellous adornment, then this is the singular dharma gate of great meditation that leads towards that. It should, therefore, be cultivated and authenticated.

 1.2.2.3 Brief Presentation of the Method that Liberates Fetters

Having previously elucidated that the characteristics of the three contemplations within One Mind are the gateway to the buddhahood of all buddhas, now, we shall reflect upon and practice them. But now due to beginners knowing the direct and efficient method, there comes the question arises about the six unbindings and one extinction, opening up a discussion on which faculty should be chosen as the direct method.

So, following the World-Honoured One skillfully expounded the profound essence and skilfully revealed the critical point. He strung together a beautiful piece of cloth, forming six knots, to illustrate that there are six knots dependent on a single piece of cloth. When the knots are unbound, the cloth itself is no longer preserved. This is to demonstrate that relying on one suchness, the six delusions arise; if delusions are dispelled, then suchness is likewise no longer established.

Why is this so? Because in the realm of true purity, such phenomena fundamentally do not exist. Birth and death, as well as Nirvana, are all cataractic manifestations of madness and inversion. Thus, it is only through forgetting both suchness and delusion that one returns to the Middle Way and directly approaches the source of the one mind! Hence, by inquiring into the method of unbinding fetters, the proper place to begin practice was clarified. By removing the knots in the heart, the powerlessness of the two extremes was shown. When directly entering the path of the Buddha, one must end their work in the middle way. This is truly the essential technique for entering perfection and the effective means of dispelling delusion.

Fearing that his Dharma gate was too profound to comprehend and have faith in, the World Honoured One proclaimed, "What I am teaching here is the subtle conditions of transcending the world; it bears not the course characteristics of the worldly conventions that come together dependent on one another. Moreover, all my Dharma, both transcendental and worldly, have the capacity to lead to the apprehension of the fundamental cause; how could those engaged with practice not be able to comprehend its essence? As long as one puts in effort, they can suddenly authenticate the unarisen, not needing even the time it takes to snap their fingers, and ascend to the stage of Buddhahood without traversing any paths.  Therefore, Ananda, choose any sense faculty that accords with your mind, and apply this marvellous technique to unbind it. Why worry that various delusions cannot be extinguished?"

I fear that you cannot attain the perfect contemplation and sudden liberation, so it is necessary to gradually melt your obstacles. First, select one sense faculty as the initial skilful means. If you can initially attain unbinding of this faculty, then the other five will follow in becoming liberated, and emptiness in relation to oneself will be first attained. From here, one's contemplative wisdom will increase in clarity, and from there one will accomplish liberation of dharmas. If both objects of contemplation, persons and dharmas, are emptied, then the wisdom that observes that emptiness will also cease. This then is truly the eradication of both ailment and the medicine; the interfusion of the ultimate and conventional, and the vibrancy of the three truths. When the one mind has no reliance and illuminates in this way to allow the profound essence to function effortlessly, it is called coming into accord with non-arising through samādhi. That is to say, through the six sense faculties, permanent bliss is realised. There is nothing to the direct and efficient method other than this! The marvel of the beginner's skilful means lies with this!

1.2.2.4 Detailed Presentation of the Initial Skilful Means  

(Each of the twenty-five bodhisattvas' methods is an initial expedient means, but Avalokiteśvara's method of the ear faculty is particularly suitable for those of this realm. Therefore, it is said to be a detailed presentation.)

Ananda, having heard the previous teaching, gained a clear understanding of the characteristics of contemplation and understood that any sense faculty can be an entry way into realisation. However, he was still uncertain about where to start and how to engage with the practice. Moreover, he hasn't yet received thorough guidance on which faculty is the most suitable initial skilful means for beings of this realm. With determination to diligently cultivate and attain the fruit of the path, he hoped not to let down the esoteric teachings of this assembly, and also to bring benefit to those in the future, he requested a final teaching. Thus, he requested teachings on the esoteric and marvellously adorned path to buddhahood.

However, the essence of this esoteric, adorned road is the fundamental dharma gate that was self-authenticated by the Buddha; thus, it is profound and subtle, difficult to explain or comprehend. It is the ocean of fruition beyond words, with no verbal expressions or explications. Now, to raise a finger to point towards it, we need to burrow some method to connect to it. Therefore, each of the twenty-five sages spoke of their initial skilful means with the intent to reveal that within the three categories and seven elements, one can return to the source at any point and any of the three vehicles, great or small, close or distant, are able to equally enter within. They further intend to instil deep faith without doubt in the audience and so relied on this as their evidence. 

It is in this manner that the various sages followed the buddha's request explaining their various means of initial entry. Whether that be through analysing or embodying form to apprehend the one-sided ultimate, or returning to the middle way whilst either in the midst of or transcending conventions. They interchange freely between the partial and complete, like the interweaving of the moon and star. The profound and shallow are driven forward equally, like oxen and sheep crossing waters together. In this way, every approach is a perfect method, and every Dharma leads to liberation.

If one can enter this samadhi, authenticate this marvellous gate, then a constant light shall universally illuminate them, wherever they may be, and all buddhas shall appear before them in responding to their thoughts. To them the flowing waters and moving winds enacts the awakened one's perfect speech, the mountains and rivers around the world manifest pervasively samādhi. It is from here, one knows that self and other are not two and that circumstantial and direct retributions mutually interfuse. Here, contaminated habitual tendencies are shed in an instant, the myriad sense objects are emptied in a single thought, the fragrance of effortless conduct perfumes forth, and the bliss of true permanence self-manifests!

With this piercing instrument that is esoteric and adorned, bestowed upon the courageous and mighty, what obstruction cannot be broken, what knots cannot be unbound? Although both the full and partial are encompassed, both the favourable and averse connected, it is still not known whose sense faculty is most marvellous in this realm. To assume the role of the master within the mundane, without great wisdom, they lack subtle discernment; to seize the superiority amid commotion, without great compassion, they have nowhere to act. Thus, Mañjuśrī was asked to choose the method most suitable for the beings of this realm. He found that only Avalokiteśvara's method of the ear faculty proved to be the best of the initial skilful means.

Why is this so? Originally, the ocean of awakening was serene and perfect, perfectly serene and originally marvellous. Fundamentally, it was with neither world nor sentient beings, only due to a single thought arising, did sea foam suddenly start to stir in the sea of emptiness. Because of the various conditions not being put to rest, the three realms arose together. Thus, did the six sense faculties become divided in delusion, and the various sense objects falsely separate, making the perfectly interconnected essence unable to perfectly interconnect, and the permanently abiding, true mind unable to abide permanently!

From the perspective of delusional phenomena being wholly suchness, then the original nature is without duality. Inevitably though, the faculties of beings are not identical, and so the path of skilful means is many. In regard to the nature of sages then both the favourable and averse means are integrated, but for beginners, there is a distinction between the slow and fast.

Now, if one could try to enter through the six sense objects, but their nature, fundamentally, is impermanent. Entrance may then rely on the five faculties, but the nature of the five faculties does not involve perfect interfusion. It might then be based on the six consciousnesses, but the arising and ceasing of the six consciousnesses are apparent.

If it were dependent on the five elements, then that would be faulted by the dullness and lack of awareness of these five elements. If it were based on the nature of seeing, it would subsume all six faculties, but would then be stuck in subject-object duality without having forgotten illumination. If it were through observing the nature of consciousness, then it would encompass all the myriad phenomena; however, within it still exists separation, so it would be difficult to accord with suchness.

Now, if we wish to accord with the essence of this realm's teaching and demonstrate that which is suitable, then the method of quickly attaining samadhi is through hearing. Why is this so? It is because the auditory faculty is perfectly marvellous, able to hear in the ten directions. The location of audible hearing is void and harmonious; it cannot be obstructed by walls or fences. Whilst sounds arise and cease, the nature of hearing is eternal and permanent. It is one suchness in waking and sleep, neither body nor mind can approach it. It is due to these reasons that the nature of hearing can authenticate the true and permanent, and that through the auditory faculty that one can experience marvellous awakening.

Further, in sentient beings of this realm, it is this faculty that is most sharp so the instruction that suits their capacities is to be found here within. From confusing the basis to following sounds that there is a turning through the flow of birth and death. If one could follow the flow without delusion, then how could they not suddenly accord with non-arising? This is the illusory, marvellous gate of vajra samādhi; this is esoteric, ultimate essential to true cultivation. Why not take hearing and use it to listen to hearing itself? How could it be wasted on accumulating sounds? In addition, hearing is without essence. It is named after sounds. If delusions are transformed and sense objects discarded, what nature is there to name and describe? 

This is why if a single faculty returns to the source, all six faculties are liberated! The six faculties are like illusory cataracts, the three realms empty flowers. Now that hearing is restored and the cataracts eliminated, sense objects melt away and awakening is purified. Through utmost purity, luminosity becomes unimpeded and through quiescent illumination, voidness is encompassed. Both faculties and cognitive objects are empty like things in a dream. How could there be an object from a dream that can hold your body and form?

All the men and women in the world are illusory, being composed of illusions, though movement can be seen, it is wholly caused by a single mechanism. If that mechanism were to be put to rest, then the illusions would fade away. Thus, if delusions were forgotten, then attachment would be shed, and the marvellous essence that is complete and luminous would come forth in that very moment. The Buddhas and sentient beings would in that moment be equal! This is the perfect method that is marvellously beneficial. Why do you not turn around the delusional mechanism of hearing and return to listening to the true nature in order to accomplish the unsurpassed way?

This is the single road to the marvellous gate of buddhas as numerous as atoms, the shortcut approach to the cultivation of all sages of the three times. It is not unique to Avalokiteśvara, I also attained authentication through this method. If one were to save those in the latter aeon who seek to depart birth and death, as well as to rapidly accomplish bodhi, then there is no method better than that of the ear faculty. It is the shared gate of both small and great, the dharma that is taught simultaneously as shallow and profound. Cultivating solely based on this faculty will surpass relying on the other senses. No marvel surpasses this as the true essence of practice.

Thus, upon hearing this teaching, you will come to know your own mind, and see clearly the path that returns to reality and the way home. Now the contemplation of characteristics will manifest apparently without doubt. Alas, in future times of the Dharma-Ending Age, deviant paths will cloud authentic practice. If there are yet those who practice faithfully in reliance upon the doctrine, how should they then calm their mind, regulate their conduct, attain correct imprints through cultivation, establish a place of practice, and distance themselves from Mara's affairs?

The inquirer of this question seeks to benefit those of the distant future and connect with the arduous path ahead; this is yet part of the gateway of practice. And the Buddha provides no answer other than the three ascertainments of the vinaya. That is, calm the mind through precepts, and following that, concentration and wisdom will arise. When these three factors are perfectly clear, then the various outflows will be transcended. Although in the previous path of seeing through clarifying the mind, wisdom was already uncovered, and through the skilful means in the path of cultivation that the characteristics of concentration were perfectly clarified, the fact that both had precepts as their basis was yet to be announced explicitly. 

Now, if one wishes to attain correct imprints and cultivation, they must rely on concentration and wisdom.  If one wishes to engage in disciplined conduct, one must receive the wheel of precepts. Moreover, the ocean of samsara churns to reach the heavens only from the smallest thought, the grove of afflictions obstructs the sun beginning from the budding roots of the smallest sprout. Now to severe the branches and block its flow, one must seal the source and pull the roots. Precepts are many, but the four grave offences are the root; if the roots due not arise, naturally the branches and flow are severed. However, true cultivation takes separating from desire as its root, so sexual desire must be first treated.

Samsara is tied to resentment and debt, so killing and stealing are listed next. False speech leads to self-conceit, so greed and desire latently grow. The results of killing and stealing are similar in that they eternally damage wholesome roots, such that samādhi can never be accomplished. So together they are listed as grave offences that must be severed. If one wishes to perfectly accomplish their practice, they must first uphold these precepts with pure integrity. Should they uphold these four precepts without omission, they will naturally distance themselves from Mara's affairs, correct conduct will be accomplished, and correct concentration can be entered. However, current conduct is easy to regulate; habitual tendencies are difficult to eliminate, thus, it is necessary to recite my Buddha's Unsurpassed Crown Heart Mantra.

This is the dual cultivation of esotericism and exotericism, the simultaneous manifestation of the three wisdoms. Swiftly can the three obstructions be broken, the three delusions be eliminated, and the three realms be transcended with the three bodies attained! Furthermore, with the swift, unseen support of this holy mantra's power, if one can only depend on the empowerment of the teachings, then the dispelling of delusion will be like frost meeting the sun. Therefore, the guidelines of practice have been explained briefly to lead practitioners to rely upon a pure teacher. If one wishes to understand in detail the mandala site, they must be replete in the various preparatory conditions, pure in both body and mind, and practice in both phenomenal and principle aspects. Such a person can grasp bodhi within days, and the fruits of the sages will soon be attained. The sublime and perfect practice lines herein!

The essence of returning to the marvellous is herein! Thus, I have widely spread the holy mantra to let all hear, and extensively explained its power to encourage sincere faith. Only this way can the way of the path of cultivation be exhausted, and the practice of marvellous perfection be gathered.

1.3 Presenting the Function of the Three Contemplations.

Previously in the section on the characteristics of contemplation, it was explained that relying upon the perfect faculty, one can rely on skilful means to gain entrance directly and rapidly. Further, while cultivating in dependence upon this faculty, allowing the one mind to function freely, there is naturally the function of distinctions in the severance of delusion into shallow and profound, as well as the difference in higher and lower realisation of reality. Therefore, Ananda, having heard the previous teachings, both exoteric and esoteric, attained correct imprints and practice, was joyful in body and mind, and attained great benefit. Yet, he still did not know that these practices and attainments had yet to reach nirvāṇa, nor did he know the names of the sequential stages beginning from that of worldly beings to the ground of the Buddhas.

For these reasons, he inquired into the fifty-five stages on the true path to Bodhi, which, in essence, reveals that perfectly marvellous contemplative practice has the function of both severance and authentication, and the capacity to transform worldlings into nobles. Therefore, this section is known as the function of the three contemplations!

The Bhagavat's instructions began with the explanation of the two inverted views on dependent arising, followed by the fifty-five-staged road to our true home.

Why is this so?

For the marvellous nature is perfect and luminous, the true source is still and quiescent; fundamentally, there is neither confusion nor awakening, how could there be nobles and worldlings? Only due to the arising of the barest thought, the cataracts of the three realms break out in chaos, and the moment the heart is put to rest, even the illusion of the one reality is completely exhausted. It is the case that arising and ceasing is known as delusion, through confusion arising and ceasing are without end; ceasing delusion is known as reality, through realisation samsara suddenly ceases.

Though the realm of samsara is vast, it does not go beyond the twelve categories; the path to nirvāṇa is distant, but is has no more than fifty-five journeys. Ultimately, it is due to being confused about the one reality that there come the six kinds of thought, thus, the two inverted views follow interdependently. Realising that the six thoughts are fundamentally one reality, then, the two bases for transformation can be labelled. Therefore, if you wish to cultivate samadhi, reach nirvāṇa directly, you must first recognise the cause of inversion, and only then can you perfectly accomplish true samādhi.

Why?

For it is confusion in regards to true awakening, which forms non-awakening, that is labelled ignorance; it is changing non-arising to become sentient beings, that is known as inversion.  This is the arising of what is fundamentally unarisen; thus, there are unarisen beings; fundamentally, there is no abiding, yet abiding occurs, therefore, there is the non-abiding world. So if the wheel of confusion is not put to rest, how can the karmas of samsara be exhausted? If delusional thoughts are not settled, how could this transient world even end?

If the six thoughts are instantly produced from a single thought of confusion, causing samsara in the twelve modes of life, then similarly, through a single thought, one can realise non-arising to cultivate simultaneously the three contemplations, and attain the fifty-five stages. From this perspective, sentient beings are designated upon the mind of the latter four aggregates and the world points to the substance of the aggregate of form. This then relies on the direct retribution to reveal confusion and delusion, and explains reality and delusion in regard to sentient beings. This is what is meant by that which propels you to both cycle through samsara and rapidly attain the marvellous and permanent, is nothing other than your six faculties. Is this not what is meant by "Establishing knowledge within knowledge and views is the basis of ignorance, and being devoid of views within knowledge and views is nirvāṇa? How could you not believe this after closely investigating the sutra's essential meaning?

However, delusion is wholly reality, inversion is contained within the marvellous, perfect, and true mind; reality is wholly delusion, cultivation and realisation is based within original confusion. Thus, it is from these that the three sequences are established and the fifty five stages can be ascended. Why? Because the continuity of the six faculties has lust and murder as its cause, our long fall into suffering has theft and delusion as its basis. Now wishing to bid farewell to the three realms, transcend the four kinds of births, one must resolutely end the supportive conditions, such that the direct causes are eliminated and unable to act, and restrict karmic manifestations (现行) so faculties and sense objects stand alone without being able to function. 

In this way, the senses and their objects together enter extinction, the mind and its objects are both empty, the body and world are luminous, and both self and other attain perfect realisation. This describes the stages from contemplation to partial realisation, up until eternal severance of ignorance, to step towards marvellous awakening. However, despite the various layers of contemplation and varied kinds of investigation in each stage, they take nothing other than the perfect practice of the Shurangama Samadhi and the marvellous gate of three contemplations, which can be practised alone or simultaneously, to enter into realisation. The function of the three contemplations does not go beyond this! All that needs to be done in life is here! Practice and severance have reached their limit, so Ananda concludes his inquiry with a reminder to observe the mind. Thus, the sutra states, "It is the case that the various grounds all take vajra-like contemplation to observe the ten profound analogies of illusion, and that in samatha, the tathāgata's pristine vipashyana is employed, to engage in pristine cultivation and realisation, to sequentially enter into the stages of awakening. 

1.4 Tying Together the Names of the Three Contemplations Presenting

Based on the initial teachings that led [Ananda] to first realise the marvellous and complete essence of mind, the complete and marvellous gate of practice was established, then employing this marvellous practice to engage in cultivation, it is used to return to and authenticate the marvellous and complete essence of mind. Thus, the practice of turning away from objects and uniting with awakening is accomplished, and the path that returns from delusion to reality is clear!

Therefore, Manjusri inquired into the names of the Sutra, with the aim of tying together the names of contemplation. Why? Because when having a discussion in regard to the relative truth, names do not have the capacity to apprehend what they refer to. That is, they have names yet no reality. If we engage in discussion in regard to the ultimate truth, then reasonably, names have reality with their object, thus there are names and reality. For it is the case, the meaning of all that which was explained as above, whether it be principle or conduct, cause or effect, belongs to perfect interfusion; Further, those names which contain meaning, whether they be doctrinal distinctions, or names and characteristics all return to the ultimate. Since their principle is profound, it is difficult to encapsulate it all in a single word. Due to the mutual illumination of the partial and complete, only those replete with the five eyes can fully comprehend them.

Meaning that the marvellous Dharma-Gate that was previously expounded, when named according to its essence, is the Authentic Sutra of the Oceanic Eye of the Tathāgatagarbha Mind's Seal of the Singular Reality; therefore, it is titled the "Buddha's Crown Sitātapatra", the "Unsurpassed Precious Seal", the "Pristine Oceanic Eye of the Tathāgatas of the Ten Directions. With regard to this function, then all those who have the karmic connections with it have the potential to be liberated, their delusions will be severed, and reality will be exhausted; therefore, it is named the "Direct Cause of Protection that Liberated Ananda and Mātaṅga Bikkhuni Through Which Both Attained Bodhi and Entered into the Buddha's Knowledge and View". 

In regard to its pointing out of both cause and effect being real, then the beginning point from which the Buddha attained awakening, is no different from the ultimate goal they returned to, therefore, it is known as the "Definitive Cultivation and Attainment of the Buddhas". In regard to the combined discussion of essence and function on their vastness and greatness, and the simultaneity of cause and effect, then both purity and defilement are inconceivably encompassed without change, and limitless merit arises from the essence which possesses all merit, therefore, it is known as the "Great and Vase Marvellous Lotus King Dhāraṇī that is that is Mother to the Buddhas of the Ten Directions". In regard to the middleway expounded by the Dharmakaya, then coming in accord with it is to suddenly arrive at the home of the Buddhas, to cultivate in accordance with it is to never leave the great [shurangama] samadhi, therefore, it is known as the "Phrases of Abhiṣeka, Myriad Practices of the Bodhisattvas Shurangama". 

These are names revealed in accordance with reality, and titles that are established upon its qualities. In essence, they do not depart from the One Mind, and in summary, do not go beyond the Three Contemplations. That is to say, although the words state they are requesting the names of the Sutra, they intend to tie together the names of the contemplations. Thus it is the case that doctrine and principle, conduct and result all return to the source of the great samadhi; reality and delusion, confusion and realisation all enter the tathāgatagarbha mind! The conditions of the great matter are not but this! Opening, expounding, realising, and entering cannot surpass this!

Conclusion of Tying Together the Names of the Three Contemplations

The above seven and a half scrolls of text create a structure for the sutra to throw open the gates of practice and realisation. These four sections were divided for a reason; however, when I first began drafting this text, I was ignorant of its finer details, but in regard to the general outline, I have brought out its essential meaning. I hope all dedicated practitioners and those like-minded lofty individuals can first thoroughly study and familiarise themselves with the Sutra, thoroughly comprehend its text, then forget its words to silently accord with its meaning. I hope one day, for you all, that the eternal light shall cone forth to exhaust your senses, objects, and consciousness, such that the Buddha Dharma, your body, and mind become secondary matters, with the dependent powers of this delusional consciousness being nothing but redundant words.

From here, the Opening of the Gateway of Practice and Realisation is complete

2.0 Next Explaining the Distinctions in Confusion and Realisation

Having completed the explanation of the true source of the One Mind, penetrated the essential meaning of the three contemplations, laid out the states of confusion and awakening, the delusion of worldings and nobles is now exhausted! For confusion is within only a single thought, due to delusional thoughts, to does rising and sinking in the seven destinies occur; awakening depends on a singular mind, due to the sudden arising of mistaken views, does one grasp mara's afflictions in the five aggregates. That is what is meant by "from one's mind grasping itself, do non-illusory dharmas become illusory." Therefore, our World Honoured One generated true compassion, carving out his heart and extracting his gallbladder, to meticulously investigate the seven destinies, identifying that they are distinguished into inner and outer, more and less, due to differences in delusional thought. He further extensively expounded on the aggregate maras on the basis of delusional views to reveal differences between profound and shallow contemplations of the mind. Why did he do this? To directly lead us to contemplate the sufferings of hell, generate bodhicitta, and come to know of nirvāṇa so we no longer grasp the three realms.

Alas! If one is able to hold tight onto this precious vajra blade, this illusory gate of samadhi, and in this moment sever the root of desire, then the cataracts of the three kinds of existence will extinguish, and the world will vanish! The thorn of views will be extracted in an instant, so the illusory cataracts of the One Mind will be completely exhausted and empty space will be shattered. Directly causing not even a single atom of dust will not be established, and not a single thought will be preserved. The fruit of Buddahood will be attained in this life, and habitual tendencies accumulated from kalpas past will be exhausted. This is known as perfect and complete bodhi returning to acquisition! Having faith and receiving the teachings in this way, upholding and practising them in this way is true diligence, and is known as the offering of true Dharma. Those who can follow this practice can be called a powerful man, a person who is free and at ease. What kindness is left unrepaid, what virtue is left requited? If one cannot be like this, they shall fall over and over again, how could that not be painful?? 

End.