Verbalization is repetitive and continues endlessly. The reason is that words arise in accordance with [ordinary deluded] conceptions and perceptions.²⁹⁶ If mental conceptualization does not stop, how can one transcend verbalization? It is like a foolish dog which chases a lump [of earth?]; its efforts are in vain because in the end he does not go beyond the lump?²⁹⁷ If one can have a subtle awakening concerning that “within the palace walls”²⁹⁸ the wind of conceptual thinking will cease and the mind, like water, will become clear and pure, and words and thoughts are transcended. It is like a crafty lion which releases the lump and chases people.²⁹⁹ When the lump is left behind, the lump is transcended.³⁰⁰

When one is awakened concerning subtle [reality], one has the penetrating knowledge that outside the dharmadhātu there are no dharmas and that to discuss the absolute [verbally] means that one must clarify the absolute in terms of doctrine of existence. To experience the absolute in terms of the absolute is to clarify the absolute in terms of doctrine of emptiness. This is like a delightful horse which only sees the shadow of the whip and enters [his stable].³⁰¹ This is called “absolute subtlety.”

notes

296. In this case refers to vitarka, the ordinary conceptual working of the mind, and refers to vicāra, the more subtle perceptions or working of the mind, which obstruct the attainment of true insight. This vitarka- vicāra commonsensical perception of the world is corrected by attaining higher levels of insight.

297. I must confess that I do not understand the point of this analogy. The analogy is taken from a Prajn͂āpāramitā text, the Shêng t’ien-wang pan-jo po-lo-mi ching [The Lion’s Roar of Queen Śrīmālā] T. 8, 703a25.

298. Chih-i uses this phrase also in the Mo ho chih kuan [The Great Calming And Contemplation]. Chan-jan, in his Chih kuan fu hsing ch’uan hung chüeh [Annotations on “Great Concentration and Insight], explains this phrase as follows: ” ‘Within the palace walls’ means that the dharmadhātu is compared to a palace. It is the capital where the King of the Dharma (resides). The King of the Dharma has no (mistaken) one-sided views. The nature of reality is not outside of this (dharmadhātu). To experi ence a transformation and have insight into reality is called ‘awakening to that within the palace’.” Chan-jan then makes a reference to Chuang Tzu which I was unable to decipher.

299. This analogy is taken from the same section as the above analogy of the dog: see T. 8, 703a25.

300. At this point the Fa hua hsüan i shih ch’ien [Annotations on the Profound Meaning of the Lotus Sūtra] explains that “words are analogous to the lump, and the truth is analogous to people. The ignorant foolish dog never goes beyond the lump of verbalization. The lion, which has a type of wisdom, attains [insight into] reality by abandoning names [i.e. by abandoning the lump to chase people]. Therefore one should know that conceptions and [mistaken] perceptions arise from verbalization. If conceptions and [mistaken] perceptions are stopped, then one transcends verbalization. If one transcends [severs] words and conceptions, one transcends and puts an end to relativities.”

301. The horse which does not need to be whipped, but enters his stable merely by seeing the shadow of the whip, is analogous to the person who has insight into the truth without recourse to words.