觀音玄義 2.21

2.21

次解釋者，始從人、天乃至上地皆有慈悲，此語乃通，不出眾生法緣無緣。若緣眾生，眾生差別，假名不同，因果苦樂有異，尚不得入於法緣之慈，何得稱普耶？若法緣，無人、無我、無眾生，從假以入空，尚不得諸假名，何況是普？若無緣慈者，不緣二十五有假名、不緣二乘涅槃之法，不緣此二邊，雖無所緣而能雙照空假，約此起慈，名無緣慈。心通三諦，稱之為普也。別釋者，若修眾生緣慈者，觀一法界眾生假名，可不名普。今觀十法界眾生假名，一一界各有十種性相本末究竟等，十法界交互即有百法界千種性相，冥伏在心，雖不現前，宛然具足。譬如人面備休否相，庸人不知，相師善識。今眾生性相一心具足亦復如是，凡人多顛倒，少不顛倒，理具情迷，聖人知覺即識，如彼相師，知此千種性相皆是因緣生法。若是惡因緣生法即有苦性相乃至苦本末，既未解脫，觀此苦而起大悲；若觀善因緣生法，即有樂性相乃至樂本末，觀此而起大慈。具解如《大本》。今約初、後兩界，中間可解。地獄界如是性者，性名不改。如竹中有火性，若其無者，不應從竹求火、從地求水、從扇求風，心有地獄界性亦復如是。地獄相者，攬而可別，名之為相。善觀心者即識地獄之相，如善相師別相無謬，故名相也。體者，以心為體，心覺苦樂故以當體。譬如釵、鐺、環、釧之殊，終以銀為體質；六道之色乃異只是約心，故心為體也。乃至運御名力，緣山入火皆是其力也。作者，為動曰作，已能有力即有所作，或作善、作惡也。因者，業是因也。緣者，假藉為緣也。如愛潤業，因緣合也。果者，習果也。如地獄人前世多淫，生地獄中還約多淫，見可愛境即往親附，名習果也。報者，報果也。昔有淫罪，今墮地獄受燒炙之苦，名報果也。本者，性德法也。末者，修得法也。究竟等者，攬修得即等有性德，攬性德即具有修得，初後相在，故言等也。地獄界十相性既如此，餘九亦然。

Next, regarding the explanation: from human and heavenly realms up to the superior stages, all possess benevolence and compassion. Although this statement is general, it does not go beyond [the three kinds of benevolence:] that directed toward sentient beings, that directed toward phenomena, and that without condition. If directed toward sentient beings, sentient beings are varied, their provisional names are different, and their causes, effects, suffering, and pleasure are distinct; one has not yet even entered the benevolence directed toward phenomena, so how could it be termed 'universal'? If directed toward phenomena, there is no person, no self, and no sentient being; entering emptiness from the provisional, one has not even grasped the various provisional names, so how much less is it universal? As for unconditioned benevolence, it does not condition the provisional names of the twenty-five states of existence, nor does it condition the phenomena of the nirvāṇa of the two vehicles; it does not condition these two extremes. Although there is nothing conditioned, it spontaneously and doubly illuminates both emptiness and the provisional. Giving rise to benevolence based on this is called unconditioned benevolence. When the mind penetrates the three truths, it is called universal. To explain specifically: if one cultivates benevolence directed toward sentient beings, observing only the provisional names of sentient beings of a single dharma-realm cannot be called universal. Now, observing the provisional names of sentient beings of the ten dharma-realms, each single realm possesses the ten factors of nature, marks, origin, and end being ultimately equal, and so on. The ten dharma-realms mutually interacting thus contain a hundred dharma-realms and a thousand natures and marks, latent and hidden in the mind; although not currently manifest, they are fully complete just as they are. For example, a person's face possesses marks of good and bad fortune; an ordinary person does not recognize them, but a skilled physiognomist distinguishes them clearly. The sentient beings' natures and marks being fully complete in a single mind is also like this: ordinary people are mostly deluded and seldom undeluded; the principle is complete while their dispositions are confused, but when sages perceive it, they immediately recognize it, like that physiognomist knowing that these thousand natures and marks are all phenomena produced by causes and conditions. If they are phenomena produced by evil causes and conditions, then they possess suffering natures and marks up to suffering origin and end; since they are not yet liberated, observing this suffering gives rise to great compassion. If one observes phenomena produced by good causes and conditions, then they possess pleasurable natures and marks up to pleasurable origin and end; observing this gives rise to great benevolence. The full explanation is as in the Major Text. Now, discussing the first and last realms, the intermediate ones can be understood. Regarding the 'suchness of nature' of the hell realm: 'nature' means unchangeable. Just as bamboo has the nature of fire—if it did not, one should not seek fire from bamboo, water from the earth, or wind from a fan—the mind having the nature of the hell realm is also like this. Regarding the hell marks: what can be gathered and distinguished is called 'marks'. One who is skilled in observing the mind immediately recognizes the marks of hell, just as a skilled physiognomist distinguishes marks without error; hence it is called 'marks'. Regarding the substance: it takes the mind as its substance; because the mind senses suffering and pleasure, it serves as the substance. For example, despite the differences among hairpins, earrings, rings, and bracelets, they ultimately take silver as their substance; although the bodily forms of the six paths differ, they are merely based on the mind, hence the mind is their substance. Up to driving and directing being called 'power'—climbing mountains and entering fires are all its power. Regarding 'action': initiating movement is called 'action'; already having power, there is that which is done, either performing good or performing evil. Regarding 'cause': karma is the cause. Regarding 'condition': that which is depended upon serves as the condition, as craving moistens karma, causes and conditions joining together. Regarding 'effect': it is the habitual effect. For example, if a denizen of hell was intensely lustful in a former life, upon being born in hell they are still prone to intense lust, and upon seeing attractive objects they immediately approach them; this is called the habitual effect. Regarding 'retribution': it is the retribution effect. Having committed sins of lust in the past, one now falls into hell to undergo the suffering of being burned and scorched; this is called the retribution effect. 'Origin' is the phenomenon of inherent virtue. 'End' is the phenomenon of acquired cultivation. 'Ultimately equal': taking acquired cultivation, it is equal to and possesses inherent virtue; taking inherent virtue, it fully possesses acquired cultivation; the beginning and the end reside in each other, hence it is said to be 'equal'. Since the ten marks and natures of the hell realm are like this, the remaining nine are also like this.