觀音玄義 2.27

2.27

次明普不普者，若凡夫既厭下攀上，約此立誓是不名普。二乘見三界火宅，畏此修道，此乃見分段四諦，亦不名普。若別教先約分段，次約變易，此亦非普。若圓教菩薩於一心中照一切苦、集、滅、道，遍知凡夫見愛即有作之集、二乘著空即無作之集。故《淨名》云「法名無染，若染於法，是名染法，非求法也。」又云「結習未盡華則著身」，即是變易之惑全未除也。《大經》云「汝諸比丘於此大乘未為正法、除諸結使」，即無作集也。乃至順道法愛生亦是無作集也。是名遍知集。遍知苦者，以有集故，即能招苦報，有作之集招分段苦、無作之集招變易苦，即知苦諦也。遍知對治苦集之道滅，從五戒、十善，不動、不出，二乘四諦、十二因緣通至有餘、無餘涅槃，通教亦爾。別教歷別，通至常住，不能於一道有無量道，不名普道。圓教中道即是實相，《普賢觀》云「大乘因者，諸法實相。」修如此道，名為圓因，稱為普道，故所得涅槃即是究竟常住，一切煩惱永無遺餘。譬如劫火，無復遺燼，故名普滅。所觀四諦既周，緣諦起誓，何得不遍？故稱弘誓普也。私用觀十法界性德修得善惡，而起弘誓論普、不普，自是一節大義，與四諦語異，故逭用之，亦應善也。

Next, explaining universal and non-universal: if ordinary beings, having loathed what is below and grasped for what is above, establish vows based on this, it is not called universal. If the two vehicles, seeing the burning house of the three realms, cultivate the path out of fear of this, this is only seeing the four truths of delimited [saṃsāra], and is likewise not called universal. If the separate teaching first takes delimited [saṃsāra] and next takes transformative [saṃsāra], this too is not universal. If a bodhisattva of the perfect teaching illuminates all suffering, accumulation, cessation, and the path within a single mind, they universally know that the views and attachments of ordinary beings are the accumulation with action, and the clinging to emptiness of the two vehicles is the accumulation without action. Hence the *Vimalakīrti* says, 'The Dharma is named free from defilement; if one is defiled by the Dharma, this is called defilement by Dharma, not seeking the Dharma.' It also says, 'Because residual habits are not exhausted, the flowers cling to the body,' which means the delusions of transformative [saṃsāra] have not been eradicated at all. The *Mahāparinirvāṇa-sūtra* says, 'All of you monks have not yet, for the sake of this Great Vehicle, [realised] the correct Dharma and eradicated all fetters,' which is the accumulation without action. Furthermore, the arising of attachment to the Dharma in accord with the path is also the accumulation without action. This is called universally knowing accumulation. Universally knowing suffering: because there is accumulation, it can bring about painful retributions; the accumulation with action brings about delimited suffering, and the accumulation without action brings about transformative suffering—thus one knows the truth of suffering. Universally knowing the cessation and path that counteract suffering and accumulation: from the five precepts, the ten good deeds, non-movement, and non-emergence, to the four truths and twelve links of dependent origination of the two vehicles reaching to nirvāṇa with residue and without residue, the shared teaching is also like this. The separate teaching proceeds successively, reaching to eternity, yet it cannot [see that] within one path there are immeasurable paths, so it is not called the universal path. The middle way of the perfect teaching is itself the true mark. The *Samantabhadra Contemplation Sūtra* states, 'The cause of the Great Vehicle is the true mark of all phenomena.' Cultivating such a path is called the perfect cause and termed the universal path; therefore, the nirvāṇa attained is the ultimate eternity, and all afflictions are forever without remainder. It is just like the fire at the end of an eon leaving behind no remaining embers; hence it is called universal cessation. Since the contemplated four truths are complete, when one gives rise to vows based on the truths, how could they not be universal? Therefore, it is called the universal vast vow. Privately considering the good and evil of inherent nature and acquired cultivation across the ten dharma-realms, and giving rise to vast vows to discuss universal and non-universal—this is of itself a major principle. Since its terminology differs from the four truths, I defer using it; it should also be good.