觀音玄義 2.21

2.21

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.