觀音玄義 2.22

2.22

Question: It is plausible that a realm in itself possesses ten natures and marks, but how do they mutually possess each other? That other realms mutually possess each other is already difficult to believe; how could hell possess the Buddha's nature, marks, origin, and end? Answer: The Great Sūtra says, 'All those with a mind shall surely attain samyaksambodhi.' Just as when Senyo killed the brahmins he immediately had three thoughts, and also Vasu, a denizen of hell, was fond of highness, firmness, softness, and the like; although in hell, the principle of Buddha-nature is ultimately never lost. Therefore, we know that the hell realm indeed possesses the Buddha-nature. The Buddha's marks are precisely the marks of inherent virtue. The Vimalakīrtinirdeśa-sūtra says, 'All sentient beings are the mark of bodhi.' When the sage reflects upon it, it is distinctly discernible. The substance is the principle of the true mark of the hell realm's mind. The power is the great function of the ten powers and transformations of the dharma-nature. The action is establishing all phenomena from the root of non-abiding, like a lion's sinew or a lion's milk. The cause is the direct cause. The condition is the conditioning and revealing of inherent virtue. The effect is the great effect of prajñā and bodhi. The retribution is the effect-of-effects of great nirvāṇa. Origin is inherent virtue, and end is acquired cultivation. 'Equal' means that the characteristics of acquired cultivation are within inherent virtue, and inherent virtue also fully contains the characteristics of acquired cultivation; hence it is said to be 'ultimately equal.' The Great Sūtra says, 'In the Snow Mountains there is a wonderful king of medicines, and there are also poisonous grasses.' If the single realm of hell still fully possesses the ten factors of the Buddha's fruition, natures, and marks, how much more so the other realms? The hell realm mutually possesses the nine realms, and the other realms mutually possess them in the same way. The bodhisattva deeply contemplates the sentient beings of the ten dharma-realms, the thousand kinds of natures and marks being fully complete in a single mind. Investigating the root and source from afar, illuminating their inherent evil and inherent goodness is already so distinct—how much more would they not illuminate acquired good and evil? It is like seeing the king of medicines and the poisonous grass in the Snow Mountains: observing inherent evil and poison, feeling sorrow and pity, one gives rise to the mind of great compassion, wishing to eradicate their suffering; observing inherent goodness and pleasure, cherishing and rejoicing, one gives rise to the mind of great benevolence, wishing to give them pleasure. These ten dharma-realms encompass all sentient beings without exception; cultivating benevolence conditioning these provisional names of sentient beings—how could this not be universal benevolence toward sentient beings?