觀音玄義記 1.49

1.49

二、「譬如」下，明無緣，二：初、喻。不得前意，此喻莫銷。二、「今此」下，法。正以三慈分緣無緣，若依生法則緣有空，心若即中方絕緣念，以絕念故，乃能周遍法界任運與拔。《大經》十四〈梵行品〉初云「慈有三種：一緣眾生、二緣於法、三者無緣。眾生緣者，緣一切眾生如父母親想。法緣者，見一切法皆從緣生。無緣者，不住法相及眾生相。」《大論》二十亦云「慈有三種：眾生緣者，謂緣十方無量怨親中人。法緣者，謂緣無漏羅漢支佛諸佛聖人，破吾我相，但觀四緣空五眾法。無緣者，不住有無，唯諸佛有。」此與《涅槃》文意大同。又《大論》第五明悲，亦有眾生等三。故知將三慈悲以對三諦，義甚顯了。今從勝說，但云無緣，若得無緣必具生法。二、「菩薩」下，明六即。皆由理具方有事用，今全理慈起修德五。而觀世音未臻究竟猶處分真，欲令眾生知理慈悲修成五即，故興兩問以生二答，槌砧相扣，器諸淳樸。三、「若前」下，結歸，二：初、結指經文。二、「故知」下，結歸題目，可解。

Second, from 'For example' onward clarifies unconditionedness, in two parts: first, the metaphor. If one does not grasp the preceding meaning, this metaphor cannot be resolved. Second, from 'Now, this' onward treats the Dharma. It precisely uses the three kinds of loving-kindness to distinguish conditioned and unconditioned: if one relies on sentient beings and phenomena, one is conditioned by existence and emptiness; only when the mind is identical to the middle does it put an end to conditioned thoughts. Because thoughts are put an end to, it can pervade the dharmadhātu and effortlessly grant and eliminate. At the beginning of chapter 14, 'Pure Practices,' of the Mahāparinirvāṇa-sūtra, it says: 'Loving-kindness is of three kinds: first, directed toward sentient beings; second, directed toward phenomena; third, unconditioned. Directed toward sentient beings means regarding all sentient beings as one's parents and relatives. Directed toward phenomena means seeing all phenomena as arising from conditions. Unconditioned means not abiding in the marks of phenomena or the marks of sentient beings.' Roll 20 of the Da zhidu lun also says: 'Loving-kindness is of three kinds: directed toward sentient beings means being directed toward the immeasurable enemies, friends, and neutral persons in the ten directions; directed toward phenomena means being directed toward the unoutflow arhats, pratyekabuddhas, and all buddha-sages, destroying the mark of self and I, and contemplating only the emptiness of the four conditions and the five aggregates; unconditioned means not abiding in existence or non-existence, possessed only by all buddhas.' This is largely identical to the meaning of the text of the Mahāparinirvāṇa-sūtra. Furthermore, roll 5 of the Da zhidu lun explains compassion, which also has three kinds such as that directed toward sentient beings. Therefore, we know that aligning the three kinds of loving-kindness and compassion with the three truths makes the meaning extremely clear. Here, speaking from the superior perspective, it mentions only the unconditioned; if one attains the unconditioned, it necessarily includes those directed toward sentient beings and phenomena. Second, from 'Bodhisattva' onward clarifies the six identities. It is entirely because of principle-inherence that there is phenomenal function; here, fully taking the loving-kindness of principle, it gives rise to the five cultivated virtues. Avalokiteśvara has not yet reached ultimate [enlightenment] and still abides in partial realization of reality; wishing to make sentient beings know the loving-kindness and compassion of principle and cultivate to achieve the five identities, he raises two questions to generate two answers, hammer and anvil striking together, fashioning vessels from raw simplicity. Third, from 'If previously' onward summarizes and concludes, in two parts: first, concluding by pointing to the sūtra text. Second, from 'Therefore we know' onward concludes by returning to the title, which is easily understood.