觀音玄義記 4.10

4.10

二、誓願普，二：初、釋名。二、「弘誓」下，明義，二：初、通明誓相，三：初、明四誓功用，二：初、通明誓成慈悲。苦集二諦，苦因果也。道滅二諦，樂因果也。二、「若見」下，別明誓之與拔，四：初、願度苦果。二、「若見」下，願解集因。三、「清淨」下，願安淨道。四、「滅煩」下，願得涅槃。二、「生死」下，明四誓銓次，二：初：通示因果前後。拔苦二願，約知難易，易必居前。與樂二願，先修後證而為次也。二、「大經」下，別證由道獲滅。鑽搖喻道品，漿喻有漏善，酪等四味喻四教滅。道品不調，失方便善，況四滅果。不云酪及熟酥者，文略。三、明四誓總要，二：初：明四諦依一心。世出世間二種因果，事類非一，原其總要不出自心。何者？集是四心、苦是三受，道是定慧、滅是證智，豈非四諦皆是一心邪？二、以四諦例四弘。二、「次明」下，明普不普，二：初、大師約偏圓揀，二：初、偏誓不普，三：初、凡夫。「厭下」等者，即六行觀也。謂厭下苦麁障，攀上勝妙出。故四無量約此與拔，虛偽淺狹，何普之有？二、二乘者，須兼兩教也。不言菩薩者，與拔分齊只在界內，故斥二乘見彼不普。三、別教，以次第故初心不普。二、「若圓」下，圓誓能普，三：初、一念圓照明普意。十界苦集，四教道滅，即於一念圓頓而觀。二、「遍知」下，四諦遍知明普相，四：初、集普，三：初、知凡夫集。攝大乘師稱有為緣集，體是見愛也。二、「二乘」下，知二乘集，三：初、示集名。攝大乘師稱無為緣集，體是無明也。二、《淨名》證。不染生死，而染涅槃。「結習」者，結使之餘習也。以小教中未說聲聞別惑正使，且寄通惑餘習言之。三、《大經》證。二乘道品，以大望之，是邪非正。三、「乃至」下，知圓集。住前似愛，住上真愛。「亦是」等者，即無為緣集通至等覺也。若攝大乘師立四種緣集，前二集上更加自體及以法界。今家正意但立二種，以自體法界不殊無為，悉是障中，無明故也。若約無為分出二種，是亦無失。即以第十地為自體、等覺為法界，廣如《淨名疏記》。二、「遍知苦」下，苦普。以因對果，知之不謬。三、「遍知對」下，道普，二：初、遍知偏道不普。人天例立道滅之名，道不動惑、滅不出界，有名無義。三教道滅雖能動出，普義不成。二、「圓教」下，知圓教中道普。三千皆中即名實相，不動而運方曰大乘。以此為因，故稱普道。四、「故所」下，滅普。三千實相究竟顯處，名為圓滅。劫火譬中智，遺燼喻無明。三、「所觀」下，依諦遍周起普誓。二、「私用」下，章安用修性判菩薩起誓，欲斷十界眾生之惡、欲生十界眾生之善。觀此善惡若但修成、不知性具者，此誓不普。何以故？修必次第，或少或多，那得普邪？觀此善惡是性具者，此誓乃普。何以故？性既圓融，事必遍攝。如別教人不知性九，故十唯十。圓知性九，故十即百。豈唯界界遍攝，亦復性相互收，故得一如而收十界。以如收界、以界收如，一一無邊、重重莫盡。此之界如不出善惡，誓斷此惡，何惡不斷？誓生此善，何善不生？故知觀性誓願方普。章安私簡，以師之義成師之說，令前偏圓顯然可見，故云語異不言義別。逭者迭也。以性十界與圓四諦迭相顯映也。

Second, universality of vows has two parts: first, explaining the name. Second, from "Broad vows..." onward, explaining the meaning, which has two parts: first, generally explaining the characteristics of the vows, which has three parts: first, explaining the functions of the four vows, which has two parts: first, generally explaining the vows completing benevolence and compassion. The two truths of suffering and origin are the cause and effect of suffering. The two truths of path and cessation are the cause and effect of joy. Second, from "If one sees..." onward, individually explaining the vows' giving and removing, which has four parts: first, the vow to deliver from the effect of suffering. Second, from "If one sees..." onward, the vow to resolve the cause of origin. Third, from "Pure..." onward, the vow to settle in the pure path. Fourth, from "Extinguishing afflictions..." onward, the vow to attain nirvāṇa. Second, from "Samsara..." onward, explaining the order of the four vows, which has two parts: first, generally indicating the sequence of cause and effect. The two vows to remove suffering are based on the ease and difficulty of knowing: the easy must come first. The two vows to give joy take cultivation first and realization later as their sequence. Second, from "The Great Sūtra..." onward, individually proving the attainment of cessation by means of the path. Churning illustrates the factors of the path; broth illustrates conditioned good; the four flavors such as curd illustrate the cessation of the four teachings. If the factors of the path are not harmonious, even the expedient good is lost, not to mention the four fruits of cessation. Not mentioning curd and clarified butter is an abridgement in the text. Third, explaining the overarching essential of the four vows, which has two parts: first, explaining the four truths as relying on the one mind. The two kinds of causes and effects—mundane and supramundane—have diverse categories of phenomena, but tracing back to their overarching essential, they do not go beyond one's own mind. Why? Origin is the four minds; suffering is the three feelings; the path is concentration and wisdom; cessation is the realized wisdom—are not the four truths all the one mind? Second, exemplifying the four broad vows through the four truths. Second, from "Next explaining..." onward, explaining the universal and the non-universal, which has two parts: first, the Great Master distinguishes the biased and the perfect, which has two parts: first, biased vows are not universal, which has three parts: first, ordinary beings. "Repulsed by the lower..." and so forth refers to the contemplation of the six practices: being repulsed by the lower suffering, coarse, and obstructive, and seeking the upper superior, subtle, and exiting. Therefore, the four immeasurables based on these give and remove falsely, shallowly, and narrowly—what universality could there be? Second, the two vehicles: both teachings must be included. Bodhisattvas are not mentioned because their scope of giving and removing remains solely within the realms, and hence the two vehicles are reproached for seeing their non-universality. Third, the Separate Teaching: because it is sequential, the initial mind is not universal. Second, from "If the Perfect..." onward, the perfect vows are capable of being universal, which has three parts: first, the intention of universality in the perfect illumination of a single thought. The suffering and origin of the ten realms, and the path and cessation of the four teachings, are contemplated perfectly and suddenly in a single thought. Second, from "Universally knowing..." onward, the characteristics of universality explained through universally knowing the four truths, which has four parts: first, origin is universal, which has three parts: first, knowing ordinary beings' origin. Masters of the Mahāyānasaṃgraha call it origin conditioned by the conditioned, whose substance is view and love. Second, from "The two vehicles..." onward, knowing the two vehicles' origin, which has three parts: first, indicating the name of origin. Masters of the Mahāyānasaṃgraha call it origin conditioned by the unconditioned, whose substance is fundamental ignorance. Second, proof from the Vimalakīrti: not defiled by samsara, but defiled by nirvāṇa. "Residual habits of bonds" refers to the residual habits of the bonds and predispositions. Since the lesser teaching does not speak of the separate afflictions and principal predispositions of śrāvakas, this is provisionally spoken in terms of the residual habits of common afflictions. Third, proof from the Great Sūtra: the factors of the path of the two vehicles, when viewed from the perspective of the Mahāyāna, are wrong and not right. Third, from "Down to..." onward, knowing the perfect origin. Before the stages of dwelling, it is simulated love; from the stages of dwelling onward, it is true love. "It is also..." and so forth means that origin conditioned by the unconditioned reaches up to equal enlightenment. If masters of the Mahāyānasaṃgraha establish four kinds of conditioned origins, then on top of the previous two origins, they add self-nature and dharmadhātu. The correct intention of our school establishes only two kinds, because self-nature and the dharmadhātu are not different from the unconditioned, both being within the obstacles and consisting of fundamental ignorance. If one divides two kinds out from the unconditioned, there is also no error: namely, taking the tenth bhūmi as self-nature, and equal enlightenment as the dharmadhātu, as explained extensively in the commentary and subcommentary on the Vimalakīrti. Second, from "Universally knowing suffering..." onward, suffering is universal: pairing causes with effects, knowing them without error. Third, from "Universally knowing the paired..." onward, the path is universal, which has two parts: first, universally knowing that biased paths are not universal. Humans and devas have the names of path and cessation established by analogy, yet the path does not move afflictions and cessation does not exit the realms; they have the names without the reality. Although the path and cessation of the three teachings can move [afflictions] and exit [the realms], their meaning of universality is not established. Second, from "The Perfect Teaching..." onward, knowing the universality of the middle path in the Perfect Teaching. When the three thousand realms are all the middle, they are named the true mark; operating without moving is called the Mahāyāna. Taking this as the cause, it is therefore called the universal path. Fourth, from "Therefore that which..." onward, cessation is universal. Where the true mark of the three thousand realms is ultimately revealed, it is called perfect cessation. The kalpa fire illustrates the wisdom of the middle; the remaining ashes illustrate fundamental ignorance. Third, from "That which is contemplated..." onward, raising the universal vows based entirely on the truths. Second, from "Private application..." onward, Zhang'an applies cultivation and nature to determine the bodhisattva's raising of vows, wishing to sever the evil of the sentient beings of the ten realms, and wishing to produce the good of the sentient beings of the ten realms. If one contemplates that this good and evil are merely accomplished through cultivation, without knowing their inherent inclusion in the nature, these vows are not universal. Why? Cultivation must be sequential, either deficient or abundant—how could it be universal? If one contemplates that this good and evil are inherently included in the nature, these vows are then universal. Why? Since the nature is perfectly interpenetrating, phenomena must be universally subsumed. For example, people of the Separate Teaching do not know that the nature has nine [realms], so the ten [realms] are merely ten. In the Perfect Teaching, one knows that the nature has nine [realms], so the ten are a hundred. Not only does each realm universally subsume every realm, but nature and marks also mutually contain each other, so that a single suchness contains the ten realms. Using suchness to contain realms, and using realms to contain suchness, each and every one is boundless and infinitely layered. These realms and suchnesses do not go beyond good and evil; vowing to sever this evil, what evil is not severed? Vowing to produce this good, what good is not produced? Thus one knows that only when contemplating the nature are the vows universal. Zhang'an's private distinction employs the master's doctrine to complete the master's discourse, making the previous biased and perfect clearly visible; hence he says the words differ without saying the meaning is distinct. Huan means alternating: the ten realms of the nature and the four truths of the Perfect Teaching alternatingly illumine each other.