觀音玄義記 4.7

4.7

二、法緣慈者，前眾生緣，若緣六界但生死俗，不得名普。圓觀十界，二乘即真、菩薩是俗、佛是中諦。既在一念，即非次第，況復互融而成百界，彌顯一假一切假也。此眾生緣安得不普？今明法緣，即於此境而觀於空，二乘空俗、菩薩空真、佛空二諦。既約百界，即一空一切空，名畢竟空。具足言之，三千即空，名今法緣，安得不普？初、明觀境，三：初、深觀性空，三：初、觀千法空。十界必百，性相有千，觀此皆空畢竟無相。二、「十法」下，觀三千空。上之千法，於假於實及於依報即成三千。三、「無我」下，觀二取空。無能觀我、無我所觀，無智無得，離二取相。二、「如幻」下，舉喻本空。不但俗幻，真中亦幻，方是圓家法緣之喻。三、「常寂」下，引證圓空。三千蕩相，即是今教終歸於空。二、「眾生」下，起慈悲，三：初、正示慈悲，二：初、明所與拔相。生死涅槃本無二相，以不覺故唯苦無樂。二、「拔其」下，明能與拔法。即以三諦如幻慈悲，拔與十界如幻苦樂。二、「淨名」下，引證真實。說三諦空，慈即真實。三、「若緣」下，結成圓普，可解。

Second, regarding benevolence conditioned on dharmas: in the previous condition on sentient beings, if conditioned on the six realms, it is only the conventional of birth and death, and cannot be called universal. In the perfect contemplation of the ten realms, the two vehicles are identical to the real, the bodhisattva is the conventional, and the Buddha is the Middle Truth. Since they exist in a single thought, they are not gradual; how much more so when they are mutually interpenetrating to form a hundred realms, ever more clearly showing that the one provisional is all provisionals! How could this condition on sentient beings not be universal? Now, clarifying the condition on dharmas, one contemplates emptiness directly in this realm: the two vehicles empty the conventional, the bodhisattva empties the real, and the Buddha empties the two truths. Since this is regarding the hundred realms, one empty is all empty, which is called ultimate emptiness. To state it fully, the three thousand are immediately empty, which is called the present condition on dharmas; how could it not be universal? First, clarifying the object of contemplation, which has three parts: First, deeply contemplating the emptiness of nature, having three parts: First, contemplating the emptiness of the thousand dharmas: the ten realms must entail a hundred, and nature and appearance have a thousand; contemplating these as all empty, ultimately without characteristics. Second, from "Ten dharmas..." downward, contemplating the emptiness of the three thousand: the above thousand dharmas, in terms of the provisional, the real, and the dependent retribution, constitute the three thousand. Third, from "No self..." downward, contemplating the emptiness of both graspings: no self that can contemplate, no object of contemplation for the self, without wisdom and without attainment, free from the characteristics of the two graspings. Second, from "Like an illusion..." downward, citing an analogy for fundamental emptiness: not only is the conventional illusory, but the real and the Middle are also illusory; only this is the analogy for the condition on dharmas of the Perfect school. Third, from "Constantly quiescent..." downward, citing proof for perfect emptiness: the clearing away of characteristics of the three thousand is precisely that the present teaching ultimately returns to emptiness. Second, from "Sentient beings..." downward, giving rise to benevolence and compassion, which has three parts: First, directly showing benevolence and compassion, having two parts: First, clarifying the characteristics of what is bestowed and relieved: birth-and-death and nirvāṇa fundamentally have no two characteristics; because of non-enlightenment, there is only suffering and no bliss. Second, from "Relieving their..." downward, clarifying the dharmas capable of relieving and bestowing: namely, using the illusory benevolence and compassion of the three truths to relieve and bestow the illusory suffering and bliss of the ten realms. Second, from "Vimalakīrti..." downward, citing proof for the true and real: when the emptiness of the three truths is explained, benevolence is then true and real. Third, from "If conditioned..." downward, concluding that it is perfect and universal, which can be understood.