觀音玄義記 4.9

4.9

問。慈悲須對眾生苦樂，若其無緣，何能與拔？答：大乘所說同體慈悲，心、佛、眾生三無差別。圓名字位，學即心佛、慈度即心眾生。眾生既同體，苦樂元性具，故無能緣所緣，亦無可拔可與。如此慈悲，盡未來際拔一切苦、與究竟樂。圓談不獨無緣若此，生法亦然。何者？生緣假名，三諦俱假；法緣空寂，三諦俱空；無緣即中，三諦絕待。三慈皆照圓融三諦，豈可二慈非同體邪？但隨宜樂，故立三門。宜取門者，故說生緣；宜捨門者，故說法緣；宜不取不捨門者，故說無緣。釋此為二：初、約三觀示慈悲，二：初、明修相，二：初、約雙遮明觀法。若緣六界假名，此假定假，即有所緣。既緣十界，假不定假，故緣即不緣。若緣六界如幻，此空定空，即有所緣；既緣十界空不定空，緣即無緣。故云不緣十界性相、不緣十界之真，即邊是中，故遮二邊。既是即邊，復何中道？中邊絕跡不可思議，彊謂無緣。二、「如是」下，約雙照辯慈悲，三：初、法。心無所寄，自在雙照。無拔遍拔，拔一切苦；不與遍與，與究竟樂。二、「如磁」下，喻。不教喻無緣，相應喻與拔。三、「無緣」下，合。二、「行者」下，明入位，二：初、約位辯有證。應知理性具三慈悲，全性起修成三觀智。雖則六位，無緣不殊，必在證悟方彰與拔。二、「不動」下，引喻顯無緣。明鏡如慈體，現像即與樂；磁石如悲能，吸鐵即拔苦。二、「三諦」下，約三諦明普門。三諦名普，即是能通。復云「通至中道」者，約證為所通也。又即一而三為能通，即三而一為所通，所通絕待彊名中道耳。

Question: Benevolence and compassion must face the suffering and joy of sentient beings; if they are unconditioned, how can they give [joy] and remove [suffering]? Answer: The identical-substance benevolence and compassion taught in the Mahāyāna posits no distinction among the three: mind, Buddhas, and sentient beings. At the stage of verbal identity in the Perfect [Teaching], one learns that the mind is the Buddha, and benevolently delivers sentient beings that are identical to the mind. Since sentient beings are of identical substance, suffering and joy are originally included in the nature; therefore, there is neither an agent of conditioning nor an object conditioned, nor anything that can be removed or given. Such benevolence and compassion, extending to the exhaustion of future boundaries, removes all suffering and gives ultimate joy. In the discourse of the Perfect [Teaching], not only is the unconditioned like this, but [benevolence conditioned by] sentient beings and [conditioned by] phenomena are also so. Why? When conditioned by sentient beings, it is nominal designation, and all three truths are conventional; when conditioned by phenomena, it is empty and quiescent, and all three truths are empty; when unconditioned, it is the middle, and the three truths are beyond relativity. All three benevolences illuminate the perfectly interpenetrating three truths; how could the other two benevolences not be of the identical substance? It is merely according to what is appropriate and delightful that three gates are established: for those suited to grasping, the gate of being conditioned by sentient beings is spoken; for those suited to renunciation, the gate of being conditioned by phenomena is spoken; for those suited to neither grasping nor renouncing, the unconditioned gate is spoken. The explanation of this has two parts: first, revealing benevolence and compassion with reference to the three contemplations, which has two parts: first, explaining the characteristics of cultivation, which has two parts: first, explaining the method of contemplation with reference to double quelling. If one conditions upon the nominal designations of the six realms, this conventionality is definitively conventional, and there is an object of conditioning; since one conditions upon the ten realms, the conventional is not definitively conventional, and thus conditioning is non-conditioning. If one conditions upon the six realms as illusion-like, this emptiness is definitively empty, and there is an object of conditioning; since one conditions upon the ten realms, emptiness is not definitively empty, and conditioning is non-conditioning. Therefore, it is said that one neither conditions upon the nature and marks of the ten realms nor conditions upon the truth of the ten realms; the extremes themselves are the middle, and hence the two extremes are quelled. Since the extremes themselves are [the middle], what middle way is there anymore? The middle and extremes leave no trace, being inconceivable, and it is merely forcedly called unconditioned. Second, from "Like this..." onward, distinguishing benevolence and compassion with reference to double illumination, which has three parts: first, the doctrine. The mind has no reliance, functioning freely in double illumination. Removing nothing, it universally removes, removing all suffering; giving nothing, it universally gives, giving ultimate joy. Second, from "Like a magnet..." onward, the metaphor. It does not instruct, which illustrates being unconditioned; responding [to the iron] illustrates giving and removing. Third, from "Unconditioned..." onward, the combination. Second, from "A practitioner..." onward, explaining entering the stages, which has two parts: first, distinguishing realization with reference to the stages. One should know that the rational nature inherently includes the three benevolences and compassions, and that when practice arises entirely from nature, it forms the wisdom of the three contemplations. Although there are six stages, the unconditioned is not different; yet it must depend on realization for giving and removing to be made manifest. Second, from "Without moving..." onward, citing metaphors to reveal the unconditioned. The bright mirror is like the substance of benevolence: manifesting reflections is giving joy; the lodestone is like the potency of compassion: attracting iron is removing suffering. Second, from "The three truths..." onward, explaining the universal gate with reference to the three truths. The three truths are called universal, which is that which penetrates. Further, as for stating "penetrating to the middle way", it refers to realization as that which is penetrated to. Furthermore, the one being the three is that which penetrates, and the three being the one is that which is penetrated; that which is penetrated is beyond relativity, and is merely forcedly called the middle way.