觀音玄義記 2.18

2.18

Tenth, Wisdom and Severance, in three [parts]: first, a brief statement. Second, from "general approach" below, an extensive explanation, in two: first, explaining wisdom and severance as two while non-dual, in two: first, explaining the two virtues in terms of the general approach. As for the words "general approach," this explanation incorporates the Separate [Teaching], because it pairs the conditioned and unconditioned with wisdom and severance. If one speaks solely from the Perfect [Teaching], suffering and accumulation are already non-arising; how could the virtue of wisdom be conditioned? Yet although the name is borrowed from the Separate [Teaching], its intent lies solely in the Perfect [Teaching]. Because by cultivating the wondrous threefold contemplation, one completes the merit of perfect severance. In the stage of the cause one establishes this capability, but upon reaching the fruit it must cease; hence, one temporarily applies the name 'conditioned' to non-arising practice. The virtue of severance is termed unconditioned, established specifically after the path. This is still posited as an instructional path; therefore it is called a general approach. This text itself has two [parts]: first, the virtue of wisdom, in two: first, listing the different names. Regarding "perfect and pure" and so forth: because wisdom is ultimate, it is perfect; because afflictions are exhausted, it is pure; neither arising nor ceasing is called nirvāṇa. Second, from "the word 'conditioned'" below, explaining 'conditioned'. Although wisdom is non-arising, it has the function of severing and witnessing; therefore, borrowing from the Separate Teaching, the designation 'conditioned' is established. Regarding "though the cause is impermanent" and so forth: in the Nirvāṇa Sūtra, because the non-Buddhists grasped that the cause is permanent and produces an impermanent fruit, the Buddha used the Separate Teaching to refute them by positing that an impermanent cause responds to an eternally abiding fruit; thus the impermanence of the cause still belongs to the Separate Teaching. Regarding "taking the cause" and so forth: because afflictions are not yet severed, the illumination of wisdom is aroused; as one portion of affliction is eliminated, one portion of wisdom is forgotten; hence wisdom is impermanent. Since it has the function of illumination, it is called conditioned. In the fruit, because afflictions are exhausted, it accords with the principle and is eternally abiding, without any further activity. Applying the name of the cause to the fruit, he causes the fulfillment of wisdom to receive the name 'conditioned'. Second, from "severance is" below, the virtue of severance, in two: first, listing the different names. "Liberation": not being bound is called liberation, and being unfettered is being free; remaining untainted while amid defilement is termed liberation. Regarding "expedient" and so forth: when capacities arise, it arises—this arising is non-arising; when capacities cease, it ceases—this ceasing is non-ceasing. Provisionally manifesting arising and ceasing without being obstructed by defilement; hence this nirvāṇa is called purity of expedient means. Second, from "the word 'non-'" below, explaining the meaning of severance, in two: first, differentiating [from the Small Vehicle]. Not knowing that the three kinds of worlds are eternally abiding, they claim that when afflictions are extinguished, body and mind no longer exist; how could they attain sovereign freedom? This is called 'severance without substance'; they merely attain liberation from the false views and thoughts, but have not attained sovereign freedom in the three thousand realms and three truths. Second, from "the Great Vehicle" below, clarifying the Great [Vehicle], in two: first, directly showing. The three liberations of marvelous enlightenment are called 'severance with substance'. What is termed severance is severance through natural functioning. Having already the virtue of wisdom to realize that the three delusions are empty, one dwells in the nine realms and evil naturally falls away. The minds of sentient beings are like hands coated with glue: whatever they touch sticks. The minds of the Buddhas are like cleanly washed hands: whatever they touch does not stick. Because they already have the water of wisdom to wash away that glue, their pure functioning naturally remains unattached. These virtues of wisdom and severance are said to have an order, but their functioning has no before and after. Because the three thousand dharmas are ultimately identical to emptiness, this is called the present virtue of wisdom; because the three thousand dharmas are ultimately identical to the provisional, this is the present virtue of severance; because the three thousand dharmas are ultimately identical to the middle, this is the virtue of the dharmakāya. Before the path and after the path, all are a single mind. Even the Shared Teaching is a dual flow; how could the fruit of the Perfect [Teaching] be divided? Second, from "therefore the Vimalakīrti" below, citing proof. Proving 'severance with substance': seeing that the entire substance of receiving karmic retribution is itself the Dharma-gate of inherent evil. It is like the seven-jewel estate of a wealthy man: the common person, born blind, is hindered in moving about and harmed by the jewels; the two vehicles, like people with a burning fever, see them as ghosts and tigers and flee far away; the eyes of a person of the Perfect [Teaching] are neither blind nor diseased, clearly seeing that they are jewels, freely using and bestowing them—not only unharmed and unfrightened, but able to provide for oneself and benefit others with them. Witnessing the principle in this is called providing for oneself; benefiting beings with this is precisely benefiting others. The present virtue of severance lies precisely in benefiting others. All these derive from realizing that cultivated evil is identical to inherent evil; here it clarifies the stage of ultimate realization. Second, from "quiescent yet" below, differentiating non-virtue in terms of quiescence and illumination. Only the eternally abiding wondrous form and wondrous mind of quiescence and illumination are called the marks of adornment of wisdom and severance. In the Small Vehicle's ash-like extinction, both body and wisdom are forgotten; how could they ever liberate sentient beings? How could they constantly illuminate the quiescent principle? Second, from "in this way" below, explaining the three virtues as two while non-dual, in two: first, clarifying the ultimate principle in terms of being identical to the three, in two: first, clarifying that the two and the three are not different. Both quiescent and illuminating is precisely wisdom and severance; neither quiescent nor illuminating is precisely the dharmakāya. When the two virtues are exhausted, the dharmakāya is perfected; they are also called the ultimate three kinds of Buddha-nature. Second, from "dharmakāya" below, clarifying that cause and fruit are not distinct, in two: first, separately showing the causes and fruits of the three dharmas, in two: first, the concealed and revealed aspects of the dharmakāya. The single virtue of the dharmakāya in its substance is neither cause nor fruit, yet it has concealed and revealed aspects, which is entirely due to the contrary or accordant states of the conditional and revealing [causes]. When the conditional and revealing go contrary to the nature and form delusion and karma, they cause the direct cause, though not concealed, to be concealed, which is named the tathāgatagarbha; when the conditional and revealing accord with the nature and form wisdom and severance, they cause the direct cause, though not revealed, to be revealed, which is named the dharmakāya. Although there are concealment and revelation, in substance there is neither increase nor decrease. Hence the Great Sūtra says, "It is neither cause nor fruit." Second, from "it also says" below, the cultivation and nature of the two virtues. Being a cause and not a fruit is also called Buddha-nature. 'Buddha' is the designation of the fruit; is it not that the dharmas of the fruit serve as the seed of the cause? Being a fruit and not a cause is also called Buddha-nature. 'Nature' is the designation of the cause; is it not that the dharmas of the cause serve as the virtue of the fruit? Without resolving this with the cultivated and inherent aspects of the conditional and revealing causes, how could this text be understood? Second, from "Buddha-nature" below, generally showing the cause and fruit of the three dharmas, in two: first, showing in terms of meaning. Although previously cause and fruit were mutually affirmed and denied, yet all were called Buddha-nature; this proves that the conditional and revealing run through both cause and fruit. Moreover, it is said that Buddha-nature is neither cause nor fruit; this is truly because the direct cause is not identical to our skandhas, hence it is said to be 'not a cause'; the conditional and revealing are not separate from our skandhas, hence they are said to be 'a cause'. Because it is not identical, one dot is above; because they are not separate, two dots are below. Therefore, the inherent three are neither vertical nor horizontal. Furthermore, the direct cause is not identical to wisdom and severance, hence it is said to be 'not a fruit'; the conditional and revealing are not separate from wisdom cuts, hence they are said to be 'a fruit'. Because it is not identical, one dot is above; because they are not separate, two dots are below. Therefore, the three of the fruit are neither vertical nor horizontal. Thus we know that the wondrous three run throughout cause and fruit; only then can it be called the non-duality of cultivation and nature. Second, from "therefore the Universal Worthy" below, citing textual proof. If one does not comprehend that the wondrous three encompass beginning and end, how could the text of the Samantabhadra Contemplation be understood? Second, from "virtue of wisdom" below, again matching the two to the sūtra text. Were it not for the constant illumination of the virtue of wisdom, how could one immediately be liberated upon calling [the name]? Were it not for the universal pacification of the virtue of severance, how could the physical manifestation and preaching universally respond? Third, from "the previous question" below, concluding, in two: first, pointing to the sūtra text. Second, from "therefore we know" below, concluding with the title.