觀音玄義記 2.24

2.24

Third, under "Question: in dhyāna," he explains the sequence of [dhyāna] factors and the immeasurables, with two [subpoints]: first, the question in terms of sequence. Now, in discussing the four immeasurables—kindness, compassion, sympathetic joy, and equanimity—kindness can bestow joy, so joy comes first and sympathetic joy comes later; why is it that among the dhyāna factors, sympathetic joy comes first and joy comes later? The five factors of the first dhyāna are vitarka, vicāra, prīti, sukha, and ekāgratā. The four factors of the second dhyāna are internal clarity, prīti, sukha, and ekāgratā. The third dhyāna lacks prīti. The fourth dhyāna lacks sukha. Now, taking the first and second, both have prīti in front and sukha behind; what is the meaning of this? Second, under "Answer: dhyāna," the reply in terms of oneself and others. The dhyāna factors of one's own realization proceed from coarse to subtle: prīti first and sukha later. The four immeasurables that benefit others first bestow joy upon them, and only later celebrate with joy. Hence their sequences differ. Second, under "Furthermore," he discerns the presence or absence of bestowing and relieving, with three [points]: first, the false imagination of outsiders. The twelve doors of dhyāna—the four dhyānas, the four formless attainments, and the four immeasurables—are fundamental concentrations, practiced and realized equally by non-Buddhists and Buddhists, Hīnayāna and Mahāyāna, ordinary beings and sages. If non-Buddhists and ordinary beings of correct faith cultivate kindness, compassion, sympathetic joy, and equanimity, realizing this concentration for themselves, they falsely imagine sentient beings being freed from suffering and attaining joy, but there is no benefit to others; though they temporarily benefit themselves, they cannot avoid retrogression. Second, under "If the two vehicles," he explains the self-benefit of the two vehicles. Although the two vehicles do not benefit others by cultivating this, they relieve themselves of fragmented samsāra and attain the lesser nirvāṇa. Third, under "Now bodhisattvas," he explains the bodhisattva's universal benefit, with two [points]: first, he explains that their practice transcends ordinary beings and sages. Unlike ordinary beings and outsiders who take rebirth according to dhyāna, and different from lesser sages who merely relieve their own suffering, this is not the two kinds of kindness conditioned by sentient beings and phenomena; rather, through unconditioned dharmadhātu bestowing and relieving, they cause all sentient beings to be free from all suffering and to attain ultimate joy. Second, he explains simultaneous bestowing and relieving. Unconditioned kindness and compassion are non-dual yet dual; their functions are not at different times, but to make [others] understand through distinction, they are explained separately. The statement "Previously explaining the relief of suffering," etc., sets out kindness first in accord with the original intention; if viewed according to the sequence of function, relieving comes first and bestowing comes later; therefore, the four vows take function as their sequence.