觀音玄義記 2.39

2.39

Second, from "Now based on" onward, directly explains object and wisdom, in two parts: first, determining the precedence; second, from "The word world" onward, explaining according to meaning, in two parts: first, explaining the object, in two parts: first, explaining "world", in two parts: first, explaining the name and meaning, in two parts: first, demonstrating that the world is divided into three kinds, in two parts: first, directly listing the three kinds. In the Da zhidu lun's explanation of the hundred and eight samādhis, when explaining the samādhi that can illuminate all worlds, it says: "Because of attaining this samādhi, one is able to illuminate three kinds of worlds: the world of sentient beings, the world of dwelling places, and the world of the five aggregates." Therefore, the meaning used by our school is based on the three worlds of that treatise to unfold the ten suchnesses of the Lotus Sūtra and marvelously speak of the three thousand, which is certainly beyond the reach of ordinary minds. Second, from "Since there are" onward, shows that by meaning there must be three. Second, from "The world is" onward, distinguishes that the three pervade the ten realms, in two parts: first, clarifying the world in terms of circumstantial and direct retribution; second, from "Each and every" onward, clarifying the dharmadhātu in terms of cause and effect. Second, from "Now regarding" onward, reveals the marvelous object, in two parts: first, revealing the marvelous meaning, in two parts: first, clarifying the dependent origination of the three thousand. The realms possess marks, natures, up to the ultimate; only then are cause and effect complete. If each of the ten realms is like this, they become a hundred dharmas; since the ten realms mutually include each other, becoming a hundred realms, they make cause and effect become a thousand dharmas. These thousand dharmas do not go beyond the causes and conditions of liberation and delusion and the mundane and supramundane dharmas produced thereby. The Hīnayāna explains that uncontaminated causes and conditions can only extinguish dharmas, thereby causing the four sages ultimately to return to reduction to ashes and extinction. The Mahāyāna explains that uncontaminated causes and conditions are able to reveal dharmas, thereby causing the four sages ultimately to return to eternal abiding. Therefore, the Mahāparinirvāṇa-sūtra is cited to prove that for the Mahāyāna meaning, one must thoroughly understand dependent origination. Cultivation and inherent nature are both like this, for all phenomenal functions exist solely because of inherent inclusion in principle. Furthermore, one should know that the clarification here of the thousand dharmas is precisely the three thousand, because "world" is explained in terms of the three kinds. Now, in the retribution of a single realm, circumstantial and direct must be discussed; direct again has nominal and real. Moreover, taking the initial mark as an example: it is like a worldly astrologer making divinations in this world. Early death, longevity, wisdom, and folly are real dharmas; monastic, lay, official, and commoner are provisional names; clothing, food, fields, and houses are circumstantial retribution. Can the initial mark not signify these three? Since the beginning and the end are like this, the middle can be known by analogy; therefore, the thousand dharmas and the three thousand are merely extensive and concise. The present text earlier clarified the three kinds of worlds, and now speaks of the one thousand dharmas of cause and effect; the earlier and later mutually illuminate each other, and their meaning is fully complete. Second, from "These various" onward, reveals the marvelous object of the three truths. Because the three thousand dharmas are all produced by causes and conditions, each and every one is precisely empty, provisional, and middle; the three truths are mutually inclusive, neither vertical nor horizontal. Therefore, Jingxi said: "The three virtues, the three truths, and the three thousand are all beyond words and thought; this is the marvelous object." Second, from "This object" onward, covers the three dharmas, in two parts: first, dividing into two objects in terms of three persons. Our school's clarification of contemplation does not go beyond two objects: the Four Applications of Mindfulness contrasts the mind with aggregate form to divide inner and outer; this text contrasts the mind with sentient beings and Buddhas to divide self and other. The Ten Non-Dual Gates contrasts the mind with those circumstantial and direct retributions, forms, and minds, to divide inner and outer; then circumstantial and direct retribution, sentient beings and Buddhas, as well as one's own aggregate of form are all termed outer. Jingxi specifically unified the texts of the two places to establish the outer object. One should know that sentient beings, Buddhas, circumstantial and direct retribution, and one's own form and mind are all the dharmadhātu, none of which fails to be fully endowed with the three thousand and the three truths; therefore, inner and outer, self and other are all marvelous objects. However, as an object of contemplation, nothing is more immediate and essential than the inner mind; therefore, the sūtras and treatises mostly clarify that the dharma of mind universally subsumes all things. One must know that universal subsumption derives from non-duality; therefore, the Four Applications of Mindfulness states: "There is only a single consciousness; there is only a single form." Since the form of all phenomena is accepted as inherently included in the mind, how could the mind of thousandfold distinctions not be inherently included in form? When sentient beings become Buddhas, circumstantial retribution also attains [Buddhahood]; how could the decline and rise of the lands be another matter? There are those who do not understand, clinging only to mind-only and not admitting that form includes [all], raising the objection: "If form includes the three thousand, it should attain Buddhahood by itself. Where have we ever seen grasses and trees receive a prophecy?" What kind of talk is this! What kind of talk is this! Because when mind-inclusion is explained, the meaning is easily clarified; when inclusion is shown in form, the marks are difficult to manifest. Therefore, scriptural texts mostly clarify mind-inclusion, wishing that those receiving the teachings might understand the difficult by way of the easy. To draw an analogy from mind to form reveals that all dharmas are each and every one fully endowed; hence it says: only form, only sound, only scent, only taste, only touch. Moreover, the doctrine of mind-only has both the real and the provisional, whereas the statement of form-only is not provisional but exclusively real. Therefore, the Great Master established the Perfect School. Specially proclaiming form-only was our patriarch's uniquely outstanding discourse. If one stubbornly conceals the Perfect School and only agrees with others' teachings, what would be the intention? The meaning of mind-only is by no means unmentioned now; but by clarifying that one's own mind and circumstantial and direct forms—these three loci—each include all dharmas, it makes this mind-only not shared with others. Why is that? If one abruptly fails to clarify that the myriad dharmas are mutually inclusive, how can one establish that the mind includes the three thousand? The Suvarṇaprabhāsa-sūtra says: "In all dharmas, all are contained." This esoteric meaning can be deeply relied upon.