觀音玄義記 3.13

3.13

Third, the Distinct Teaching has two parts: first, explaining the characteristics of the teaching, which has two parts: first, indicating its name and teaching. Explicating the Middle, it differs from the Shared; being sequential, it differs from the Perfect; hence, it is called Distinct. It is unshared prajñā, unshared with the two vehicles, entirely distinct from the previous teachings; the Perfect is also unshared, but before distinguishing the latter it is not named unshared—the intent lies in this. Second, from "this teaching" down, discerning the characteristics of practice has two parts: first, clarifying stages of practice according to sequence, which has two parts: first, clarifying the intent of sequence. Although it is said that the seeing, hearing, awareness, and knowing of sentient beings is inherently Buddha-nature, yet it wholly arises to produce the three kinds of delusions; therefore, one must use this nature of awareness and knowing to contemplate emptiness to destroy existence, and contemplate the provisional to destroy emptiness, waiting until the two are balanced and leveled before illuminating the awareness of the original nature of the Middle Way; hence, it is called an expedient. Sequentially revealing principle being this circuitous, it traverses kalpas numerous as dust motes. From the initial setting of resolve, sequentially cultivating and learning the river-sands of contemplation-wisdoms, destroying the river-sands of delusions, revealing the river-sands of inherent virtues of the tathāgatagarbha; therefore, one arouses the mind conditioned by the immeasurable four noble truths. Second, from "the ten faiths" down, clarifying the characteristics of subduing and severing has two parts: first, the doctrine. The ten faiths, conditioned by the Middle, generally subdue the three delusions, while the mind is predominantly attached to existence. One must first contemplate emptiness to subdue and sever the four abodes, and only then dispel obstruction by existence. Then becoming one-sidedly attached to emptiness, one contemplates the medicines and illnesses of the six realms, accomplishing the eight doors of the knowledge of the path of examining and analyzing. Furthermore, one contemplates the causes and conditions of delusions and wisdom of the four sages, the eight doors of the knowledge of the path of the immeasurable and non-contrived. The two contemplations having been completed, one therefore illuminates the Middle Way. At this time, the three contemplations are in a single thought; this is what is meant by the Distinct turning toward cultivation of the Perfect. Second, the analogy. The Perfect is likened to smelting iron to make a vessel; the Distinct is likened to firing gold to make a vessel. Smelting refers to melting and casting in simplicity,頓融 spontaneous and natural, the coarse defilements falling away first. Firing refers to forging and refining, the body of the material being still hard, specifically requiring the coarse dust to be removed first, and then melting the gold to eliminate subtle defilements. The perfect contemplation頓 reaches the limit of the dharmadhātu, with no intention of first contemplating the two truths, and the two delusions naturally fall away first. The distinct contemplation sequentially reveals the Middle, with the intention of first contemplating the two truths; therefore, it causes the two delusions to be eliminated first. Second, from "this bodhisattva" down, anticipating true and responsive [bodies] to benefit beings. Although initially sequentially cultivated, later one can respond perfectly. Second, from "this is" down, concluding contemplation-wisdom.