觀音玄義記 3.16

3.16

Second, revealing the marvelous through question and answer has three parts: first, clarifying the giving [of happiness] and removing [of suffering] without conditions, which has two parts: first, the question based on the Middle Way obstructing compassion; second, the answer pointing to the Vimalakīrti[-nirdeśa] to establish compassion. In the "Chapter on Observing Sentient Beings," Mañjuśrī asked Vimalakīrti, "How should one observe sentient beings?" Vimalakīrti said, "Like an illusionist seeing an illusory person he has created, like a wise person seeing the moon in water, like seeing one's reflection in a mirror, and so forth." Mañjuśrī said, "If a bodhisattva engages in such an observation, how is compassion practiced?" Vimalakīrti said, "When the bodhisattva has made this observation, he thinks to himself: 'I should explain such a Dharma for the sake of sentient beings.' This is true compassion." Since that chapter already presents the shared mark, where entering emptiness from the provisional completely perceives the three truths, this is precisely the unconditioned giving and removing of the Middle Way. Second, clarifying the establishment of the Middle Way has two parts: first, the question regarding both negations refuting everything; second, the answer clarifying that the Middle Way establishes everything universally, which has two parts: first, explaining that the Middle Way can establish the biased and perfect three jewels and four truths, which has two parts: first, briefly indicating the loss of being deluded about the Middle Way. The four truths of the four teachings are the marks of the provisional and the real; all are established relying on the Middle Way, which is neither provisional nor real. Now, being deluded about this, everything is lost. Second, from "If one understands..." onward, broadly indicating the virtue of understanding the Middle Way, which has two parts: first, indicating that the four kinds of four truths are mind-only. The ineffable principle of the ten dharmadhātus is called the Middle Way. Only by attaining this principle can the teachings of the provisional and the real be administered. When the ten realms interpenetrate, to speak of it is called "Perfect"; when the ten realms are sequential, to speak of it is called "Separate"; when the six realms are unproduced, to speak of it is called "Shared"; when the six realms arise and perish, to speak of it is called "Tripiṭaka." Each of these four teachings discusses the four truths. If one recognizes the Middle Way, all dharmas interpenetrate; therefore, in a single thought-mind, the four kinds of four truths are complete. Second, from "Therefore..." onward, explaining that the single-substance three jewels contain the gradual, which has two parts: first, clarifying the three jewels in terms of the perfect contemplation. That "the Buddha only negates both" is tentatively shown from an abbreviated perspective; quelling necessarily possesses illuminating, and only with the complete awakening of the three wisdoms is it called the Buddha jewel. Through the three truths of the Dharma, it is shown that the Buddha is not isolated. When the Saṅgha jewel speaks of "harmony of principle and phenomena," the above dharmatā of the three truths is inherently perfectly interpenetrating and is called "principle"; its distinctions following sentiment are called "phenomena." The Buddha's wisdom of the true mark possesses both the provisional and the real: real wisdom harmonizes with principle and can preach the perfect Dharma; provisional wisdom harmonizes with phenomena and can preach the biased Dharma. Therefore, the Wenju, in clarifying the expedient means of the Dharma's function, says, "Wisdom reaching the compass is skilled in using the perfect Dharma to adapt to and meet sentient beings, just as a roundly raised finger points to a round place. Wisdom reaching the carpenter's square is skilled in using the biased Dharma to adapt to and meet sentient beings, just as a cornered raised finger points to a cornered place." Regarding "harmony of phenomena entails the previous three teachings," and so forth: provisional wisdom follows sentiment to illuminate the distinctions among the truths, and thus preaches the sequential three truths of the Separate Teaching, or preaches the identical or separate two truths of the Tripiṭaka and Shared [teachings]; thus there are practitioners of the three teachings who receive the Dharma and cultivate the practice to become the three Saṅgha jewels. If real wisdom harmonizes with the truth according with wisdom, it preaches the non-sequential three truths; thus there are practitioners of sudden cultivation who receive the Dharma and become the Saṅgha of the cause and effect of the Perfect Teaching. Not only does this cause others to receive the teaching and become the Saṅgha, but [the Buddha] can also manifest as biased and perfect practitioners who cultivate and accomplish the Saṅgha jewel.