觀音玄義記 3.27

3.27

Second, distinctly explaining the universal gate, in two parts: first, stating the topic; second, under "The ultimate principle...", explaining it, in six parts: first, clarifying hitting the mark; second, listing the ten chapters; third, under "The above general...", distinguishing the difference from the general. The ten pairs of general explanations: having used ten pairs to explain the person Avalokiteśvara, they likewise use ten pairs to explain the Dharma of the universal gate; hence it says: "The general approach in terms of Dharma has already concluded." The present ten gates, among the two adornments, discuss cause and effect, self and other, adorning the Dharmakāya in terms of merit. Yet this is the practice of inherent virtue, which in turn adorns the inherent nature. Since subject and object are originally obliterated, this is non-adornment that is adornment. Fourth, distinguishing the characteristics. Fifth, the overall origination, in seven parts: first, kindness and compassion. The mind of bodhi cannot be generated by petty wisdom; it must arise from the thought of vast salvation to produce the unsurpassed aspiration. Second, vows. In the general explanation, kindness and compassion are precisely vows, not divided into two gates. Now, clarifying that great vows can govern kindness and compassion: since their efficacy and power are distinct, they must be separately established. Furthermore, kindness and compassion speak generally of giving and removing; vows distinctly indicate the resolute commitment based on the four truths. Furthermore, kindness is common to ordinary beings and the Hinayāna; vows belong solely to bodhisattvas. Third, practice. "Wealth of merit" refers to the first four pāramitās. "Power of supernatural penetrations" refers to the function of dhyāna-meditation. "Wisdom and stratagem" is prajñā. Fourth, severing delusions, in two parts: first, citing the two and three paths from the two treatises. Cultivating practice, severing delusions, and entering the Dharma-gates—these three gates have opening and combining. If based on the Harivarman's Tattvasiddhi-śāstra, severing is liberation; in contrast to the unobstructed path, only two paths are established. If based on the Abhidharma, severing and realization differ; in contrast to the expedient path, three paths are formed. Second, under "Citing the explanation...", using the three paths based on the Mahāprajñāpāramitopadeśa. Bodhisattvas have severing, hence they practice the unobstructed path; the Buddha fruit has no severing, hence it practices the path of liberation. Since cause and effect are distinguished, they cannot be combined in explanation; hence the Abhidharma's three paths are used for the sequence. Therefore, in the present enumeration of chapters, the third, cultivation of practice, is the expedient path; the fourth, severing delusions, is the unobstructed path; the fifth, entering Dharma-gates, is the path of liberation. Fifth, supernatural penetrations. From the first to the fifth is one's own practice, from cause to effect. Now discussing transforming others, it does not exceed the three mysteries: the sixth, supernatural penetrations, corresponds to the mystery of body; the seventh, expedient means, is the mystery of mind; the eighth, expounding the Dharma, is the mystery of speech. Sixth, making offerings to buddhas: concluding one's own practice through offerings of the Dharma. Seventh, saving sentient beings. As for "entering various Dharma-gates": using the real wisdom of the Middle Way to enter the provisional gates of the two truths, transforming and saving sentient beings so that they return together to the Middle Way.