觀音玄義記 3.7

3.7

Second, from "If it is said..." downward, the Dharmas of the four teachings, which has two parts: First, explaining that the principle has not even oneness. Second, from "In reply: the principle..." downward, explaining that in responding to conditions, four [teachings] are spoken. Previously, in the general explanation of the title, the first of the ten meanings had already clarified this point: the realized principle transcends speech, [yet] responding to conditions requires teachings. First, it explains responding to conditions. Second, from "Tripiṭaka..." downward, explaining the exposition of the four, which has four parts: First, the Tripiṭaka [Teaching], which has three parts: First, explaining the characteristics of the teaching, which has two parts: First, explaining vows and practices, which itself has two parts: First, making vows based on the truths. "First being a potter" should properly say "the son of a potter." Encountering that Buddha entering the city to beg for alms, with wondrous and imposing marks, he gave rise to a wholesome mind and made an offering. Thereupon, before that Buddha, he made a vow: "May I attain buddhahood, exactly like the World-Honoured One today." Therefore, the duration of Śākya[muni]'s Dharma today, the number of people he delivers, and so forth, are all identical to that past Buddha. As for "immediately giving rise to compassion," he resolved to pull out suffering and wished to grant them joy. If one does not closely examine the conditioned accumulation of non-conception and the suffering of transmigration, nor closely examine the cessation of the three unconditioned states and the path that exhausts suffering, one will not pull out the limits of suffering and will not grant true joy. Ordinary persons and non-Buddhists do not examine closely, and the two vehicles lack vows; the bodhisattva avoids both [faults] and makes vows based on the truths.