觀音玄義記 4.10

4.10

Second, universality of vows has two parts: first, explaining the name. Second, from "Broad vows..." onward, explaining the meaning, which has two parts: first, generally explaining the characteristics of the vows, which has three parts: first, explaining the functions of the four vows, which has two parts: first, generally explaining the vows completing benevolence and compassion. The two truths of suffering and origin are the cause and effect of suffering. The two truths of path and cessation are the cause and effect of joy. Second, from "If one sees..." onward, individually explaining the vows' giving and removing, which has four parts: first, the vow to deliver from the effect of suffering. Second, from "If one sees..." onward, the vow to resolve the cause of origin. Third, from "Pure..." onward, the vow to settle in the pure path. Fourth, from "Extinguishing afflictions..." onward, the vow to attain nirvāṇa. Second, from "Samsara..." onward, explaining the order of the four vows, which has two parts: first, generally indicating the sequence of cause and effect. The two vows to remove suffering are based on the ease and difficulty of knowing: the easy must come first. The two vows to give joy take cultivation first and realization later as their sequence. Second, from "The Great Sūtra..." onward, individually proving the attainment of cessation by means of the path. Churning illustrates the factors of the path; broth illustrates conditioned good; the four flavors such as curd illustrate the cessation of the four teachings. If the factors of the path are not harmonious, even the expedient good is lost, not to mention the four fruits of cessation. Not mentioning curd and clarified butter is an abridgement in the text. Third, explaining the overarching essential of the four vows, which has two parts: first, explaining the four truths as relying on the one mind. The two kinds of causes and effects—mundane and supramundane—have diverse categories of phenomena, but tracing back to their overarching essential, they do not go beyond one's own mind. Why? Origin is the four minds; suffering is the three feelings; the path is concentration and wisdom; cessation is the realized wisdom—are not the four truths all the one mind? Second, exemplifying the four broad vows through the four truths. Second, from "Next explaining..." onward, explaining the universal and the non-universal, which has two parts: first, the Great Master distinguishes the biased and the perfect, which has two parts: first, biased vows are not universal, which has three parts: first, ordinary beings. "Repulsed by the lower..." and so forth refers to the contemplation of the six practices: being repulsed by the lower suffering, coarse, and obstructive, and seeking the upper superior, subtle, and exiting. Therefore, the four immeasurables based on these give and remove falsely, shallowly, and narrowly—what universality could there be? Second, the two vehicles: both teachings must be included. Bodhisattvas are not mentioned because their scope of giving and removing remains solely within the realms, and hence the two vehicles are reproached for seeing their non-universality. Third, the Separate Teaching: because it is sequential, the initial mind is not universal. Second, from "If the Perfect..." onward, the perfect vows are capable of being universal, which has three parts: first, the intention of universality in the perfect illumination of a single thought. The suffering and origin of the ten realms, and the path and cessation of the four teachings, are contemplated perfectly and suddenly in a single thought. Second, from "Universally knowing..." onward, the characteristics of universality explained through universally knowing the four truths, which has four parts: first, origin is universal, which has three parts: first, knowing ordinary beings' origin. Masters of the Mahāyānasaṃgraha call it origin conditioned by the conditioned, whose substance is view and love. Second, from "The two vehicles..." onward, knowing the two vehicles' origin, which has three parts: first, indicating the name of origin. Masters of the Mahāyānasaṃgraha call it origin conditioned by the unconditioned, whose substance is fundamental ignorance. Second, proof from the Vimalakīrti: not defiled by samsara, but defiled by nirvāṇa. "Residual habits of bonds" refers to the residual habits of the bonds and predispositions. Since the lesser teaching does not speak of the separate afflictions and principal predispositions of śrāvakas, this is provisionally spoken in terms of the residual habits of common afflictions. Third, proof from the Great Sūtra: the factors of the path of the two vehicles, when viewed from the perspective of the Mahāyāna, are wrong and not right. Third, from "Down to..." onward, knowing the perfect origin. Before the stages of dwelling, it is simulated love; from the stages of dwelling onward, it is true love. "It is also..." and so forth means that origin conditioned by the unconditioned reaches up to equal enlightenment. If masters of the Mahāyānasaṃgraha establish four kinds of conditioned origins, then on top of the previous two origins, they add self-nature and dharmadhātu. The correct intention of our school establishes only two kinds, because self-nature and the dharmadhātu are not different from the unconditioned, both being within the obstacles and consisting of fundamental ignorance. If one divides two kinds out from the unconditioned, there is also no error: namely, taking the tenth bhūmi as self-nature, and equal enlightenment as the dharmadhātu, as explained extensively in the commentary and subcommentary on the Vimalakīrti. Second, from "Universally knowing suffering..." onward, suffering is universal: pairing causes with effects, knowing them without error. Third, from "Universally knowing the paired..." onward, the path is universal, which has two parts: first, universally knowing that biased paths are not universal. Humans and devas have the names of path and cessation established by analogy, yet the path does not move afflictions and cessation does not exit the realms; they have the names without the reality. Although the path and cessation of the three teachings can move [afflictions] and exit [the realms], their meaning of universality is not established. Second, from "The Perfect Teaching..." onward, knowing the universality of the middle path in the Perfect Teaching. When the three thousand realms are all the middle, they are named the true mark; operating without moving is called the Mahāyāna. Taking this as the cause, it is therefore called the universal path. Fourth, from "Therefore that which..." onward, cessation is universal. Where the true mark of the three thousand realms is ultimately revealed, it is called perfect cessation. The kalpa fire illustrates the wisdom of the middle; the remaining ashes illustrate fundamental ignorance. Third, from "That which is contemplated..." onward, raising the universal vows based entirely on the truths. Second, from "Private application..." onward, Zhang'an applies cultivation and nature to determine the bodhisattva's raising of vows, wishing to sever the evil of the sentient beings of the ten realms, and wishing to produce the good of the sentient beings of the ten realms. If one contemplates that this good and evil are merely accomplished through cultivation, without knowing their inherent inclusion in the nature, these vows are not universal. Why? Cultivation must be sequential, either deficient or abundant—how could it be universal? If one contemplates that this good and evil are inherently included in the nature, these vows are then universal. Why? Since the nature is perfectly interpenetrating, phenomena must be universally subsumed. For example, people of the Separate Teaching do not know that the nature has nine [realms], so the ten [realms] are merely ten. In the Perfect Teaching, one knows that the nature has nine [realms], so the ten are a hundred. Not only does each realm universally subsume every realm, but nature and marks also mutually contain each other, so that a single suchness contains the ten realms. Using suchness to contain realms, and using realms to contain suchness, each and every one is boundless and infinitely layered. These realms and suchnesses do not go beyond good and evil; vowing to sever this evil, what evil is not severed? Vowing to produce this good, what good is not produced? Thus one knows that only when contemplating the nature are the vows universal. Zhang'an's private distinction employs the master's doctrine to complete the master's discourse, making the previous biased and perfect clearly visible; hence he says the words differ without saying the meaning is distinct. Huan means alternating: the ten realms of the nature and the four truths of the Perfect Teaching alternatingly illumine each other.