觀音玄義記 4.2

4.2

Second, from "If conditioned..." downward, differentiating and judging according to dharmas, which has two parts. First, differentiating the un-universal nature of [compassion conditioned on] beings and dharmas. The two kinds of benevolence and compassion conditioned gradually on beings and dharmas belong to the Tripiṭaka and Shared teachings, as well as the Abodes and Practices of the Distinct [Teaching]. If conditioned on sentient beings, it also includes ordinary beings and non-Buddhists; since both have objects of condition, how could they be called universal? Second, from "If without conditions..." downward, only the unconditioned is universal. In the Ten Dedications of the Distinct Teaching and the initial mind of the Perfect Teaching, one cultivates this benevolence and compassion, and only upon entering the Grounds and the Abodes is one able to partially realize it. It is like a bright mirror reflecting shapes without moving, or a lodestone attracting without thought; only this benevolence and compassion can be called universal. Second, from "Separately explaining..." downward, separately explaining according to the three types of benevolence of the Perfect and Sudden [Teaching]. The three types of benevolence are in a single thought, neither longitudinal nor horizontal. Therefore the Great Sūtra states: "If benevolence is existent, non-existent, or neither existent nor non-existent, it is called the Tathāgata's benevolence. 'Existent' is conditioned on sentient beings; 'non-existent' is conditioned on dharmas; 'neither' is unconditioned; the Buddha-mind is perfectly endowed with them." Now cultivating the Buddha's benevolence, every single benevolence is inconceivable. The text divides into three parts: First, benevolence conditioned on sentient beings, which has two parts: First, an overall presentation, having two parts: First, a single mind conditioned on one realm is not universal. Second, from "Now contemplating..." downward, a single mind conditioned on the ten realms is universal, which has two parts: First, contemplating sentient beings, having three parts: First, the dharma. In contrast to the subsequent condition on dharmas as ultimate emptiness and the real, sentient beings here are the inconceivable conventional. The real is the conventional provisional, hence it is called "provisional name"; it is not only "person" and "self" that are called provisional names. The nature of the ten realms is one; taking one immediately entails the ten, thus forming one hundred realms. Each has appearance, nature, substance, power, function, cause, condition, effect, retribution, and beginning-and-end-ultimate-equality, and therefore there are a thousand kinds. How could there be only one's own thousand? Beings and Buddhas each have a thousand, all imperceptibly present in the nature. Second, the analogy. Third, the matching. The single mind of an ordinary being possesses them without knowing it; the Dharma-eye of a perfect sage knows them completely in a single thought. Second, from "Knowing this..." downward, giving rise to benevolence and compassion. Having perfectly heard the name, one learns the Buddha's benevolence and compassion, and in a single thought contemplates the good and evil causes and conditions, and the roots and branches of suffering and bliss, of beings in the hundred realms, thereby giving rise to the thought of bestowing and relieving. The Ten Suchnesses in the Great Text are explained in four categories: first, the four wretched destinies; second, humans and devas; third, the two vehicles; fourth, bodhisattvas and Buddhas. If differentiating suffering and bliss: one should take the four wretched destinies as suffering, and humans, devas, and so forth as bliss; or the six ordinary realms as suffering, and the four noble realms as bliss; or the nine realms as suffering, and the Buddha realm as bliss. Second, from "Now regarding..." downward, a detailed explanation, which has two parts: First, clarifying the method of contemplation, having two parts: First, pointing to the first and last realms. Hell is the utmost of suffering; Buddhahood is the culmination of bliss. Second, from "Hell..." downward, clarifying the thousand dharmas in a single thought, which has two parts: First, clarifying that hell possesses the remaining nine realms, having two parts: First, directly clarifying the ten dharmas of hell, having two parts: First, clarifying the ten dharmas, which are ten: First, nature. Second, appearance. Third, substance. The Great Text generally takes the crushing of physical form and mind as the substance. Here, taking the awareness of suffering, it specifically points to the mind. Fourth, from "And even..." downward, power: enduring the knives and fires without end through long kalpas. Fifth, function: since it can endure suffering, it must necessarily carry out evil. Sixth, cause: the actions of the three karmas forming the habituated cause of evil. Seventh, condition: relying on various evils of self and what belongs to self, all implements helping to complete the habituated karma. Eighth, effect: because the habituated karma of sexual desire has been completed, as an effect in the implements of suffering, one sees desirable objects just as the original defiled attachment. Ninth, retribution: the habituated effect being in the mind, the environment changes according to the mind; when the retribution cause is fulfilled, one undergoes burning. Tenth, beginning and end: the Great Text takes the initial appearance and final retribution as the beginning and end, which applies to both cultivation and nature; here, wishing to manifest the non-duality of principle and phenomena, it takes cultivation and nature as the beginning and end: all cultivation resides in the nature, and the entire nature forms cultivation; only then can it be called ultimate equality. Second, from "Hell..." downward, drawing the parallel to the nine realms: without the ten dharmas, not a single realm would be established.