觀音玄義記 4.7

4.7

Second, regarding benevolence conditioned on dharmas: in the previous condition on sentient beings, if conditioned on the six realms, it is only the conventional of birth and death, and cannot be called universal. In the perfect contemplation of the ten realms, the two vehicles are identical to the real, the bodhisattva is the conventional, and the Buddha is the Middle Truth. Since they exist in a single thought, they are not gradual; how much more so when they are mutually interpenetrating to form a hundred realms, ever more clearly showing that the one provisional is all provisionals! How could this condition on sentient beings not be universal? Now, clarifying the condition on dharmas, one contemplates emptiness directly in this realm: the two vehicles empty the conventional, the bodhisattva empties the real, and the Buddha empties the two truths. Since this is regarding the hundred realms, one empty is all empty, which is called ultimate emptiness. To state it fully, the three thousand are immediately empty, which is called the present condition on dharmas; how could it not be universal? First, clarifying the object of contemplation, which has three parts: First, deeply contemplating the emptiness of nature, having three parts: First, contemplating the emptiness of the thousand dharmas: the ten realms must entail a hundred, and nature and appearance have a thousand; contemplating these as all empty, ultimately without characteristics. Second, from "Ten dharmas..." downward, contemplating the emptiness of the three thousand: the above thousand dharmas, in terms of the provisional, the real, and the dependent retribution, constitute the three thousand. Third, from "No self..." downward, contemplating the emptiness of both graspings: no self that can contemplate, no object of contemplation for the self, without wisdom and without attainment, free from the characteristics of the two graspings. Second, from "Like an illusion..." downward, citing an analogy for fundamental emptiness: not only is the conventional illusory, but the real and the Middle are also illusory; only this is the analogy for the condition on dharmas of the Perfect school. Third, from "Constantly quiescent..." downward, citing proof for perfect emptiness: the clearing away of characteristics of the three thousand is precisely that the present teaching ultimately returns to emptiness. Second, from "Sentient beings..." downward, giving rise to benevolence and compassion, which has three parts: First, directly showing benevolence and compassion, having two parts: First, clarifying the characteristics of what is bestowed and relieved: birth-and-death and nirvāṇa fundamentally have no two characteristics; because of non-enlightenment, there is only suffering and no bliss. Second, from "Relieving their..." downward, clarifying the dharmas capable of relieving and bestowing: namely, using the illusory benevolence and compassion of the three truths to relieve and bestow the illusory suffering and bliss of the ten realms. Second, from "Vimalakīrti..." downward, citing proof for the true and real: when the emptiness of the three truths is explained, benevolence is then true and real. Third, from "If conditioned..." downward, concluding that it is perfect and universal, which can be understood.