觀音義疏 2.23

2.23

Next, explaining the fulfillment of vows in response to capacities: fulfillment of vows regarding karmic recompense is as explained before. Regarding the cultivation of causes: if discussed in terms of the practice of the five precepts, non-killing is humaneness and non-stealing is integrity, which belong to the female, representing the dharma of concentration; not lying is straightforwardness, non-chastity [avoidance] is chastity, and not drinking alcohol is freedom from corrupt stupor, which belong to the male, representing the dharma of wisdom. If one does not obtain these sons and daughters of the five precepts, one loses the path of humans and devas, and falls alone and destitute into the three evil paths. Taking refuge and seeking rescue, when the five precepts are perfected, the vow for sons and daughters is fulfilled; the ten good deeds can be understood by analogy. When cultivating dhyāna: the three expedient means—skillful means, cultivation of wisdom, and energetic vigor—are sons; mindfulness and one-pointedness of mind are daughters. If viewed in terms of the factors [of dhyāna]: initial thought, sustained thought, and joy are sons; bliss and one-pointedness of mind are daughters, and so forth up to the dhyāna of neither-perception-nor-non-perception, which can be understood when examined in detail. Next, explaining the sons and daughters of śrāvakas: among the fivefold mindfulness of calming the mind, using loving-kindness to treat anger and using breath-counting to treat distraction are daughters; using impurity to treat craving, using dependent origination to treat delusion, and using mindfulness of the Buddha to treat obstacles to the path—these three belong to sons. Moreover, directly conforming to the truth of principles with decisive correct wisdom is called a son; emerging from contemplation to apply dharmas with loving-kindness toward objects is a daughter. If one does not obtain these two dharmas, one will fall into being an ordinary person, burned and harmed by the burning house, impoverished and destitute. If one receives the response, when the sons and daughters of the fivefold calming of the mind are born, one can enter the true; when the sons and daughters of emerging from contemplation are born, one can enter the conventional. With both meanings fulfilled, one no longer fears the twenty-five realms of existence. Next, for pratyekabuddhas: arising from the path of expedients, the contemplation of loving-kindness is called a daughter, and the contemplation of wisdom is a son; if realizing the true by according with principle, it is called a son; emerging from contemplation to accord with loving-kindness is called a daughter. A pratyekabuddha is likened to a deer, still having the loving-kindness of looking back. If they do not obtain concentration and wisdom like this, how could they quickly escape? Earnestly seeking the dharma, if their vow is fulfilled, they are serene and joyful.