觀音義疏 2.9

2.9

Next, regarding the contemplative interpretation: the seven turns can be understood by analogy with the above; now we only apply the two meanings of direct and reverse with respect to the beyond-the-realm [level], not taking the three poisons of fragmentary [birth and death]. Here, we take the mind of wholesome desire as 'greed'. The Great Sūtra says: 'For all wholesome dharmas, desire is their root.' The two vehicles' desire and delight in nirvāṇa is called greed; their aversion to birth and death is called hatred; their failure to penetrate this principle is called ignorance. Unfolding the three poisons, there are eighty-four thousand, fully and completely present. The Jingming [jing] says: 'Because lingering habitual propensities are not yet exhausted, the flowers cling to the body.' That the two vehicles have not severed these three poisons constitutes the marks of the three poisons of transformational [birth and death]. Bodhisattvas who have not severed distinct delusions likewise have these three poisons; hence it is said that bodhisattvas greedily seek the Buddha-Dharma, not relinquishing it for a single moment through kalpas as numerous as the sands of the Ganges, and their extensive learning without satiety is the mark of greed. Despising and deprecating the two vehicles, not delighting in hearing their names—hence the saying: 'Rather arouse the mind of a rabid jackal than arouse the mind of the two vehicles'—like the metaphor of breaking the branch of a great tree, is this not the mark of hatred? The levels of fundamental ignorance are exceedingly numerous, and can only be severed by the wisdom of the Buddha's awakening; that the Buddha-nature is not yet clearly seen is entirely the mark of ignorance. Desiring to eradicate these three afflictions, they constantly practice mindfulness of Avalokiteśvara, and responding to their capacities he comes to their aid so that they immediately attain eternal freedom. There are two kinds of eternal freedom: if this bodhisattva has not eradicated distinct delusions at all in their physical body, then in terms of transformational [birth and death] they have not yet attained eternal freedom at all; if they have already assailed distinct delusions in their physical body, then in terms of transformational [birth and death] they eradicate the remnants, which is termed eternal freedom.