觀音義疏記 2.8

2.8

Second, from "Yet to be severed" downwards, the three poisons of bodhisattvas. Possessing these three poisons in common is nominal identity with differing meanings when contrasted with the preceding two vehicles: previously they only craved emptiness, whereas now they crave the provisional and the Middle; previously they were angry at birth-and-death, whereas now they are angry at nirvāṇa; previously not penetrating the true—that is the Middle Way—constituted delusion, whereas now seeing the Middle Way without yet having arrived at lucidity constitutes delusion. As for the analogy of the great tree's broken branch, fascicle 30 of the Da zhidu lun says: "For example, in a marsh there was a tree named śālmali. Its branches and trunk were broad and large, and crowds of birds gathered to roost there. A pigeon arrived later and alighted on a single branch; the branch immediately snapped under it. The marsh spirit asked why. The tree spirit answered, saying: 'This bird came from my enemy tree. It ate the seeds of that nyagrodha tree and came to perch upon me; it may defecate, and if a seed falls to the earth, the evil tree will sprout anew and must cause great harm. For this reason I harbored sorrow, preferring to break a branch so that what is preserved might be great.'" That illustrates the bodhisattva's fear of the two vehicles destroying their aspiration for the Buddha vehicle. Second, from "Desiring to remove" downwards, illuminates stimulus and response, in two parts: first, illuminates the stimulus and response of right mindfulness; second, from "Eternally separating" downwards, illuminates the upper realms as entire or partial. If a bodhisattva with a born body has not yet attained entry into the stages of the separate or the abodes of the perfect teaching, they are born into the land of expedients; therefore, with regard to transformational birth-and-death, they have not yet separated from the delusion of fundamental ignorance at all. If, while in a born body, they enter the stages or abodes, they are then born into the land of true reward; therefore, with regard to transformational birth-and-death, they eradicate the remaining distinctive delusions. That the single transformational land is divided into the expedient and the true reward is different only because, while in a born body, they differ in whether they have invaded the delusion of fundamental ignorance or not. Second, from "Next illuminating" downwards, explains by inversing toward Dharma gates. Naming the contemplation methods with the designations of afflictions does not follow the ordinary course, hence it is called "inversive explanation." Yet if one does not know the meaning of inherent evil, how could the three poisons serve as the three contemplations? Within this there are two parts: first, explains the desire to consummate the contemplation of the poisons, in two parts: first, explains that the poisons of ordinary beings and Hīnayāna practitioners are few. In terms of phenomena, delusion is omitted; in terms of persons, bodhisattvas are omitted; since delusion follows craving and anger, it is also called few. Bodhisattvas are inclined toward the provisional, so their three poisons are not numerous. Second, from "Bodhisattvas" downwards, reveals that those of the perfect teaching have many poisons, in two parts: first, discusses "great" in terms of the names of the poisons. The language is somewhat similar to before, but the intention is eternally different. Previously, situated within the two truths, it spoke exclusively of accepting and rejecting, which are phenomena that can be abandoned; now, situated within the three truths, it speaks of craving, anger, and delusion as the ultimate Way: the poisons of inherent nature are completely all-pervading, hence they are all called "great." The five non-acceptances refer to: accepting is also not accepted, not accepting is also not accepted, both accepting and not accepting is also not accepted, neither accepting nor not accepting is also not accepted, and non-acceptance is also not accepted. All stating "not accepted" means the contemplation of non-arising sweeps away clinging. The first four are liberation from the four alternatives; the last one means the contemplation itself also vanishes of its own accord. Therefore in the third fascicle of the Pañcaviṃśatisāhasrikā, Śāriputra asked Subhūti why it is not accepted. He answered, saying: "Because the perfection of wisdom is empty, it is intrinsically not accepted." From "Ignorance" downwards, explains the poison of delusion, which must be discussed as identical with nature, differing from the previous focus solely on practice. From "Furthermore, delusion" downwards, explains that if delusion and the like were not identical with nature, how could they all be like space, inexhaustible? Second, from "Such" downwards, illuminates the wondrous through Dharma gates, in three parts: first, marks and lists the three gates. The virtue of inherent Dharma exceeds a single boundary; it is either designated poisonous harm or designated efficacious function. Now, explaining that the three poisons are three Dharma gates, then there are none among the buddhas and bodhisattvas who do not cultivate and realize them. Second, from "Great compassion" downwards, explains them. The perfect contemplation of the three marks [recognizes] the objective realms of the three poisons of view and thought as precisely the three Dharma gates that encompass all virtues, in three parts: first, the Dharma gate of great craving. "Great loving-kindness and great compassion" means that the buddhas, with unconditioned loving-kindness and compassion, universally perfume their three karmas, everywhere manifesting material bodies in the worlds of the ten directions to perform buddha-work. Although the names of loving-kindness and compassion are identical to those in the four immeasurables, their essences are eternally distinct. The four methods of attraction are: first, the attraction of giving; second, the attraction of affectionate speech; third, the attraction of beneficial action; fourth, the attraction of shared work. What sentient beings affectionately cherish are precisely these four dharmas; by means of these four, one guides them along the right path to liberate them. The ten powers are: first, the power of knowing what is possible and impossible; second, the power of knowing karmic retribution; third, the power of knowing dhyānas and samādhis; fourth, the power of knowing superior and inferior faculties; fifth, the power of knowing various inclinations; sixth, the power of knowing various natures; seventh, the power of knowing paths leading to all destinations; eighth, the power of knowing past lives; ninth, the power of the divine eye; tenth, the power of the exhaustion of defilements. The fearlessnesses are the four fearlessnesses: first, fearlessness regarding all-knowledge; second, fearlessness regarding the exhaustion of defilements; third, fearlessness in declaring obstacles to the path; fourth, fearlessness in declaring the path to the end of suffering. Among the eight assemblies, having definitively expounded self and other's wisdom and severance without fault, there is not the slightest sign of fear; hence they are termed fearlessnesses. The samādhis are the one hundred and eight samādhis; their explanations are all as in the Faje cidi. Second, the gate of great anger. Prajñā is the three prajñās. That the four extremes cannot be grasped means: contemplative prajñā is precisely illumination while tranquil, and cannot be grasped through existence; expedient prajñā is precisely tranquility while illuminating, and cannot be grasped through emptiness; true-mark prajñā is neither tranquil nor illuminating, and cannot be grasped through both; and being both tranquil and illuminating, it cannot be grasped through neither. The city of Kapilavastu is as [explained in] the Xuanji. Third, the Dharma gate of great delusion. Although the previous two gates of accepting and rejecting possess the Middle Way, the gate of accepting ultimately takes establishing phenomena as its tenet, while the gate of rejecting ultimately takes clearing away marks as its principal aim. Now this gate of relinquishing both, how could it not possess both extremes? Yet it ultimately takes neither as its essence. Not three and yet three, the three gates are distinct; three and yet not three, each gate is wondrously absolute. First, it directly reveals them through unconditionedness; second, it adduces the mirror and image as inconceivable; third, it cites Vimalakīrti's silencing of speech. Third, cites persons as corroborating proof and concludes. The Sarvadharmāpravṛtti Sūtra says: "The devaputras said to the Buddha: 'World-Honoured One! Mañjuśrī is named Unimpeded Śrī, Superior Śrī, and Unsurpassed Śrī.' Mañjuśrī said to the devaputras: 'Stop, stop! Devaputras! Do not grasp marks and discriminate; I do not see that all dharmas are superior, middling, or inferior. As for the meaning of Mañjuśrī you spoke of: I am Craving Śrī, Anger Śrī, and Delusion Śrī; for this reason I am named Mañjuśrī.' Up to saying: 'I am an ordinary being, arisen from craving, arisen from anger, arisen from delusion. I am a non-Buddhist, a practitioner of heterodoxy.' The devaputras said: 'For what reason do you yourself say, "I am an ordinary being," and so forth?' Mañjuśrī said: 'The nature of this craving, anger, and delusion cannot be found anywhere in the ten directions. Because I do not abide within this nature, I say I am an ordinary being.' 'Mañjuśrī, why are you named a non-Buddhist?' Mañjuśrī said: 'I ultimately never reach external paths; because the nature of all paths is unattainable, I am external to all paths.' The devaputras said: 'Why are you a practitioner of false views?' Mañjuśrī said: 'I already know that all dharmas are false, illusory, and unreal; therefore I am a practitioner of heterodoxy.' When this Dharma was spoken, ten thousand devaputras attained the forbearance of non-arising dharmas." Second, from "Desiring to fulfill" downwards, the stimulus and response of constant mindfulness, in four parts: first, illuminates that the capacity matures and virtues are fulfilled; second, from "All" downwards, illuminates that upon which all holy ones rely; third, from "Therefore the Wu[xing jing]" downwards, cites the Sarvadharmāpravṛtti Sūtra as corroboration; fourth, from "All" downwards, concludes with the Dharma of the buddhas. Second, from "These three" downwards, combined discussion of the inversive and the direct, in two parts: first, explains both to benefit beings. Constantly being mindful to seek separation with regard to the three afflictions is called the direct explanation; constantly being mindful to seek fulfillment with regard to the three Dharma gates is called the inversive explanation. Fulfillment and separation occur at the same time, but they are spoken of as taking or rejecting merely according to the siddhāntas. Second, from "As in the Huayan" downwards, cites sūtras as detailed corroboration, in three parts: first, proves the inversive and direct aspects of craving. Speaking of the realm of separating from desire is direct; seeing women according to kind is inversive. Desire is an affliction, hence one speaks of separating from it; desire is a Dharma gate, hence one speaks of abiding in it. At once separated and abiding, solely separated and solely abiding; deeply separated and deeply abiding, exquisitely separated and exquisitely abiding. Now Avalokiteśvara is precisely at the utmost boundary of abiding in and separating from craving; therefore all capacities, whether seeking separation or seeking abiding, must constantly be mindful. Second, from "Also the four" downwards, proves the inversive and direct aspects of anger. Subduing all is direct; administering punishment through pain is inversive. Harmful anger is an affliction, hence it must be subdued; anger is a Dharma gate, hence it must be practiced. The inversive and direct are non-dual; subduing and practicing are not biased, analogously with craving earlier, their meaning is identical. However, desire is a pleasurable phenomenon, so one performs real deeds to receive beings and make them separate from it; harmful anger is suffering, so one uses illusory deeds to train others and make them separate from it. If a capacity's conditions are such that they should be benefited by real killing, then just as King Xianyu killed brāhmaṇas as an anger Dharma gate, this is the mutual manifestation of provisional and real, by analogy with craving and delusion. It can also be established illusorily; as long as one captures the sense of mutual identity between the inversive and the direct, one is not restricted to the provisional or the real. Third, from "Expedient" downwards, proves the provisional and real aspects of delusion. Just as in the preceding fire disaster, the text fully cites the sūtra text on the inversive, direct, fulfillment, and separation; analogously with the two poisons earlier, its meaning is not different. Second, from "Next, these" downwards, illuminates the compassion of the two contemplations. Analogously with the previous Mahāsattva originally cultivating the contemplation of the fulfillment and separation of the three poisons, they further see that sentient beings are afflicted and harmed by the fault of the three poisons, and also see those desiring to fulfill the Dharma gates of the three poisons; hence they give rise to compassion, vowing to cause sentient beings to separate from the faults of the three poisons and fulfill the virtues of the three poisons. Now having achieved the status of succession to buddhahood, neighboring the ultimate boundary of the three poisons, they are therefore able spontaneously to respond throughout the dharmadhātu, universally causing sentient beings to accomplish fulfillment and separation. However, both gradual and sudden contemplations contemplate the three poisons: the sudden contemplates fulfillment and separation as non-dual, whereas the gradual in the initial mind only contemplates separation, and subsequently illuminates the mutual identity of fulfillment and separation. Second, concludes the intended capacity. The sūtra text is clear to see.