觀無量壽佛經疏妙宗鈔 5.2.2

5.2.2

One must realize that the essence of the three compassions is fundamentally one: neither three nor one, yet three and yet one. Only such can be called the compassion of the Buddha-mind. This in itself is divided into three: First, the compassion oriented toward sentient beings, wherein the three are without distinction. Now, fully presenting mind and sentient beings, when subject and object are severed, there is no conception of an 'I'. Orienting toward other sentient beings, yet all sentient beings are of one essence with oneself; the causes and effects of the ten realms are not separate from the one mind. And because this one mind is the essence of compassion, the suffering and accumulation of the ten realms and the four kinds of path and cessation can, at one and the same time, spontaneously grant [joy] and eradicate [suffering]; hence it is said, 'Without any mental grasping, benefits appear naturally.' 'As the Nirvāṇa [Sūtra states],' and so on, refers to the text of the 'Chapter on Pure Conduct' (Brahmacaryā). In that sūtra, the Tathāgata speaks of eight events in total: first, subduing the drunken elephant; second, subduing the wrestlers; third, converting Ruci; fourth, liberating the woman; fifth, anointing the cut sore; sixth, caressing Devadatta; seventh, rescuing the band of thieves; eighth, curing the Śākya woman. In each case, it concludes: 'By the power of the root of goodness that is compassion, such an event was seen.' The present text's statement, 'I indeed did not go,' cites the fifth event of anointing the cut sore. Although the text appears for one instance, the intent applies universally to all conditions. Regarding the cut sore, the sūtra states: 'In the city of Vārāṇasī, there was an upāsikā named Mahāsenadattā. For the ninety days of summer, she invited the saṃgha and offered medicines. There was a monk suffering from a grave illness; a skilled physician diagnosed him and said he required meat as medicine; if he could not obtain it, his life would not be preserved. This upāsikā immediately took a knife herself, cut meat from her own thigh, minced it into broth, and offered it to the sick monk. After taking it, his illness was cured. The woman suffered agony from the sore and cried out, calling upon the Buddha. In Śrāvastī, I heard her voice, and arose great compassion for this woman. This woman immediately saw me holding excellent medicine and anointing her sore, and it was restored as before. Good sons! At that time, I indeed did not go to the city of Vārāṇasī holding medicine to anoint her. You should know that it was entirely by the power of the root of goodness that is compassion that this woman was caused to see such an event.' The present text's statement 'I indeed did not go' directly cites this circumstance. In speaking not of 'a woman' but of 'sentient beings', it universally encompasses the sentient beings of the ten realms without letting the literal words compromise the meaning; this is the compassion of the conventional truth. The Nirvāṇa [Sūtra] states: 'That which compassion takes as its object is all sentient beings, just as one regards one's parents, wife, children, and kin. For this reason, it is called [compassion] oriented toward sentient beings.' Because it takes the ten realms as simultaneously within the one mind, it is not the compassion oriented toward sentient beings of the sequential [teachings]. Second, the compassion oriented toward dharmas involves the conditioned arising of the ten realms. These dharmas of the three truths are not separate from the one mind; only a Buddha exhausts them completely. When the objective marks are quiescent, the contemplating [mind] is also forgotten; therefore it can be said, 'Contemplating dharmas without a mind.' The wisdom of ultimate emptiness illuminates these three truths without admitting a single dust mote; this wisdom naturally illuminates and shatters sentient beings' delusions and attachments regarding the three truths, or expounds this empty wisdom for sentient beings, causing them all to be free from the suffering of possessed marks and to realize genuine joy. This is the wondrous compassion of the ultimate truth, named 'oriented toward dharmas'. Hence the Nirvāṇa [Sūtra] states: 'Not seeing parents, wife, children, and kin, but seeing all dharmas as arising from conditions—this is called [compassion] oriented toward dharmas.' The words 'not seeing' require forgetting the ten realms; this is the Buddha's [compassion] oriented toward dharmas. Third, regarding the objectless compassion: since within the Buddha-nature ultimate wisdom has been perfected, what separate principle could serve as an object for the mind? Therefore it is said, 'Contemplating the principle without a mind.' Object and wisdom being obliterated, emptiness and existence also forgotten, without abiding or relying, severed from thought and deliberation—this is called dwelling peacefully within the primary truth. Since the mind is without objects, compassion is all-pervading, entering into the nature of sentient beings, which is called 'internal perfuming'; or, manifesting bodies to preach the primary truth, which is called 'external perfuming'. Gathering sentient beings in this manner is called 'objectless compassion'. Second, 'Mindful of the Buddha...' and so on repeats the preceding sūtra passage to contrast it with the initial compassion. This is the previous text on correctly contemplating the Buddha's physical radiance gathering sentient beings. Although its essence does not differ from objectless compassion, in terms of meaning it serves as a different gate; therefore, this compassion gathers and never abandons sentient beings who are mindful of the Buddha, ultimately freeing them from suffering and enabling them to attain eternal peace and joy. This stems from the sympathetic resonance between sentient beings and the Buddha, conforming to conventional truth, and is named compassion oriented toward sentient beings; thus the mother fish being mindful of her young without loss is cited to illustrate the mark of this compassion. Third, 'Now to clarify...' and so on directly uses the objectless [compassion] to interpret and explain the meaning of the sūtra. Since it serves as a different gate from the [compassion] oriented toward sentient beings, one must distinguish how its mark of compassion differs from the previous two. Thus, discussing the compassions oriented toward sentient beings and dharmas in terms of sequence, both kinds of two vehicles and biased bodhisattvas share in their cultivation and realization; whereas this objectless [compassion] is exclusively perfect and ultimate. Here it is revealed in terms of the ultimate, and therefore it is said to be 'that which is bestowed by the Buddhas.' 'Not abiding in existence or non-existence' directly distinguishes its marks from those of [the compassions oriented toward] sentient beings and dharmas. [Compassion oriented toward] sentient beings is wondrous existence; [compassion oriented toward] dharmas is wondrous emptiness; now this is the wondrous middle, hence it is called 'objectless', for the middle is necessarily objectless. 'Not relying on the three times' means that this compassion is free from the four characteristics. 'Knowing conditions to be unreal' means clearly understanding that phenomena of suffering and joy are inherent virtues. 'Because sentient beings...' and so on means that being bestowed with this compassion causes sentient beings to give rise to the wisdom that is identical with the object; only then are they said to attain the wisdom of the real mark. Those who attain this wisdom will ultimately be free from suffering and attain eternal joy; therefore, while the gate differs from the previous compassion, the benefit is equal. If contrasted with [compassion] oriented toward dharmas, it is also because of real wisdom that all is empty; therefore, the three compassions do not differ in benefiting beings. That the commentary does not say so is an abbreviation. Fourth, citing the benefits to encourage cultivation. The sub-headings divide into three: First, directly citing the benefits to encourage. Attaining rebirth in Sukhāvatī means seeing all the Buddhas of the ten directions; therefore it is said, 'born before the Buddhas.' When the contemplation of the dharmakāya is completed, one has already entered [the stage of] resemblance; therefore, upon arriving there, one immediately realizes the non-arising [of dharmas]—the bhūmis of the Separate Teaching and the abodes of the Perfect Teaching. The commentary's explanation is divided into four: First, 'Casting off the body...' and so on repeats and explains. Second, 'Like a person...' and so on clarifies through an analogy. Practicing a skill is like cultivating contemplation; from youth to adulthood illustrates contemplation progressing from subtle to prominent; what is accomplished becoming exquisite illustrates being born in that land and personally seeing the true Dharma. However, this is only an analytical analogy for 'this mind makes the Buddha'; the practitioner should, in a single thought, completely illuminate the meaning of 'being the Buddha' and 'making the Buddha', so as to accord with the present sūtra's seeing the Buddha by means of contemplation. Third, 'Because according with...' and so on concludes and demonstrates. Fourth, 'Therefore the Pratyutpanna...' and so on cites proof. Second, pinpointing the method of contemplation. The marks number eighty-four thousand; contemplating them all at once is difficult to accomplish, so it instructs to contemplate solely the white curl between the eyebrows like five Mount Sumerus. If this contemplation succeeds, all eighty-four thousand will appear; this is the essential gate. The commentary's explanation has two parts: First, 'From one...' and so on cites the sūtra. Second, directly demonstrating, with four parts: First, 'As in the Contemplation...' and so on cites another text to demonstrate the two measurements of the white curl. This clarifies Śākyamuni's superior and inferior marks by analogy with Amitāyus. The sūtra clarifies the inferior marks; the treatise clarifies the superior marks. 'And so on' refers to the earlier commentary's statement: 'One zhang and five chi in length, the curl having eight prisms, and five cun in circumference.'