止觀輔行傳弘決 1.105

1.105

初釋生滅四弘中，初明誓境即四諦也。「心不孤生」去，集諦境也。前約諦中從麁至細，故苦在前；今四弘中從細至麁，故集居先。道滅亦爾。又前四諦約於因果，果相麁故是故先示；今四弘中約於意地，集在於意是故先說。言「心不孤生」者，明此心起是所生法。從「此根塵」下，示也，正示此心成生滅相。根為能生即屬於因，塵為所緣即屬於緣，因緣和合成所生法，因緣所生俱是生滅。言「三相」者，謂不取住。準前云四心流動，亦可云四趣。起滅潛密故名為「竊」。念念續起故云「新新」。「睒爍」下，舉喻也。睒者，暫視之貌。爍者，明也。念念速起如暫瞬之明故。如電起耀，此乃分喻，故知念起速於此也。遄者，往疾也。詩云：人而無禮，胡不遄死？疾流相續實可全喻剎那不停。次「色泡」下，苦諦境也。具如《大品》、《大論》廣釋。「泡沫」是小乘中喻，「焰」等是大乘中喻，此是共部，是故兼之。雨投於水所起曰泡，水擊於水所聚曰沫。陽在曠野遠視名焰。城謂乾城，俗云蜃氣。蜃，大蛤也。朝起海洲遠視似有樓櫓人物，而無其實。故十喻讚云「世法空曠如彼鬼城，凡夫愚癡為之而征。」藥等和合令見異本，故名為「幻」。《大論》云「聲聞法中無城等喻，但有種種無常等喻。」此中雖用，猶屬生滅，至第五卷當更辨別。「倏」，亦疾也。「一篋遍苦」者，篋中無樂名為偏苦。《大經》二十四云「四大毒蛇盛之一篋，令人養飴瞻視臥起。若令一蛇生瞋恚者，我當準法戮之都市。」四大成身猶如一篋，一大不調能令犯重，故云都市。從於苦因復至苦果，故名為偏。「四山合來」下，道諦境也。《大經》二十八云「佛問匿王：『有四大山從四方來欲害人民，當設何計？』王言：『唯當專心戒定智慧。』」道品不出此之三法。言山來者，此以非喻為喻。四山，四大也。四方，生老病死也。若欲免此，唯依道品。「竪破」下，滅諦境也。「竪破顛倒」，即滅集也。「橫截死海」，即滅苦也。惑滅必先麁後細，故云竪破。苦亡則無復先後，故云橫截。苦分輕重亦可言竪，見思俱破亦可言橫。今從多分，故且言之。倒謂常等四倒不同，歷界則有諸品深淺，曠大秖是分段而已。海喻生死無邊。俗教不知死必有生，故《釋名》云「神盡曰死」，此則斷見外道所攝。有謂三有，流即四流。於此三處因果不亡，故名為有。為此四法漂溺不息，故名為流。見流，三界見也。欲流，欲界一切諸惑除見及癡。有流，上二界一切諸惑除見及癡。無明流，三界癡也。「經云」下，引證也。《大經》十四釋祇夜中云「如佛告諸比丘：『我昔與汝愚無智慧，不能如實見四真諦，是故久處沒大苦海。』下佛復以偈答迦葉云：『我昔與汝等，不見四真諦，是故久流轉，生死大苦海。』」此證由見四諦，生死盡矣。「火宅」下，訶責，不見諦理但耽苦集。著見名嬉、著愛名戲。「是故」下，正發誓也。「如釋迦」下，引事為例，此即三藏發心之流例也。「耕」者，《說文》云「犁也」，《蒼頡》云「墾也」。《說文》又云「人曰耕，牛曰犁。」《山海經》云「后稷之孫叔均始造牛犁，即此土有犁之始。」《瑞應》云「悉達太子厭惡五欲，遊四城門。天帝於東門化為病人、南門為老人、西門為死人、北門為沙門。悉達見已皆問天帝，天帝皆答其意。太子曰：『如沙門者，唯此為快。』夜半逾城至王田樹下，父王追之，見而作禮。太子曰：『吾求自然欲除眾苦，諸不度者吾欲度之、諸不解者吾欲解之、諸不安者吾欲安之、未得道者欲令得道。願我得道不忘此誓。』王知其志便自還宮。於是太子坐於樹下，見耕者出蟲，烏隨啄吞。感傷眾生魚鱗相咀，求出良離。」據彼經文，觀耕之時已發誓竟，因觀耕故感傷眾生，亦是因境發誓之流例也，是故引之。「似彌勒」等者，「臺」謂臺觀。《說文》云「土高曰臺，有木曰榭。」《彌勒成佛經》明：初厭世時，儴佉王以一寶臺用施彌勒，彌勒受已施婆羅門，婆羅門受已毀壞分散。彌勒見已，知一切法皆歸磨滅，出家學道，坐龍華樹即日成佛。廣如經說。此則彌勒正因臺毀而發心也。「以明了」下，簡非顯是。次「秖觀」下，明無生弘誓。觀所生心與前不別，能觀觀智即空為異。何以即空？四性撿故。性相空義至第五卷委釋。「起時不從自他」等者，既無四性，生滅叵得，來去秖是生滅異名。「此心不在內外」等者，非自故非內，非他故非外，非共故非兩間，非無因故非常自有。「但有」下，性相空也。生即無生名為有寂，亦無無生名為無寂。初是性空。「亦不」下，相空。凡夫計實，故云「謂有」。一切智觀，故云「智者」。知性相空，故曰「知無」。又法本不生名為有寂，今則無滅名為無寂。次「如水中月」下，舉譬也。《大論》云「如水中月，小人去取，大人笑之。」以身見故，見有種種。又論三十六云「譬如小兒見水中月，入水求之不得便愁。智者語言：『其性自爾，莫生愁惱。』」欣，喜也。慘，憂也。「思益云」下，引證也。前譬通總，引證則別。第一云「知苦無苦名苦聖諦，集無和合名集聖諦，畢竟空中無生無滅名滅聖諦，於一切法平等不二名道聖諦。」此即四諦俱無生也。次引《大經》，即前四諦初文所引是也。「集既」下，別譬四諦，一一皆先法、次譬，唯闕滅譬。初集譬云「渴鹿逐焰」者，熱及空塵三因緣故而生於焰，渴因緣故謂之為水。內有癡愛、外加欲境，因緣力故起於欲想，凡夫不了為之輪迴。《說文》云「由風所飛曰颺，由風動塵為焰。」苦諦譬如捉水月等者，《祇律》第八云「佛住王舍城，諸比丘謂調達作舉羯磨，六群比丘同調達見。佛告比丘：『過去世時空閑處有五百獼猴，遊行人間。有一尼拘類樹，樹下有井，井有月影。猴主見已語諸伴言：「月死落井，當共出之，令諸世間破於暗冥。」諸猴言：「云何能出？」主云：「我之出法。我捉樹枝，汝捉我尾，展轉相連乃可出之。」諸猴皆從。纔欲至水，猴重枝弱枝折墮井。時猴主者，調達是。五百者，六群是。』」畢竟空中有真常性月，結使水故生陰入影，凡夫癡猴謂之謂實，徒謂有真不了陰入，以師迷故教多人迷，故知並由不了苦故。彼律雖喻主伴同邪，亦由不了陰入故也。道諦法說中云「不應言我行即空」等者，一切皆空豈可行即而簡不即，即外無別不即故也。若有簡者，如避空求空。譬云「如筏喻」等者，《中含》五十四《筏喻經》云「為知此欲能障道義，及知此法不受極苦亦不疲勞，以不倒故，我長夜為汝說筏喻經，欲令汝捨不令汝受。如山水甚深無有船橋，有人從此欲至彼岸。念水流急多所漂沒，以何方便得到彼岸？我今寧可收取草木縛為篺筏乘之而度。度至彼岸便作是念：『此筏益我，可擔戴取。』即便如意擔載而去。於意云何？為有益耶？比丘曰：『不也。』彼人言我得筏益，若棄捨之恐成無益。佛言：『我說筏喻，尚捨是法，何況非法。』」彼經喻意以說欲障道為法，欲為非法，今借彼喻。同《金剛經》，即空尚捨，何況不即。如筏喻者，筏尚應捨，何況非筏。滅中闕喻。若欲立者，應云滅既即空，不應於彼空華而求滅實。華尚無華，滅亦非滅。一期曰「壽」，連持曰「命」。眾生本無，即苦無生，不應謂有眾生壽命。苦集盡處名為此滅，即指滅諦名為彼滅。苦本無生亦無生者，故名為「誰」。無生本無無無生者，名誰證彼滅，筆語從便故改誰字；具足應云誰於此滅、誰證彼滅。誰謂宰主，彼此本無，宰主安在？「經言」下，重引證中云「我不欲令」等者，《大品》明無生法中云為三十七品，即是道諦本來無生。無四果者，即是滅諦本來無生。次「依例」下，即是大師准例以說。道滅尚無，豈有苦集？是故義云不欲令有色等五陰，即是苦諦本來無生。無貪瞋癡，即是集諦本來無生。經為利根舉勝兼劣，但舉道滅即知苦集。大師反況，既無道滅必無苦集。「但愍念」下，正明發誓。文闕誓由，以愍念兼之，應云愍念眾生不知無生幻化諦理，是故起誓。以文狹故，所以不分。次「以達苦集」下，簡非顯是。苦集空故不同九縛，今復達空又異三藏，三藏二乘雖復能達，不能即空、空非空等，道滅空故故非一脫。今能達空復異三藏。三藏菩薩而不能達道滅即空。

First, in explaining the four universal vows of arising and ceasing, the realm of the vows is first clarified, which is none other than the four truths. From "the mind does not arise in isolation" onward is the realm of the truth of origination. Previously, regarding the truths, the sequence went from coarse to subtle, so suffering was placed first; now, in the four universal vows, it proceeds from subtle to coarse, so origination is placed first. The same applies to the path and cessation. Furthermore, previously the four truths were treated in terms of cause and effect: since the mark of the effect is coarse, it was demonstrated first; now, in the four universal vows, they are treated in terms of the mental ground: since origination resides in the mind, it is explained first. "The mind does not arise in isolation" clarifies that the arising of this mind is a produced phenomenon. From "these sense faculties and dusts" onward is the demonstration: it directly demonstrates that this mind constitutes the characteristics of arising and ceasing. The faculties, being what can produce, belong to causes; the dusts, being what are conditioned, belong to conditions. Causes and conditions combine to produce what is arisen, and all that is produced by causes and conditions is arising and ceasing. "Three characteristics" refers to not taking up abiding. Following the previous explanation of the four minds fluctuating, one may also say the four destinies. Arising and ceasing are submerged and secret, hence termed "furtive." Arising successively moment to moment, it is called "ever-renewing." From "flashing and gleaming" onward, metaphors are adduced. "Flashing" is the appearance of a brief glance. "Gleaming" means bright. Arising rapidly moment to moment is like a momentary flash of brightness. Like the flashing of lightning, this is a partial metaphor; thus we know that the arising of thoughts is even swifter than this. "Fleet" means swift in moving. The Book of Odes says: "If a person has no propriety, why does he not swiftly die?" The continuous swift flow can indeed serve as a complete metaphor for not stopping for a single kṣaṇa. Next, from "form is a bubble" onward is the realm of the truth of suffering. This is fully and extensively explained in the Dapin and the Dazhidulun. "Bubbles and foam" are metaphors in the Hīnayāna; "mirages" and the like are metaphors in the Mahāyāna. Because this is a shared category, it combines them. What arises when rain falls into water is called a bubble; what gathers when water strikes water is called foam. Heat shimmering afar in an open wilderness is called a mirage. "City" refers to a Gandharva city, commonly known as clam-mist. A clam is a giant shellfish. Rising in the morning over an ocean islet, viewed from afar it seems to have towers, battlements, and people, yet lacks any reality. Therefore, the Praise on the Ten Metaphors states: "Worldly phenomena are empty and expansive, like that city of ghosts; foolish ordinary people march onward for its sake." Compounding medicines and the like to make one see what is different from the original is called "an illusion." The Dazhidulun says: "In the Śrāvaka teachings there are no metaphors of cities and the like, only various metaphors of impermanence and so forth." Although used here, they still belong to arising and ceasing; they will be further distinguished in Fascicle Five. "Fleet" also means swift. "One basket filled only with suffering" means there is no joy within the basket, hence called filled only with suffering. Chapter Twenty-four of the Dajing says: "Four great poisonous snakes are kept in a single basket, and a person is ordered to feed, nourish, look after, sleep, and rise with them. If even one snake is caused to produce anger, I shall execute him in the public market according to the law." The four great elements composing the body are like a single basket; if one great element is out of harmony, it can cause one to commit grave offenses, hence it says "the public market." Proceeding from the cause of suffering again to the fruit of suffering, it is thus called "filled only." From "the four mountains coming together" onward is the realm of the truth of the path. Chapter Twenty-eight of the Dajing says: "The Buddha asked King Prasenajit: 'There are four great mountains coming from the four directions, wishing to harm the people. What plan should be devised?' The king said: 'One must solely apply one's mind to morality, samādhi, and wisdom.'" The aids to the path do not go beyond these three dharmas. Saying that the mountains come is using a non-metaphor as a metaphor. The four mountains are the four great elements. The four directions are birth, old age, sickness, and death. If one wishes to escape these, one relies solely on the aids to the path. From "vertically breaking" onward is the realm of the truth of cessation. "Vertically breaking inversions" is extinguishing origination. "Horizontally cutting across the ocean of death" is extinguishing suffering. Extinguishing defilements must proceed first from coarse and then to subtle, hence it is called "vertically breaking." When suffering is eliminated, there is no longer prior and posterior, hence it is called "horizontally cutting across." Suffering may also be divided into light and heavy and spoken of as vertical; breaking both view and thought [defilements] may also be spoken of as horizontal. Here, speaking from the predominant aspect, it is temporarily phrased this way. Inversions refer to the differences among the four inversions of permanence and so forth; traversing the realms, there are depths and shallows of various grades, and "vast" refers merely to portioned [samsāra]. The ocean is a metaphor for the boundlessness of birth and death. Secular teachings do not know that death is inevitably followed by birth, so the Shiming says: "When the spirit is exhausted, it is called death." This is subsumed under the external paths of annihilationist views. "Becoming" refers to the three realms of becoming; "floods" are the four floods. In these three places causes and effects do not perish, hence they are called "becoming." Because one drifts and drowns incessantly in these four dharmas, they are called "floods." The flood of views is the views of the three realms. The flood of desire is all defilements of the desire realm, excluding views and delusion. The flood of becoming is all defilements of the upper two realms, excluding views and delusion. The flood of ignorance is the delusion of the three realms. From "the sūtra says" onward, citations are provided as evidence. Chapter Fourteen of the Dajing, explaining geyas, says: "As the Buddha told the monks: 'In the past, because you and I were foolish and lacked wisdom, unable to truly see the four noble truths, we therefore submerged for a long time in the great ocean of suffering.' Below, the Buddha again answered Kāśyapa in verse: 'In the past, you and I / Did not see the four noble truths; / Therefore we long transmigrated / In the great ocean of suffering of birth and death.'" This proves that by seeing the four truths, birth and death come to an end. From "the burning house" onward is a reprimand: not seeing the principle of the truths, one merely indulges in suffering and origination. Clinging to views is called dalliance; clinging to craving is called play. From "therefore" onward is the actual making of the vows. From "like Śākya" onward, events are cited as precedents; these are the precedents of the Tripiṭaka arousal of the aspiration [for awakening]. "Plowing": Shuowen says "a plow"; Cangjie says "to cultivate." Shuowen also says: "Done by man, it is called plowing; done by oxen, it is called tilling." The Shanhaijing says: "Houji's grandson Shujun first created ox-plowing, which is the beginning of plows in this land." The Ruiying says: "Prince Siddhārtha felt aversion to the five desires and went out of the four city gates. The Lord of Gods transformed into a sick person at the east gate, an old person at the south gate, a dead person at the west gate, and a śramaṇa at the north gate. Having seen them, Siddhārtha asked the Lord of Gods about each, and the Lord of Gods answered his inquiries. The Prince said: 'Like this śramaṇa, only this is joyous.' At midnight he leaped over the city wall and came beneath a tree in the royal field. The father king pursued him, saw him, and bowed. The Prince said: 'I seek spontaneous nature wishing to eliminate all suffering: those who are not crossed over, I wish to cross over; those who are not liberated, I wish to liberate; those who are not at ease, I wish to put at ease; those who have not attained the path, I wish to cause to attain the path. May I not forget this vow when I attain the path.' The king knew his intention and returned to the palace. Thereupon the Prince sat beneath the tree and saw the plow turning up worms, which crows followed and pecked up to swallow. Pitying sentient beings preying on each other like fish scales, he sought a way to escape." According to that sūtra text, at the time of observing the plowing he had already made the vow; feeling compassion for sentient beings due to observing the plowing is also a precedent for making vows conditioned by circumstances, which is why it is cited. "Like Maitreya" and so forth: "Platform" refers to a viewing tower. Shuowen says: "A high mound of earth is called a tai (platform); with woodwork it is called a xie (terrace)." The Sūtra on Maitreya's Attainment of Buddhahood explains: when he first felt aversion to the world, King Śaṅkha took a jeweled platform and gave it to Maitreya. Maitreya received it and gave it to a brāhmaṇa. The brāhmaṇa received it, broke it apart, and scattered it. Having seen this, Maitreya knew that all dharmas ultimately return to destruction, left household life to study the path, and sat beneath the dragon-flower tree to become a Buddha on that very day. It is as extensively explained in the sūtra. Here Maitreya aroused his aspiration precisely because of the destruction of the platform. From "with clarity" onward, what is incorrect is eliminated and what is correct is revealed. Next, from "merely contemplating" onward clarifies the universal vow of non-arising. Contemplating the arisen mind is no different from before; the difference lies in the contemplating wisdom being identical with emptiness. Why is it identical with emptiness? Because it investigates via the four natures. The meaning of emptiness of nature and characteristics will be thoroughly explained in Fascicle Five. "At the time of arising, it does not come from self, other" and so forth: since there are no four natures, arising and ceasing are unobtainable; coming and going are merely different names for arising and ceasing. "This mind is not within, without" and so forth: not from self, hence not within; not from other, hence not without; not from both, hence not in-between; not causeless, hence not eternal and self-existent. From "there is only" onward is the emptiness of nature and characteristics. Arising being identical to non-arising is called having quiescence; non-arising also not existing is called having no quiescence. The first is emptiness of nature. From "nor does it" onward is emptiness of characteristics. Ordinary people reckon it as real, hence it is said "reckoning existence." The contemplation of all-knowledge, hence it is said "the wise." Knowing that nature and characteristics are empty, hence it says "knowing non-existence." Furthermore, dharmas originally not arising is called having quiescence; now having no cessation is called having no quiescence. Next, from "like the moon in water" onward, metaphors are adduced. The Dazhidulun says: "Like the moon in water, small people try to grasp it, while great people laugh at them." Because of the view of self, one sees diverse things. Furthermore, Fascicle Thirty-six of the treatise says: "For example, a child sees the moon in water, enters the water to seek it, and feeling distressed when unable to get it. A wise person tells him: 'Its nature is just like this, do not produce sorrow and affliction.'" "Joy" means delight. "Gloom" means sorrow. From "the Suyi says" onward, citations are provided as evidence. The previous metaphors were general; the citations are specific. The first says: "Knowing that suffering is without suffering is called the noble truth of suffering; origination without combination is called the noble truth of origination; in ultimate emptiness there is no arising and no ceasing, which is called the noble truth of cessation; being equal and non-dual toward all dharmas is called the noble truth of the path." This means that all four truths are non-arising. Next, the citation of the Dajing is the same as that cited in the opening text of the four truths above. From "origination having already" onward specifically illustrates the four truths with metaphors: each first gives the dharma and then the metaphor, lacking only a metaphor for cessation. First, the metaphor for origination says "a thirsty deer chasing a mirage": due to the three causes and conditions of heat, empty space, and dust, a mirage is produced; due to the cause and condition of thirst, one takes it to be water. Internally having delusion and craving, externally encountering desired objects, by the power of causes and conditions one gives rise to thoughts of desire, which ordinary people fail to comprehend and thus transmigrate. Shuowen says: "What is blown by the wind is called yang; dust stirred up by the wind is a mirage." The truth of suffering is likened to grasping the moon in water and so forth: Fascicle Eight of the Vinaya says: "The Buddha was dwelling in Rājagṛha. The monks wished to perform a censure karma against Devadatta, and the group of six monks shared Devadatta's view. The Buddha told the monks: 'In a past age, in an empty, quiet place, there were five hundred monkeys roaming among humans. There was a nyagrodha tree, and beneath the tree was a well. In the well was the reflection of the moon. The monkey leader, seeing it, spoke to his companions: "The moon has died and fallen into the well. We should pull it out together to dispel darkness for all worlds." The monkeys said: "How can we pull it out?" The leader said: "My method of pulling it out: I hold the tree branch, you hold my tail, connecting one to another, then we can pull it out." The monkeys all complied. Just as they were about to reach the water, the monkeys were heavy and the branch was weak; the branch broke, and they fell into the well. The monkey leader at that time was Devadatta. The five hundred were the group of six.'" In ultimate emptiness there is the moon of true eternal nature; due to the water of defilements, the reflections of the aggregates and sense bases are produced. The foolish monkeys of ordinary people deem them real, vainly asserting there is a true [entity] without comprehending the aggregates and bases. Because the teacher is deluded, he teaches many people to be deluded; thus we know that all of this is due to failing to comprehend suffering. Although that vinaya passage illustrates that the leader and companions share wrong [views], it is also due to failing to comprehend the aggregates and bases. In the dharma explanation of the truth of the path, it says "one should not say that my practice is identical with emptiness" and so forth: since everything is empty, how could one practice identity and exclude non-identity? For outside of identity there is no separate non-identity. If there were exclusion, it would be like avoiding emptiness to seek emptiness. The metaphor says "like the metaphor of the raft" and so forth: Fascicle Fifty-four of the Madhyama Āgama, the Sūtra on the Metaphor of the Raft, says: "To know that this desire can obstruct the path, and to know that this dharma does not incur extreme suffering nor fatigue, because of being non-inverted, for a long night I have spoken the raft metaphor sūtra for you, wishing to cause you to abandon and not cause you to grasp. Just as mountain waters are extremely deep without boat or bridge, a person wishes to go from here to the other shore. Thinking that the water's current is swift and sweeps many away, by what expedient means can he reach the other shore? 'I would rather gather grass and wood, tie them into a raft, and cross over riding it.' Crossing over to the other shore, he then has this thought: 'This raft has benefited me; I can carry it on my head and shoulders.' He then carries it away as he pleases. What do you think? Is it of benefit? The monks said: 'No.' That person said: 'I obtained the raft's benefit; if I discard it, I fear it will become non-beneficial.' The Buddha said: 'When I speak the metaphor of the raft, even this dharma should be abandoned, how much more non-dharma.'" The intention of that sūtra's metaphor takes explaining that desire obstructs the path as dharma, and desire as non-dharma; here we borrow that metaphor. Like the Diamond Sūtra, what is identical with emptiness is still to be abandoned, how much more what is not identical. As in the raft metaphor, even the raft should be abandoned, how much more what is not a raft. Cessation lacks a metaphor. If one wished to establish one, it should say: since cessation is identical with emptiness, one should not seek real cessation in those sky-flowers. When even the flower has no flower, cessation is also non-cessation. A single period is called "life-span"; holding continuously is called "vitality." Sentient beings are originally non-existent, meaning suffering is non-arising; one should not reckon there to be a sentient being's life-span. The place where suffering and origination are exhausted is called "this cessation"; directly pointing to the truth of cessation, it is called "that cessation." Suffering is originally without arising, nor is there one who arises, hence it is called "who." Non-arising is originally non-existent, nor is there a non-arisen one, which is called "who realizes that cessation." The writing followed convenience and changed the character "who"; fully stated, it should be: "Who is in this cessation? Who realizes that cessation?" "Who" refers to a controlling agent; since this and that are originally non-existent, where could a controlling agent reside? From "the sūtra says" onward, in repeatedly citing evidence, saying "I do not wish to cause" and so forth: where the Dapin clarifies the dharma of non-arising, stating it is for the thirty-seven aids, this is the truth of the path being originally non-arising. Being without the four fruits is the truth of cessation being originally non-arising. Next, from "following this precedent" onward is the Great Master speaking by analogy. If even path and cessation are non-existent, how could suffering and origination exist? Therefore the implied meaning says: not wishing to have the five aggregates such as form is the truth of suffering being originally non-arising. Being without greed, anger, and delusion is the truth of origination being originally non-arising. The sūtra, for those of sharp faculties, presents the superior to subsume the inferior: merely presenting path and cessation, one knows suffering and origination. The Great Master reasons conversely: since there are no path and cessation, there must be no suffering and origination. From "merely feeling compassion" onward directly clarifies making the vows. The text lacks the reason for the vow, using compassion to subsume it; it should say: feeling compassion for sentient beings who do not know the truth of non-arising and illusory transformation, one therefore gives rise to the vows. Because the text is concise, it is not separated. Next, from "by penetrating suffering and origination" onward eliminates the incorrect and reveals the correct. Suffering and origination being empty, it is not the same as the nine bonds; now further penetrating emptiness, it is again distinct from the Tripiṭaka. Although the two vehicles of the Tripiṭaka can also penetrate, they cannot realize identity with emptiness, emptiness being non-emptiness, and so forth. Path and cessation being empty, it is therefore not the single liberation. Now being able to penetrate emptiness is again distinct from the Tripiṭaka. For the bodhisattvas of the Tripiṭaka cannot penetrate path and cessation being identical with emptiness.