止觀輔行傳弘決 5.39

5.39

From "immediately arousing" downward, directly clarifying the initiation of the vows: first it arouses the first vow with respect to sentient beings, and next it arouses the second vow with respect to afflictions. Whether oneself or others, both take as objects the states experienced from beginningless time; therefore both discern the mind of compassion with respect to phenomena. Yet discussing the initiation of the vows must take principle as the object; therefore the vows below are all framed around the three truths. The three truths must further borrow the distinct to reveal the total; the intention of the loving-kindness vows below can be known by comparison with this. Next, from "sentient beings" downward, directly clarifying the marks of the vows, it also borrows sequence to discern the non-sequential. The first passage is the vow's mark of the contemplation of emptiness. Next, from "although knowing" downward, is the vow's mark of the contemplation of provisionality. Next, from "although knowing" downward, is the vow's mark of the contemplation of the middle. Each contemplation has two vows; since the vows and aspirations are broad, suffering and origination are also extended. From "why is this" downward, it re-explains the marks of the vows, while also censuring the partial and the small. First it censures the Tripiṭaka; next, from "if one is biased" downward, it censures the dull-rooted bodhisattvas of the shared teaching; next, from "if one has a biased view" downward, it censures the didactic path of the distinctive teaching, and also includes bodhisattvas of the shared teaching who emerge into provisionality but have not yet attained the true and the responsive, still being identical to [those bound by] views and love—their two contemplations are still bound by ignorance and are called non-liberation. From "now then" downward, in revealing the correct, there is first the teaching, and next the metaphor. In the teaching, it directly clarifies the middle path; therefore it doubly rejects poison and deception. As for poison and deception, they have been explained previously. Next, in the metaphor, "flying in space without dwelling in emptiness" is a metaphor for being identical to the provisional while empty. From "although not dwelling" onward is a metaphor for being identical to emptiness while provisional. From "although empty, yet crossing over" downward matches the metaphor. Crossing over is precisely the provisional; this is because emptiness and provisionality are non-dual. From "therefore" downward, it further fits and aligns the previous metaphor through "competing with emptiness."