觀心論疏 4.13

4.13

二明發四弘誓之心者，觀一念自生心具十界百如，而六道界即是生死苦集二諦，四聖界即是涅槃道滅二諦。然既十界在乎一念，是則四諦亦在乎一心。而十界名殊而體同是一，是則四諦名異而理同。何以知然？迷則苦集，悟則道滅，迷悟起於行者之心，而道滅苦集未嘗有二，故云一體。一體即實諦也，故經云「唯一實諦，方便說二」，是則一實四諦如來寶藏在一念心中，我昔不知，今始覺悟，而眾生迷惑不曉，所以於此四諦而起四弘慈悲之心。經云「弟子眾塵勞」，即以心數為弟子。心有六道法界，即是八萬四千塵勞成，假名眾生弟子，是名苦諦，即起誓心「眾生無邊誓願度」，一弘也；八萬四千塵勞實法名為集諦，即起誓心「煩惱無數誓願斷」，二弘也；心有四聖法界，即有八萬四千法藏、諸波羅蜜，而起誓心「法門無盡誓願知」，三弘也；攬此法門名諸佛，即起誓心「無上佛道誓願成」，四弘也。然十界百如在乎一心，經云「緣於如來名曰無緣」，今觀心九界即佛界，是緣於如來，即是同體無緣、四弘慈也。問云：何是思議慈耶？答：見四趣苦，悲拔慈與人天之樂，名眾生緣慈；見六道生死苦，悲拔慈與即空涅槃之法樂，名法緣慈。見二乘無知苦，悲拔慈與出假法喜、多聞分別樂，亦是眾生緣慈；見二邊分別苦，悲拔慈與如來中道法身之樂，名曰無緣。是則次第拔苦與樂，雖緣如來，非同體無緣，故是思議慈耳。今觀九界即是佛界，更何苦集異樂而言拔苦與樂，故是同體。觀心九界即是如來，名曰無緣慈。而緣如來界不失九界，枯榮雙照，即大涅槃珍寶。《大聚經》云「是慈即是大法聚，是慈即是大涅槃」，故慈亦不可思議也。

Second, clarifying the mind that gives rise to the four universal vows: one contemplates that the spontaneously arising mind in a single thought-moment is endowed with the ten realms and hundred suchnesses, and that the realms of the six destinies are precisely the two noble truths of birth-and-death, suffering and accumulation, while the realms of the four sages are precisely the two noble truths of nirvāṇa, the path and cessation. But since the ten realms exist within a single thought-moment, the four truths likewise exist within the one mind. While the names of the ten realms are different, their substance is identically one; thus the names of the four truths are different, but their principle is identical. How is this known to be so? In delusion, there are suffering and accumulation; in awakening, there are the path and cessation. Delusion and awakening arise from the practitioner's mind, yet the path and cessation, suffering and accumulation, have never been two; hence they are said to be of one substance. One substance is precisely the real truth; therefore the sūtra says: "There is only the single real truth; provisionally two are spoken of." Thus, the four truths of the single reality, the Tathāgata's treasure storehouse, exist within the mind in a single thought-moment; formerly I did not know this, but now I have first awakened, whereas sentient beings are confused and do not comprehend; therefore, regarding these four truths, one gives rise to the compassionate mind of the four universal [vows]. The sūtra says: "The disciples are the multitudes of afflictions"—that is, taking mental factors as disciples. The mind possesses the dharma-realms of the six destinies, which are the composition of the eighty-four thousand afflictions, provisionally named sentient beings and disciples; this is called the truth of suffering, and one gives rise to the vowed thought: "Sentient beings are boundless, I vow to deliver them," which is the first universal [vow]. The real dharmas of the eighty-four thousand afflictions are called the truth of accumulation, and one gives rise to the vowed thought: "Defilements are inexhaustible, I vow to sever them," which is the second universal [vow]. The mind possesses the dharma-realms of the four sages, which means possessing the eighty-four thousand Dharma treasuries and all pāramitās, and one gives rise to the vowed thought: "Dharma gates are endless, I vow to know them," which is the third universal [vow]. Gathering these Dharma gates is called the Buddhas, and one gives rise to the vowed thought: "The unsurpassed Buddha path, I vow to achieve it," which is the fourth universal [vow]. But the ten realms and hundred suchnesses exist within the one mind; the sūtra says: "Taking the Tathāgata as condition is called conditionless." Now, contemplating the mind's nine realms as identical to the Buddha-realm is to take the Tathāgata as condition, which is precisely the compassion of the four universal [vows] of identical substance and without conditions. Question: What is conceivable compassion? Answer: Seeing the suffering of the four bad destinies, compassionately plucking it out and lovingly bestowing the bliss of humans and gods is called compassion conditioned on sentient beings. Seeing the suffering of birth-and-death in the six destinies, compassionately plucking it out and lovingly bestowing the Dharma-bliss of nirvāṇa as empty is called compassion conditioned on dharmas. Seeing the suffering of the ignorance of the two vehicles, compassionately plucking it out and lovingly bestowing the joy in Dharma of emerging into the provisional and the bliss of hearing much and discerning is also compassion conditioned on sentient beings. Seeing the suffering of distinguishing the two extremes, compassionately plucking it out and lovingly bestowing the bliss of the Tathāgata's Middle Way dharmakāya is called conditionless [compassion]. These are plucking out suffering and bestowing bliss in sequence; although conditioned on the Tathāgata, it is not of identical substance and without condition; therefore it is merely conceivable compassion. Now, contemplating that the nine realms are themselves the Buddha-realm, what distinct suffering or accumulation, or different bliss, could there be to speak of plucking out suffering and bestowing bliss? Therefore it is of identical substance. Contemplating the mind's nine realms as themselves the Tathāgata is called conditionless compassion. And taking the Buddha-realm as condition without losing the nine realms, illuminating both the withered and the flourishing, is itself the precious treasure of Mahāparinirvāṇa. The Sūtra of the Great Assembly says: "This compassion is itself the great gathering of dharmas; this compassion is itself Mahāparinirvāṇa"; therefore compassion is also inconceivable.