妙法蓮華經文句 10.110

10.110

此品是當途王經，講者甚眾，今之解釋不與他同，別有《私記》兩卷，略撮彼。釋此題，有通有別，通有十雙、別有五隻。十雙者，一人法乃至第十智斷（云云）。「觀世音」者人也，「普門」者法也。人有多種（云云），法有多種（云云）。依前問答論觀世音人，依後問答論普門法，人法合題故言「觀世音普門品」。（二）「觀世音」者大悲拔苦，依前問答，百千苦惱皆得解脫；「普門」者大慈與樂，依後問答，應以得度而為說法也。（三）「觀世音」者智慧莊嚴，智能斷惑如明時無闇；「普門」者福德莊嚴，福能轉壽如珠雨寶者也。（四）「觀世音」者觀冥於境，即法身也；「普門」者隨所應現，即應身也。（五）「觀世音」者，譬藥樹王遍體愈病；「普門」者，譬如意珠王隨意所與。（六）「觀世音」者，冥作利益無所見聞，三毒七難皆離，二求兩願皆滿也；「普門者」，顯作利益，目覩三十三聖容，耳聞十九尊教也。（七）「觀世音」者，隨自意照實智也；「普門」者，隨於他意照權智也。（八）「觀世音」者，不動本際也「普門」者，迹任方圓也（九）「觀世音」者，根本是了因種子；「普門」者，根本是緣因種子也。（十）「觀世音」者，究竟是智德，如十四夜月光也；「普門」者，究竟是斷德，如二十九夜月邪輝將盡也。經文兩問答含無量義，略用十雙，始從人法終至智斷，釋品通名，其義如是。別論五隻者，一、「觀」也。觀有多種，謂析觀、體觀、次第觀、圓觀。析觀者滅色入空也；體觀者即色是空也；次第觀者，從析觀乃至圓觀也；圓觀者，即析觀是實相，乃至次第觀亦實相也。今簡三觀唯論圓觀，文云「普門」，觀若不圓，門不稱普，即此義也。「世」者，若就於行先世後觀，若就言說先觀後世，今從說便故後論世。世亦多種，謂有為世、無為世、二邊世、不思議世。有為世者三界世也，無為世者二涅槃也，二邊世者生死涅槃也，不思議世者實相境也。簡却諸世但取不思議世也。「音」者機也，機亦多種，人天機、二乘機、菩薩機、佛機。人天機者，諸惡莫作諸善奉行也；二乘機者，厭畏生死欣尚無為也；菩薩機者，先人後己慈悲仁讓也；佛機者，一切諸法中悉以等觀入，一切無礙人，一道出生死也。揀却諸音之機，唯取佛音之機而設應，以此機應因緣故，名「觀世音」也。「普」者周遍也，諸法無量，若不得普則是偏法，若得普者則是圓法，故《思益》云「一切法邪、一切法正」，略約十法明普，得此意已類一切法無不是普，所謂慈悲普、弘誓普、修行普、離惑普、入法門普、神通普、方便普、說法普、成就眾生普、供養諸佛普，始自人天終至菩薩皆有慈悲，然有普有不普。生法兩緣慈體既偏，被緣不廣不得稱普；無緣與實相體同，其理既圓慈靡不遍。如磁石吸鐵任運相應，如此慈悲遍薰一切，名慈悲普。弘誓普者，弘廣也、誓制也，廣制要心故言弘誓。弘誓約四諦起，若約有作無生無量四諦者，收法不盡不名為普；若約無作四諦者，名弘誓普也。修行普者，例如佛未值定光佛前凡有所修不與理合，從得記已觸事即理，理智歷法而修行者，無行而不普也。斷惑普者，若用一切智、道種智，斷四住塵沙等惑，如却枝條，不名斷惑普；若用一切種智斷無明者，五住皆盡如除根本，名斷惑普。入法門普者，道前名修方便，道後所入名入法門。若二乘以一心入一定，一心作一不得眾多，又為定所縛，故不名普；若歷別諸地淺深階差，亦不名普；若入王三昧，一切三昧悉入其中，不起滅定現諸威儀，故名法門普。神通普者，大羅漢天眼照大千，支佛照百佛世界，菩薩照恒沙世界，皆緣境狹發通亦偏；若緣實相修者，一發一切發，相似神通如上說，況真神通而非普耶？方便普者二種，道前方便修行中攝，道後又二：一者法體，如入法門中說；二者化用，如今說，逗機利物稱適緣宜一時圓遍，雖復種種運為，於法性實際而無損減，是名方便普。說法普者，能以一妙音，稱十法界機，隨其宜類俱令解脫，如修羅琴，故名說法普。成就眾生普者，一切世間及出世間所有事業，皆菩薩所為，鑿井造舟神農甞藥雲蔭日照利益眾生，乃至利益一切賢聖，示教利喜令入三菩提，是名成就眾生普。供養諸佛普者，若作外事供養，以一時一食一花一香普供養一切佛，無前無後一時等供，於一塵中出種種塵亦復如是；若作內觀者，圓智導眾行，圓智名為佛，眾行資圓智，即是供養佛，若行資餘智，不名供養普，眾行資圓智，是名供養普。門者，從假入空空通而假壅，從空入假假通而空壅，偏通則非普，壅故非門；中道非空非假，正通實相雙照二諦故名普，正通故名門。普門圓通義則無量，略舉其十類則可知。此品猶是普現三昧化他流通也。

This chapter is a prominent and reigning scripture of our day, and those who lecture on it are very numerous. The present explanation is not the same as others'; there are separately two fascicles of Private Notes, which are here briefly summarized. In explaining this title, there are general and specific [treatments]; the general has ten pairs, and the specific has five single items. As for the ten pairs: first, person and dharma, up to the tenth, wisdom and eradication (and so forth). "Avalokiteśvara" is the person; "Universal Gate" is the dharma. The person has many kinds (and so forth); the dharma has many kinds (and so forth). Based on the earlier questions and answers, one discusses the person of Avalokiteśvara; based on the later questions and answers, one discusses the dharma of the Universal Gate. Because person and dharma are combined in the title, it is called the "Universal Gate Chapter of Avalokiteśvara." (2) "Avalokiteśvara" is great compassion pulling out suffering: based on the earlier questions and answers, hundreds of thousands of miseries and afflictions all attain liberation; "Universal Gate" is great loving-kindness bestowing joy: based on the later questions and answers, in accordance with how they should attain deliverance, he preaches the Dharma for them. (3) "Avalokiteśvara" is the adornment of wisdom: wisdom can sever delusion, like daylight having no darkness; "Universal Gate" is the adornment of merit: merit can prolong lifespan, like a wish-fulfilling jewel raining down treasures. (4) "Avalokiteśvara" is contemplation fusing with the object, which is the Dharmakāya; "Universal Gate" is manifesting according to what is appropriate, which is the Nirmāṇakāya. (5) "Avalokiteśvara" is compared to the king of medicinal trees whose entire body cures illness; "Universal Gate" is compared to the king of wish-fulfilling jewels, granting whatever one wishes. (6) "Avalokiteśvara" invisibly works benefit without anything being seen or heard, so that the three poisons and seven calamities are all left behind, and the two seekings and two wishes are both fulfilled; "Universal Gate" visibly works benefit, with eyes beholding the thirty-three holy forms and ears hearing the nineteen revered teachings. (7) "Avalokiteśvara" illuminates real wisdom in accordance with one's own mind; "Universal Gate" illuminates expedient wisdom in accordance with the minds of others. (8) "Avalokiteśvara" does not move from the fundamental limit; "Universal Gate" adapts traces to squares or circles. (9) "Avalokiteśvara" has as its root the seed of the revealing cause; "Universal Gate" has as its root the seed of the conditioning cause. (10) "Avalokiteśvara" is ultimately the virtue of wisdom, like the moonlight on the fourteenth night; "Universal Gate" is ultimately the virtue of eradication, like the waning light on the twenty-ninth night about to expire. The two questions and answers of the sūtra text contain immeasurable meanings; we briefly use ten pairs, beginning with person and dharma and ending with wisdom and eradication, to explain the general title of the chapter; its meaning is like this. As for discussing the five single items specifically: first, "Observing" (Avalokita). There are many kinds of contemplation: analytical contemplation, embodying contemplation, successive contemplation, and perfect contemplation. Analytical contemplation is extinguishing form to enter emptiness; embodying contemplation is [seeing that] form itself is empty; successive contemplation is progressing from analytical contemplation up to perfect contemplation; perfect contemplation is [seeing that] analytical contemplation itself is the true mark, up to successive contemplation also being the true mark. Now, setting aside the three contemplations, we discuss only perfect contemplation. The text says "Universal Gate"; if contemplation is not perfect, the gate cannot be called universal—this is precisely the meaning. As for "World" (loka): if in terms of practice, first the world and then contemplation; if in terms of exposition, first contemplation and then the world. Now, following the convenience of exposition, we discuss the world second. The world also has many kinds: the conditioned world, the unconditioned world, the world of the two extremes, and the inconceivable world. The conditioned world is the world of the three realms; the unconditioned world is the two nirvāṇas; the world of the two extremes is saṃsāra and nirvāṇa; the inconceivable world is the realm of the true mark. Setting aside the other worlds, we take only the inconceivable world. As for "Sound" (svara): it is the spiritual capacity (ji). Capacity also has many kinds: the capacity of humans and devas, the capacity of the two vehicles, the capacity of bodhisattvas, and the capacity of buddhas. The capacity of humans and devas is "do no evil, practice all goods"; the capacity of the two vehicles is loathing and fearing saṃsāra and delighting in the unconditioned; the capacity of bodhisattvas is putting others before oneself with benevolence, compassion, and deferential humility; the capacity of buddhas is entering among all dharmas entirely with equal contemplation, where all unobstructed persons transcend saṃsāra by a single path. Setting aside the capacities of the various [other] sounds, we take only the capacity of the buddha sound to provide a response; due to this condition of capacity and response, it is named "Avalokiteśvara" (Observing the World's Sounds). As for "Universal" (samanta): it means all-pervading. Dharmas are immeasurable; if they do not attain universality, then they are biased dharmas; if they attain universality, then they are perfect dharmas. Therefore the Vimalakīrti-sūtra says: "All dharmas are wrong; all dharmas are right." We briefly clarify universality in terms of ten dharmas; once this idea is grasped, by extension nothing among all dharmas is not universal: namely, universality of loving-kindness and compassion, universality of vast vows, universality of cultivation and practice, universality of abandoning delusions, universality of entering dharma gates, universality of spiritual superknowledges, universality of expedient means, universality of preaching the Dharma, universality of bringing sentient beings to fruition, and universality of making offerings to the buddhas. Beginning with humans and devas and ending with bodhisattvas, all have loving-kindness and compassion; yet there are universal and non-universal. Since loving-kindness conditioned by sentient beings and conditioned by dharmas is biased in essence, its application to conditions is not vast and it cannot be called universal; non-conditioned [loving-kindness] is identical in substance with the true mark: since its principle is perfect, its loving-kindness pervades everywhere. Just as a lodestone attracts iron spontaneously in mutual correspondence, such loving-kindness and compassion pervade and perfume everything; this is called universality of loving-kindness and compassion. As for universality of vast vows: "vast" means broad, and "vow" means constraint; constraining the crucial mind broadly is therefore called a vast vow. Vast vows arise in relation to the Four Noble Truths. If in relation to the Four Noble Truths of constructed, unarisen, or immeasurable, they do not encompass dharmas completely and are not called universal; if in relation to the non-constructed Four Noble Truths, it is named universality of vast vows. As for universality of cultivation and practice: for example, before meeting Dīpaṃkara Buddha, whatever the Buddha cultivated did not accord with principle; after receiving the prediction, touching anything was instantly principle; for one who practices by applying principle and wisdom across all dharmas, there is no practice that is not universal. As for universality of severing delusion: if one uses the knowledge of all phenomena or the knowledge of the paths to sever the delusions of the four entrenchments and dust-and-sand, it is like stripping off branches, and is not called universality of severing delusion; if one uses the knowledge of all modes to sever fundamental ignorance, the five entrenchments are all exhausted, like removing the root; this is called universality of severing delusion. As for universality of entering dharma gates: before the path it is called cultivating expedient means; what is entered after the path is named entering dharma gates. If the two vehicles enter a single samādhi with a single mind, producing one thing with one mind and unable to produce many, and are moreover bound by samādhi, this is not called universal; if one traverses distinct stages with shallow and deep gradations, it is also not called universal; if one enters the kingly samādhi, all samādhis are entered within it, and without arising from the cessation samādhi one manifests all deportments; hence it is named universality of dharma gates. As for universality of spiritual superknowledges: a great arhat's divine eye illuminates a great trichiliocosm; a pratyekabuddha illuminates a hundred buddha worlds; a bodhisattva illuminates worlds like the sands of the Ganges; all of these, because their conditioned object is narrow, also produce biased superknowledges. If one cultivates conditioning on the true mark, when one produces them all are produced; semblance superknowledges are as explained above, so how could true superknowledges not be universal? As for universality of expedient means: there are two kinds. Expedient means before the path are subsumed under cultivation and practice; after the path there are again two: first, the substance of the Dharma, as explained in entering dharma gates; second, transformative application, as explained now, responding to capacities and benefiting beings, suiting conditions and propriety, simultaneously perfect and all-pervading; although performing various activities, they cause no decrease in the reality of dharma-nature; this is named universality of expedient means. As for universality of preaching the Dharma: being able with a single wonderful voice to suit the capacities of the ten dharma realms, and according to their classes and types to cause them all to attain liberation, like the asura harp; hence it is named universality of preaching the Dharma. As for universality of bringing sentient beings to fruition: all worldly and transmundane enterprises are all the actions of bodhisattvas; digging wells, building boats, Shennong tasting herbs, clouds providing shade, and the sun shining to benefit sentient beings, and even benefiting all the worthy and holy ones, showing, teaching, benefiting, and rejoicing them, causing them to enter sambodhi; this is named universality of bringing sentient beings to fruition. As for universality of making offerings to the buddhas: if performing external offerings, universally making offerings to all buddhas with a single time, a single food, a single flower, and a single incense, without before or after, offering equally at the same time, and producing various dust motes from a single dust mote is also like this; if performing internal contemplation, perfect wisdom guides all practices: perfect wisdom is named the buddha, and the manifold practices aid perfect wisdom, which is precisely making offerings to the buddha; if practices aid other wisdoms, it is not called universality of offerings; when manifold practices aid perfect wisdom, this is named universality of making offerings. As for 'Gate': entering emptiness from the provisional, emptiness is patent while the provisional is obstructed; entering the provisional from emptiness, the provisional is patent while emptiness is obstructed; partial patency is not universal, and obstruction means it is not a gate; the Middle Way is neither empty nor provisional, penetrating the true mark directly and illuminating both truths; therefore it is named universal; because it directly penetrates, it is named gate. The meanings of the universal gate's perfect penetration are immeasurable; by briefly citing these ten, their categories may be known. This chapter is still the transmission of converting others through the samādhi of universal manifestation.