法華義疏 12.33

12.33

初雙標中凡有十對：一者、人法一雙。觀音為人，普門為法，然人法是因緣之義，非人無以御法、非法無以成人，故前明御法之人，後辨成人之法，謂人法一雙也。二者、真應一雙，觀世音即是法身，普門謂應身也。前以法身觀機，然後垂迹普應，謂真應一雙。三者、觀音謂菩薩意業，普門即身口二業，前以意業觀察，然後身現神通、口業說法，謂內外一雙也。四者、觀音謂大悲拔苦，普門即大慈與樂，故後釋觀音名明拔苦之義，釋於普門即顯與樂之功，所化眾生但有苦無樂，能化菩薩有大慈大悲，謂慈悲一雙。五者、菩薩有二種身：一者、藥樹王身，二、如意珠王身。藥樹王身者，根莖枝葉能愈眾病，菩薩亦爾，故三業皆能濟物。如意珠王身者，如摩尼寶能與一切樂，菩薩亦爾，其見聞者無不蒙益。釋觀世音名嘆藥樹王身，釋普門名明如意珠王身，故珠藥二王為一雙也。六者、釋觀音名顯眾生感義，標於普門明菩薩應義，初感非無應、後應非無感，但初舉應以成感、後則標感以成應，謂感應一雙也。七者、標觀音名嘆菩薩能與眾生世間之樂，標於普門顯菩薩能與眾生出世間之樂，故前文明七難消除、二求願滿，即知是世間樂；後三十三身十九說法皆稱得度，故知與出世樂，此皆大判為言，非別相說。前與世樂、後與出世樂，此是次第法門，謂世出世一雙也。八者、標觀音明神通，以察物音聲即天耳通，題普門謂示現，六通之中三是神通非示現，謂天耳、天眼、宿命也；三是神通亦是示現，謂他心、神足、漏盡，漏盡說法，神足轉變，他心知機，即以事令人信驗故名示現。謂神通示現一雙也。九者、標觀音名謂明密利益，標普門明顯利益，後現身說法故稱為顯，前不顯身說法而能令物免難故稱密益。菩薩濟物不出顯密二義，謂顯密一雙也。十者、標觀音明菩薩名，題普門顯大士德，謂名德一雙也。然此品內義雖具十雙，今以名德為正，如《大品》亦以二門說於波若：一者、就菩薩字義門說波若，二者、就菩薩所行門說波若。以菩薩字義門說波若者，解釋菩薩摩訶薩字，此字有無量義，故即是說波若。次明菩薩所乘嘆釋大乘，即是說波若也。今亦爾，嘆釋觀音字義即是說法華，嘆釋觀音德亦是說法華。

Within the initial dual presentation, there are altogether ten pairs: First is the pair of person and Dharma. Avalokiteśvara is the person, and Universal Gate is the Dharma; however, person and Dharma have the meaning of cause and condition: without the person, there is no way to master the Dharma, and without the Dharma, there is no way to perfect the person. Therefore, it first clarifies the person who masters the Dharma and later analyzes the Dharma that perfects the person; this is called the pair of person and Dharma. Second is the pair of real and response. Avalokiteśvara is the dharmakāya, and Universal Gate refers to the response body. First, one observes capacities with the dharmakāya, and then lowers traces to respond universally; this is called the pair of real and response. Third, Avalokiteśvara refers to the bodhisattva's mental karma, while Universal Gate is the two karmas of body and speech. First, one observes with mental karma, and then physically manifests supernatural powers and preaches the Dharma through verbal karma; this is called the pair of internal and external. Fourth, Avalokiteśvara refers to great compassion uprooting suffering, while Universal Gate is great loving-kindness bestowing joy. Therefore, the subsequent explanation of Avalokiteśvara's name clarifies the meaning of uprooting suffering, and the explanation of Universal Gate reveals the function of bestowing joy. The sentient beings to be transformed have only suffering and no joy; the bodhisattva who can transform has great loving-kindness and great compassion; this is called the pair of loving-kindness and compassion. Fifth, the bodhisattva has two kinds of bodies: first, the body of the king of medicinal trees; second, the body of the king of wish-fulfilling jewels. As for the body of the king of medicinal trees, its roots, trunk, branches, and leaves can heal all illnesses; the bodhisattva is also like this, so his three karmas can all rescue beings. As for the body of the king of wish-fulfilling jewels, just as the maṇi jewel can grant all pleasures, the bodhisattva is also like this: those who see or hear him never fail to receive benefit. Explaining the name Avalokiteśvara praises the body of the king of medicinal trees; explaining the name Universal Gate clarifies the body of the king of wish-fulfilling jewels; hence jewel and medicine, the two kings, form a pair. Sixth, explaining the name Avalokiteśvara reveals the meaning of sentient beings' resonance, while presenting Universal Gate clarifies the meaning of the bodhisattva's response. The initial resonance is not without response, and the subsequent response is not without resonance; however, the former raises the response to establish resonance, while the latter presents resonance to establish response; this is called the pair of resonance and response. Seventh, presenting the name Avalokiteśvara praises that the bodhisattva can bestow mundane joy upon sentient beings; presenting Universal Gate reveals that the bodhisattva can bestow supramundane joy upon sentient beings. Therefore, the preceding text clarifies the dispelling of the seven difficulties and the fulfillment of the two wishes, which are known to be mundane joy; later, the thirty-three bodies and nineteen preachings of the Dharma all state that beings attain deliverance, which is known to bestow supramundane joy. These are general determinations, not separate descriptions. Bestowing mundane joy first and supramundane joy later is the sequential Dharma gate; this is called the pair of mundane and supramundane. Eighth, presenting Avalokiteśvara clarifies supernatural power, as observing the sounds of beings is the supernatural power of the divine ear; entitling it Universal Gate refers to manifestation. Among the six supernatural powers, three are supernatural powers but not manifestations, namely divine ear, divine eye, and knowledge of past lives; three are supernatural powers and also manifestations, namely knowledge of others' minds, base of psychic power, and destruction of outflows: destruction of outflows preaches the Dharma, base of psychic power transforms appearances, and knowledge of others' minds knows capacities, which uses facts to lead people to verification and faith, hence termed manifestation. This is called the pair of supernatural power and manifestation. Ninth, presenting the name Avalokiteśvara refers to esoteric benefit, while presenting Universal Gate reveals exoteric benefit. Because he later manifests bodies to preach the Dharma, it is called exoteric; because he previously enabled beings to escape difficulties without overtly manifesting bodies to preach the Dharma, it is called esoteric benefit. The bodhisattva's rescue of beings does not go beyond these two meanings of exoteric and esoteric; this is called the pair of exoteric and esoteric. Tenth, presenting Avalokiteśvara clarifies the bodhisattva's name, while entitling it Universal Gate reveals the great being's virtues; this is called the pair of name and virtue. Although the meaning within this chapter is endowed with ten pairs, name and virtue are now taken as primary. Just as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra also expounds prajñā through two approaches: first, expounding prajñā through the approach of the meaning of the word 'bodhisattva'; second, expounding prajñā through the approach of what the bodhisattva practices. Expounding prajñā through the approach of the meaning of the word 'bodhisattva' means explaining the words 'bodhisattva mahāsattva'; because these words possess immeasurable meanings, this is precisely expounding prajñā. Next, explaining what the bodhisattva rides in praise and explanation of the Mahāyāna is precisely expounding prajñā. It is also like this here: praising and explaining the meaning of the word Avalokiteśvara is precisely expounding the Lotus Sūtra; praising and explaining Avalokiteśvara's virtues is also expounding the Lotus Sūtra.