觀音玄義 1.17

1.17

二約諸教明次第者，又為通別，通義可解，別今當說。如華嚴頓教，教名大方廣佛華嚴。依題初明人法，此人秉法必具慈悲。菩薩修因，居然福慧，既入地位，必證真應；既能利物，則辯藥珠，物得其益，有冥有顯，而未得別論權實本迹。緣了智斷者，通義則有，別意則無。何故爾？佛一期化物明於頓漸，頓教雖說，漸教未彰，故不明四意也。所以不明者，彼經明小隔於大，如聾如瘂，覆於此權，未顯其實，故云「久默斯要，不務速說」，故言無權實也。言無本迹者，彼經未發王宮生身之迹、寂滅道場法身之迹、未彈指謦欬發久遠所得生法二身之本，故言無本迹。言無緣了智斷者，不明小乘根性及有心之者，本自有常住之因，當剋智斷菩提本果，故言無也。

Second, clarifying the sequence in terms of the various teachings: this again has general and specific aspects. The general meaning can be understood; the specific will now be spoken of. As for the sudden teaching of the *Avataṃsaka*, the teaching is titled *Dà fāngguǎng fú huáyán* (Buddhāvataṃsaka-mahāvaipulya). Based on the title, it first clarifies person and dharma; this person holding the dharma must possess benevolence and compassion. When the bodhisattva cultivates the causes, merit and wisdom are naturally present; once having entered the stages, they must realize the true and responsive; once able to benefit beings, they then discern medicine and jewel; beings attain its benefit, both covertly and overtly; yet it does not specifically discuss the expedient and real, or origin and traces. As for conditioning and revealing, and wisdom and eradication, their general meaning is present, but their specific sense is absent. Why so? The Buddha's single lifetime of converting beings clarifies the sudden and the gradual; though the sudden teaching was spoken, the gradual teaching had not yet been revealed; hence these four points were not clarified. Why were they not clarified? That sūtra clarifies that the Hinayāna is isolated from the Mahāyāna, like the deaf and mute; concealing this expedient, it had not yet revealed its real; hence it says: "Long keeping silent regarding this essential, I was not eager to speak it quickly." Therefore it is said there is no expedient and real. To say there are no origin and traces: that sūtra did not yet disclose the trace of the physical body born in the royal palace or the trace of the dharma-kāya in the site of quietude and extinction, nor did it snap its fingers and clear its throat to disclose the origin of the two bodies—physical and dharma—attained in the distant past; therefore it is said there are no origin and traces. To say there are no conditioning and revealing, and no wisdom and eradication: it did not clarify that the capacities of the Hinayāna and those possessed of mind originally possess the cause of eternal abiding, and are bound to realize the original fruition of wisdom, eradication, and bodhi; therefore it is said they are absent.