觀音玄義 1.18

1.18

次約三藏教，但明人法、慈悲、福慧三義，無真應等七種。何故爾？二乘教中但明灰身滅智，那得從真起應？既無真應，將何益物？私難：通論備十，別語但三，此三若約真諦，則隨通義乃具十意，何止但三？若言是別，別應約中道。既得有中道，人法三種，何意無七？私答：通論十意，此約三乘，別語三科，的據菩薩三藏。菩薩得有慈、悲、福、慧、伏惑之義，既伏而不斷，故無真應七法。師云：「齊教止三。」若約方等教對小明大，得有中道、大乘、人、法、至冥、顯兩益等六意，然猶帶方便調熟眾生，故不得說權實等四意。若明般若教，雖未會小乘之人，已會小法，皆是摩訶衍，但明人、法等六意，亦帶方便，未明權實等也。若約法華教則會小乘之人，汝實我子，我實汝父，汝等所行是菩薩道，開權顯實，發本顯迹，了義決定，不相疑難。故知法華得明中道人法至本迹八意，前諸教所不明，法華方說，故云「未曾向人說如此事。」今所說者，即是今當為汝說最實事也。三世諸佛調熟眾生，大事因緣究竟圓滿，備在法華，故二萬燈明但說法華息化入滅，迦葉如來亦復如是。若約涅槃，即有二種，所謂利、鈍，如身子之流皆於法華悟入，八義具足，不待涅槃。若鈍根弟子於法華未悟者，更為此人却討源由，廣說緣了，明三佛性。若論性德了因種子，修德即成般若，究竟即成智德菩提；性德緣因種子，修德成解脫斷德涅槃。若性德非緣非了即是正因，若修德成就則是不縱不橫三點法身。故知涅槃所明，却說八法之始終成智斷，十義具足。此歷五味論十法次第，約四教則可解，故知十法收束觀教、結撮始終，商略大意，何觀而不攝？何教而不收？意氣宏遠，義味深邃，前後有次第、麁細不相違，以釋生起意也。

Next, regarding the Tripiṭaka teaching, it explains only the three meanings of person and dharma, benevolence and compassion, and merit and wisdom; it lacks the seven [meanings] such as true and responsive. Why is this so? In the teaching of the two vehicles, it explains only the burning of the body and the annihilation of wisdom; how could one arise as a responsive [body] from the true? Since there is neither true nor responsive, by what means could one benefit beings? A personal objection: Speaking comprehensively, all ten are present; speaking distinctly, there are only three. If these three are explained according to the truth of emptiness, then in following the comprehensive sense, all ten meanings are indeed possessed; why stop at only three? If one says it is distinct, the distinct should be explained according to the middle way. Since it is able to possess the middle way and the three kinds including person and dharma, for what reason would it lack the seven? A personal answer: Speaking comprehensively of the ten meanings, this is said with regard to the three vehicles; speaking distinctly of the three categories, it is precisely based upon the Tripiṭaka bodhisattva. A bodhisattva may possess the meanings of benevolence, compassion, merit, wisdom, and subduing afflictions; yet having subdued them without eradicating them, he therefore lacks the seven dharmas such as true and responsive. The Master said: 'Confined to this teaching, it stops at three.' If we consider the Vaipulya teachings which contrast the small to illumine the great, they possess the six meanings from the middle way, the Great Vehicle, person, dharma, up to the two benefits of covert and overt; yet because they still bring along upāya to mature sentient beings, they cannot explain the four meanings such as expedient and real. If one explains the Prajñā teaching, although it has not yet converged the persons of the small vehicle, it has already converged the dharmas of the small vehicle as all being the Mahāyāna; it explains only the six meanings of person, dharma, and so forth, and likewise bringing along upāya, it does not yet clarify expedient and real and so forth. If we consider the Saddharmapuṇḍarīka teaching, it converges the persons of the small vehicle: 'You are truly my sons, and I am truly your father; what you practice is the bodhisattva path.' It opens the expedient and reveals the real, discloses the origin and displays the traces; its definitive meaning is determined without mutual doubt or objection. Therefore we know that the Saddharmapuṇḍarīka is able to explain the eight meanings from the middle way, person, and dharma, down to origin and traces; what the preceding teachings did not clarify, only the Saddharmapuṇḍarīka explains. Hence it says: 'Never before had I spoken of such matters to anyone.' What is spoken now is precisely: 'Now I shall speak to you of the most real matter.' The ultimate and complete fulfillment of the great cause and condition by which all Buddhas of the three periods of time mature sentient beings is fully contained in the Saddharmapuṇḍarīka; therefore, the twenty thousand Candrasūryapradīpas taught only the Saddharmapuṇḍarīka, ceased converting, and entered extinction, and so also did Kāśyapa Tathāgata. If we consider the Mahāparinirvāṇa, there are two types [of disciples], namely the sharp and the dull. Those of Śāriputra's class all attained awakening and entered at the Saddharmapuṇḍarīka; with the eight meanings fully complete, they did not wait for the Mahāparinirvāṇa. If there were disciples of dull faculties who did not awaken at the Saddharmapuṇḍarīka, then for these persons the source is traced back even further, extensively explaining conditioning and revealing and clarifying the three Buddha-natures. If we speak of the seed of the revealing cause of the nature-virtue, its cultivation-virtue becomes prajñā, and in its ultimate state it becomes the wisdom-virtue of bodhi. The seed of the conditioning cause of the nature-virtue, in its cultivation-virtue, becomes liberation and the eradication-virtue of nirvāṇa. If the nature-virtue is neither conditioning nor revealing, it is precisely the direct cause; when the cultivation-virtue is completed, it is the three dots of the dharma-kāya, neither vertical nor horizontal. Therefore we know that what is clarified in the Mahāparinirvāṇa traces back to the beginning and end of the eight dharmas to complete wisdom and eradication, with all ten meanings fully complete. This traverses the five flavors to discuss the sequence of the ten dharmas; explained according to the four teachings, it can be understood. Thus we know that the ten dharmas gather and bind contemplation and teaching, summarize beginning and end, and assess the broad meaning. What contemplation is not subsumed? What teaching is not gathered in? Its spirit is vast and far-reaching, its doctrinal flavor profound; beginning and end have a sequence, and coarse and subtle do not conflict with each other. This is to explain the meaning of their arising.