觀音玄義 1.29

1.29

三釋福慧者，亦名定慧。定名靜愛，慧名觀策。《大論》云「定愛慧策，寂照之智無幽不朗。如明鏡高堂，福德禪定純厚資發。如明燈淨油，亦稱為目，足備得入清涼池。」池即涅槃，涅槃稱為二種莊嚴莊嚴法身。釋此定慧自有多種，三藏以無常觀理為慧、以事中諸禪定為福，以定資慧發真無漏天然之理名為法身。若通教，但以體法異於析法爾。若別教，以緣修智慧與諸禪定，助開中道法身也。圓教以實相觀為慧、實相寂定為福，共顯非定、非慧之理名實相法身。今圓教菩薩從初發心修此不二定慧，歷於六即，觀音所以用智光照苦者，苦是顛倒迷惑所致，智慧是破惑之法，故智慧能拔苦。《華嚴》云「又放光明名智慧；又放光明名無惱。」《思益》亦然。《請觀音》云「普放淨光明，滅除癡闇瞑。」故知前問答應機拔苦，是從慧莊嚴以得名；後問答住首楞嚴普現色身，不起滅定現此威儀，安禪千偈讚諸法王，故知普門示現從福德受名，良以福慧因緣故名觀世音普門也。

Third, explaining in terms of merit and wisdom: this is also called meditative absorption and wisdom. Meditative absorption is called tranquil love; wisdom is called contemplative spurring. The Dàzhìdù lùn says: 'Tranquil absorption loves, and contemplative wisdom spurs; the wisdom of tranquil illumination leaves nothing hidden unilluminated. Like a bright mirror in a high hall, the meditative absorption of merit is pure and rich, nourishing and bringing forth [wisdom]. Like a bright lamp with pure oil, it is also called eyes; possessing both [eyes and feet], one can enter the clear, cool pool.' The pool is nirvāṇa; nirvāṇa is called the two kinds of adornment that adorn the dharma-kāya. In explaining this meditative absorption and wisdom, there are naturally many kinds. The Tripiṭaka [Teaching] takes contemplating the principle of impermanence as wisdom, and the various meditative absorptions within phenomenal matters as merit; using meditative absorption to nourish wisdom, bringing forth the naturally uncontaminated, authentic principle, is called the dharma-kāya. In the Shared Teaching, it is merely that embodying phenomena differs from dissecting phenomena. In the Distinct Teaching, conditionally cultivating wisdom along with the various meditative absorptions assists in opening the middle way dharma-kāya. The Perfect Teaching takes the contemplation of the true mark as wisdom, and the tranquil absorption of the true mark as merit; jointly revealing the principle that is neither absorption nor wisdom is called the true-mark dharma-kāya. Now, the bodhisattva of the Perfect Teaching, from the initial aspiration of the mind, cultivates this non-dual meditative absorption and wisdom, progressing through the six identities. The reason Avalokiteśvara uses the light of wisdom to illuminate suffering is that suffering is caused by inversion and delusion, and wisdom is the dharma that destroys delusion; hence, wisdom can eradicate suffering. The Avataṃsaka says: 'Again emitting light named wisdom; again emitting light named freedom from distress.' The Viśeṣacinti is also like this. The Invocation of Avalokiteśvara says: 'Everywhere emit pure light, eradicating the darkness of ignorance.' Hence we know that the previous question and answer, responding to capacities to eradicate suffering, derives its name from the adornment of wisdom; the latter question and answer, abiding in the Śūraṅgama and everywhere manifesting physical forms, not arising from the cessation absorption yet manifesting this deportment, calmly in absorption praising the kings of the Dharma with a thousand verses—thus we know that universal gate manifestation receives its name from merit. Truly, it is through the conditions of merit and wisdom that it is named Avalokiteśvara Universal Gate.