[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 2.4 # 觀音玄義 2.4 觀音玄義 2.4 - **Language:** Classical Chinese ### [2.4](https://indike.org/pramana/in.bauddha.taisho.1726.2.4) 若言諸法寂滅相不可以言宣，《大經》云「生生不可說，乃至不生不生亦不可說。」一教尚不可說，云何有四？答：理論實爾皆不可說，赴緣利物有因緣故亦可得說，非但生生可說，乃至不生不生亦可說，以佛教門出生死苦。三藏教者，如《釋論》引迦旃延子明菩薩義，釋迦初為陶師，值昔釋迦佛發願，從是已來始發菩薩心，即是行人所求菩提，即名為法。深厭苦集，欣求滅道，即起慈悲心誓度一切，行六度行，行願相扶，拔苦與樂。所以者何？慳名為集，墮餓鬼名苦，行檀名道，慳息名滅。菩薩自伏慳貪，悲心熏物，眾生稱名即能脫苦；自行檀施，慈心熏物，物應可度，即能示現，令得安樂。當知為滿弘誓而修檀行也。乃至愚癡名集、生天名苦、修慧名道、癡伏名滅，修慧度時自破苦、集，為成悲心，以熏眾生，眾生稱名即得解脫；自證道、滅，以成慈心，以熏眾生，眾生有感，應機得度。故知行填於願。行此六度各論時節，尸毘代鴿是檀滿、須摩提不妄語是尸滿、歌利王割截不動是忍滿、大施抒海是精進滿、尚闍梨坐禪是定滿、劬儐大臣分地是般若滿，如此修行至初僧祇劫，不知作佛不作佛；第二僧祇，心知作佛，口不言作佛；第三僧祇，心知口言；過三僧祇已，又百劫種相，百福凡用三千二百福，修成三十二大人相現時方稱菩薩摩訶薩，但伏惑不斷，如無脂肥羊，取世智為般若即此意也。用此菩薩行對聲聞行位者，初僧祇可對總別念處；二僧祇可對煖法；三僧祇可對頂法；百劫種相可對忍法；坐道場時可對世第一；三十四心斷結成佛，即對十六心發真，乃至九解脫無學也。爾時，坐道場上三十四心斷惑，正習俱盡，名為三藏佛。所以釋迦精進，弟子純熟，以精進故，九劫前超八相成佛，此即是三藏教主所說教門。此中補處位在百劫種相，伏惑住最後身，六度行成，誓願將滿，慈悲熏於眾生，拔苦與樂。若就此辯者，但是因緣生法，世智明觀，即是三藏教觀世音義也。 > If one says that the mark of extinction of all phenomena cannot be spoken of in words, the Mahāparinirvāṇa-sūtra says: 'Arising-arising cannot be spoken of, up to non-arising-non-arising cannot be spoken of either.' Even one teaching cannot be spoken of; how could there be four? Answer: In principle this is indeed so—all cannot be spoken of. But responding to conditions to benefit beings, because there are causes and conditions, it can also be spoken of. Not only can arising-arising be spoken of, up to non-arising-non-arising can also be spoken of, so that through the gates of the Buddha's teachings one escapes the suffering of saṃsāra. As for the Tripiṭaka teaching: as the Dàzhìdù lùn cites Kātyāyanīputra to clarify the meaning of a bodhisattva, Śākyamuni was originally a potter who encountered the past Śākyamuni Buddha and made his vow; from that time onward he first generated the bodhisattva aspiration, which is the bodhi sought by the practitioner, termed the 'dharma.' Deeply revulsed by suffering and its origin, eagerly seeking cessation and the path, he gave rise to the mind of benevolence and compassion, vowing to deliver all, practicing the six perfections, practices and vows supporting one another to eradicate suffering and grant joy. Why is this? Stinginess is called origin; falling among hungry ghosts is called suffering; practicing giving is called the path; the cessation of stinginess is called cessation. The bodhisattva himself subdues stinginess and greed, his compassionate mind perfuming beings, so that when sentient beings call upon his name they can escape suffering; he himself practices giving, his benevolent mind perfuming beings, so that when beings are ready to be delivered, he can manifest to make them attain peace and happiness. One should know that it is to fulfill the great vows that he cultivates the practice of giving. Up to: ignorance is called origin; being born in heaven is called suffering; cultivating wisdom is called the path; subduing ignorance is called cessation. When cultivating the perfection of wisdom, he personally destroys suffering and its origin in order to accomplish the mind of compassion to perfume sentient beings, so that when sentient beings call upon his name they attain liberation; he personally realizes the path and cessation to accomplish the mind of benevolence to perfume sentient beings, so that when sentient beings have a stimulus, responding to their capacity they attain deliverance. Hence we know that practice fulfills vows. In practicing these six perfections, each has its period: Śibi substituting for the dove was the fulfillment of giving; Sumati not speaking falsely was the fulfillment of morality; King Kali dismembering him without his wavering was the fulfillment of patience; Mahātyāgavat bailing the sea was the fulfillment of vigor; the śramaṇera sitting in dhyāna was the fulfillment of concentration; Minister Govinda dividing the land was the fulfillment of prajñā. Cultivating thus until the first asaṃkhyeya-kalpa, he did not know whether he would become a buddha or not; in the second asaṃkhyeya, he mentally knew he would become a buddha, but did not speak it aloud; in the third asaṃkhyeya, he mentally knew it and spoke it aloud. After passing the three asaṃkhyeyas, there were another hundred kalpas planting the marks: for the hundred merits, a total of 3,200 merits were used; when cultivating to completion the manifestation of the thirty-two marks of a great person, he was then called a bodhisattva-mahāsattva, but he only subdued afflictions without severing them, like a fat sheep without tallow; taking worldly wisdom as prajñā is precisely this intention. Using these bodhisattva practices to correspond to the stages of śrāvaka practice: the first asaṃkhyeya can correspond to the general and specific stations of mindfulness; the second asaṃkhyeya can correspond to the heat stage; the third asaṃkhyeya can correspond to the summit stage; the hundred kalpas planting the marks can correspond to the patience stage; sitting at the site of enlightenment can correspond to the worldly supreme stage; severing bonds and becoming a buddha with thirty-four minds corresponds to generating the truth with sixteen minds up to the nine liberations of the non-trainee. At that time, sitting upon the site of enlightenment, severing afflictions with thirty-four minds, primary \[defilements\] and habit-energies are both exhausted, called the Buddha of the Tripiṭaka. Hence Śākyamuni was vigorous and his disciples were fully ripened; because of his vigor, he transcended nine kalpas to accomplish buddhahood with the eight marks. This is the teaching gate preached by the master of the Tripiṭaka teaching. The one bound to succession here is at the stage of the hundred kalpas planting the marks; subduing afflictions and abiding in his final body, his practice of the six perfections completed, his vows about to be fulfilled, benevolence and compassion perfume sentient beings, eradicating suffering and granting joy. If analyzed in this regard, it is merely phenomena produced by causes and conditions, and contemplation illuminated by worldly wisdom; this is the meaning of Avalokiteśvara in the Tripiṭaka teaching. > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.1726.2.3) - [Next: 2.5](https://indike.org/pramana/in.bauddha.taisho.1726.2.5) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1726.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.2.4) — English, machine translation ## Linked texts (1) - [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801.1.90) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.2.4](https://indike.org/pramana/in.bauddha.taisho.1726.2.4) · Pramāṇa