觀音玄義記 1.12

1.12

二、「能所」下，約華釋義，二：初、別釋，二：初、釋，二：初、釋觀字，二：初、中邊妙達。能所圓融，中智也。有無兼暢，二智也。只於一心雙遮雙照，於照中時即達二諦，故云「兼暢」。是則十界言音，即起即觀、常遮常照。二、「照窮」下，修性俱明。照窮正性，見性德也。察其本末，見修德也。此約妙境顯其妙智。本具三千雖即三諦，對修故合，但云正性。修中緣了各有本末，合掌低頭，緣之本也；福德莊嚴，緣之末也。一句一偈，了之本也；智慧莊嚴，了之末也。順修既爾，逆修亦然。造惡之時，慧數諸數豈非其本？受苦之時，習果報果即是其末。若以修性論其本末，義復臻極，性德三千語本方盡，修起三千論末乃窮。非上三智莫照斯境，非此妙境莫發其智，函蓋水乳聊可方之。二、釋世音。即十界眾生遭苦，求救稱名等音也。「是所觀境」者，上之境智皆是能觀可譬槌砧，此之世音可譬淳樸。非前境智觀此世音，焉令十界俱脫三障？又復應知，前之境智即是菩薩難思體用，即能應也。世音之境乃是眾生由苦成機，即能感也。此即境智及以感應，三字之中悉得成就。「萬像」等，釋世。「類音殊唱」，帶世釋音。「俱蒙離苦」，致感獲益。二、「菩薩」下，結。可見。二「此即」下，總示。觀等三字境智也。能所者，感應也。能即能應、所即所應，豈可重云能照所照？

Second, from "Subject and object" onward explains the meaning in terms of the Chinese, which has two parts: first, distinct explanations; second [is a general explanation]. The first has two parts: first, explanation; [second, conclusion]. The first has two parts: first, explaining the character *guan* (contemplation); [second, explaining the characters *shiyin* (sounds of the world)]. The first has two parts: first, marvelous penetration of the center and the extremes. Perfect interpenetration of subject and object is the wisdom of the middle. Comprehending both existence and non-existence is the two wisdoms. In a single thought, it both doubly quells and doubly illuminates; at the time of illuminating the center, it immediately penetrates the two truths; hence it is said to "comprehend both." Thus, the words and sounds of the ten realms are contemplated as soon as they arise, constantly quelled and constantly illuminated. Second, from "Illuminating exhaustively" onward clarifies both cultivation and nature. To illuminate exhaustively the direct nature is to perceive cultivated virtue—no, to perceive inherent virtue. To examine its root and branch is to perceive cultivated virtue. This manifests marvelous wisdom in terms of the marvelous object. Although the inherently included three thousand are precisely the three truths, they are combined in contrast to cultivation, and hence called only the direct nature. Within cultivation, the conditional and revealing [causes] each have root and branch: joining the palms and bowing the head are the root of the conditional; the adornment of blessed virtues is the branch of the conditional. A single phrase or a single verse is the root of the revealing; the adornment of wisdom is the branch of the revealing. Since this is so for compliant cultivation, it is also thus for contrary cultivation. When creating evil, how could the wisdom-factors and various mental factors not be its root? When suffering distress, the fruit of habit and retribution-fruit are precisely its branch. If one discusses their root and branch in terms of cultivation and nature, the meaning once again reaches the ultimate: only when speaking of the three thousand of inherent virtue as the root is it exhausted, and only when treating the three thousand arisen from cultivation as the branch is it brought to its limit. Without the aforementioned three wisdoms, none could illuminate this object; without this marvelous object, none could give rise to this wisdom. A box and its lid, or water and milk, may barely serve as a comparison. Second, explaining *shiyin* (sounds of the world). These are the sounds of sentient beings in the ten realms who encounter suffering, seek rescue, call his name, and so forth. As for "is the object contemplated," the preceding object and wisdom are both the contemplating subject, which can be compared to a hammer and anvil; this sound of the world can be compared to the raw unworked wood. If not for the preceding object and wisdom contemplating this sound of the world, how could the ten realms be caused to be entirely freed from the three obstacles? Furthermore, one should know that the preceding object and wisdom are precisely the bodhisattva's inconceivable substance and function, which is the responsive subject. The object of the sounds of the world is the sentient beings who, through suffering, form the capacity, which is the stimulating subject. Thus, object and wisdom, as well as stimulus and response, are all fully realized within the three characters. "Myriad images" and so forth explains *shi* (world). "Different calls of classified sounds" explains *yin* (sound) while carrying the world along. "All partake of liberation from suffering" means bringing about the stimulus and obtaining the benefit. Second, from "Bodhisattva" onward concludes. This is clear. Second, from "This is precisely" onward provides a summary presentation. The three characters *guan* and so forth are object and wisdom. Subject and object are stimulus and response. The subject is the responsive subject, and the object is the responsive object; how could one redundantly speak of the illuminating subject and illuminated object?