觀音玄義記 1.21

1.21

二、「約觀」下，解釋兩意，二：初、觀次第，十：初、人法，二：初、能冠九雙。慈悲等九皆以人法而為所依，是故品題特標此二。故以凡夫假實為譬，先有攬陰所成眾生，方可論其種種德行。人法冠九，義豈不然。二、「人法」下，當科次第，二：初、疑。「何意乘以人法為次」者，法是所乘、人是能乘，理合先說本性所乘，方論始覺能乘。今何反此？二、「此須」下，釋。能乘所乘先後無在。今有二意，先人次法：一、據經文；二、從義便。人能秉法，即其義也。二、慈悲，二：初、十中次第；二、二法前後。下去諸科例有此二。次於人法論慈悲者，大士既觀本性普門之法，乃達生佛無差之理，而閔迷者枉受眾苦、失於本樂，故起誓願永期與拔。觀境發心，正當其次。先慈次悲者，文有四釋。今從語便及以本懷，不從用次及以行人，故結示云「今從前義」。三、福慧中，人法據信者，願行之前人觀圓法止且成信，依乎忍樂立其四弘，若匪行山莫填願海，行即福慧義當六度。五資於慧，慧導於五，其猶目足不可互闕。五除事障、慧消理惑，此二功圓則悟理得事矣。是知福慧成前慈悲之心，起後與拔之用。先福次慧，亦從語便，不據本懷。若論資導，復何先後？四、真應者，信願福慧皆在於因，因能剋果故成真應。福資於慧顯出真身，慧導於福顯出應用。真應次者，若就漸化先示應身接其小器，後令入實方示真身。亦可先頓次漸，則真前應後。今不從設化，但就真顯應起而立其次，故云從前，亦是語便。五、藥珠者，福慧二行顯發真應，故云「直語證得未涉利人」。今明藥珠，則示兩身益物相也。真身冥理見，則三惑皆消，即差病益也。應身赴物感，則眾善普會，即雨寶益也。言「真破取相」者，既以三智冥理為真，豈但能破見思取相？應知見思取生死相、塵沙取涅槃相、無明取二邊相，若次不次俱有其義。藥珠次中與慈悲相似者，藥即同悲、珠可類慈，彼有四義定乎先後，言說本懷即先慈次悲，從用就機則先拔後與。今之次第似彼後二。六、冥顯者，前明二身破惑如藥、對機如珠，機既破惑則顯見真身，故云二身即能顯益。今辯二身常普被物，有見知者俱名顯益，不見知者稱為冥益。如是說者，方盡聖人益物之相。二益先後不可定判，亦從語便，故云冥顯。此既易解，故不言也。七、權實中，前緣不同者，蓋所被之機根性差別也。「權巧無方」者，即能鑒之智無定方所也。或冥或顯破惡生善，深淺不同、廣狹有異，皆由二智逗會無差，故於益後須論權實。二智前後雖有三義，且據淺深為次。八、本迹中，「巧有優降」者，謂智有高下也。「上中下」者，以妙覺為上、等覺為中、降此為下。前權實鑒機必須雙用，故云橫也；今本跡約位，既論高下，人必從本方乃垂跡，故云竪也。二法前後可見。九、緣了，二：初、指前順論自他。如上八雙，從微至著皆是順論，仍未分配。今挹流尋源，須明性德而為諸法生起之本。二、明今却討種子，則逆推真身智慧悲誓觀智之人，元以性德了因為種。若應身福德慈誓普門之法，元以性德緣因為種。自行既然，以例化他。本證實智，冥益藥王，屬乎了種；跡化權智，顯益珠王，功歸緣種。乃以順論却討為次。十、次緣了論智斷者，前既逆推，盡乎因德之始；今更順說，至於果德之終。即以始終而為其次，過茶無字，故十後不論矣。

Second, under "In terms of contemplation," explaining the two senses, [in] two: first, the sequential order of contemplation, [in] ten: first, person and Dharma, [in] two: first, their ability to head the nine pairs. The nine [pairs] such as loving-kindness and compassion all take person and Dharma as their basis; therefore the chapter title specially highlights these two. Hence, taking the provisional and the real in ordinary beings as a simile, only when there is first a sentient being formed by gathering the aggregates can one discuss their various virtuous practices. For person and Dharma to head the nine—how could the meaning be otherwise? Second, under "Person and Dharma," the sequential order of the section itself, [in] two: first, the doubt. "Why does the vehicle take person and Dharma as its order?": Dharma is that which is mounted, and person is that which can mount; by principle it is fitting to speak first of the inherent nature that is mounted, and only then discuss the initial enlightenment that can mount. Why is it now reversed? Second, under "This requires," the explanation. Between that which can mount and that which is mounted, there is no fixed sequence of before and after. Here there are two senses for taking person first and Dharma next: first, relying on the text of the sūtra; second, following rhetorical convenience. That a person can uphold the Dharma is precisely its meaning. Second, loving-kindness and compassion, [in] two: first, their sequential order among the ten; second, the before and after of the two dharmas. The sections below follow this pattern in having these two. As for discussing loving-kindness and compassion next after person and Dharma: once the Great Being contemplates the Dharma of the Samantamukha of the inherent nature, he then penetrates the principle of the non-differentiation between sentient beings and buddhas; yet pitying the deluded who vainly suffer manifold pains and lose their original bliss, he therefore gives rise to vows, pledging forever to bestow [bliss] and eradicate [suffering]. To generate the aspiration based on the contemplated realm comes precisely next in order. As for loving-kindness first and compassion second: the text has four explanations. Here it follows rhetorical convenience as well as the fundamental intention, and does not follow the sequence of application or the practitioner; hence the concluding indication states, "Here we follow the former meaning." Third, regarding merit and wisdom: where person and Dharma are based on faith, prior to vow and practice the person contemplates the round Dharma, stopping only when faith is established; relying on receptive joy, they establish the four universal vows. If not for the mountain of practice, one cannot fill the ocean of vows; practice is precisely merit and wisdom, whose meaning corresponds to the six perfections. The five [perfections] assist wisdom, and wisdom guides the five; it is just like eyes and feet, neither of which can be lacking. The five eliminate phenomenal hindrances, and wisdom dispels noumenal delusion; when the merit of these two is perfected, one awakens to principle and attains phenomenal mastery. Thus one knows that merit and wisdom fulfill the previous mind of loving-kindness and compassion, and give rise to the subsequent function of bestowing and eradicating. Merit first and wisdom second also follows rhetorical convenience and is not based on the fundamental intention. If one considers mutual assistance and guidance, what before and after could there be? Fourth, regarding true and responsive: faith, vow, merit, and wisdom are all in the cause; because the cause can attain the fruit, true and responsive are thereby accomplished. Merit assists wisdom to reveal the true body; wisdom guides merit to reveal the responsive function. As for the sequence of true and responsive: if considered from gradual conversion, one first displays the responsive body to receive those of small capacity, and later brings them into reality, only then displaying the true body. One may also place the sudden first and the gradual next, in which case the true comes before and the responsive after. Here we do not follow the arrangement of conversion, but simply establish their sequence according to the manifestation of the true and the arising of the responsive; hence it is said to follow the former, which is also for rhetorical convenience. Fifth, regarding the medicine and the jewel: the two practices of merit and wisdom reveal and manifest the true and the responsive; hence it is said, "Speaking directly of realization, it does not yet involve benefiting others." Now, explaining the medicine and the jewel indicates the aspects of the two bodies in benefiting beings. When the true body merges with principle and is seen, the three delusions are all dispelled, which is the benefit of curing illness. When the responsive body answers the stimulus of beings, manifold goods universally gather, which is the benefit of raining jewels. As for the phrase "the true shatters attachment to marks": since the three wisdoms merging with principle are taken as true, how could they merely shatter the attachment to marks of views and thoughts? One should know that views and thoughts grasp the marks of birth and death; dust-and-sand grasp the marks of nirvāṇa; and ignorance grasps the marks of the two extremes. Whether gradual or non-gradual, both have this meaning. As for the sequence of medicine and jewel being similar to loving-kindness and compassion: medicine corresponds to compassion, and the jewel can be compared to loving-kindness. There are four senses determining their before and after: in terms of speech and fundamental intention, loving-kindness comes first and compassion second; in terms of function and conforming to capacity, eradication comes first and bestowing after. The present sequential order resembles the latter two. Sixth, regarding unmanifest and manifest: it was previously explained that the two bodies shatter delusion like medicine and correspond to capacity like a jewel; since capacity has shattered delusion, it then manifestly sees the true body, so it is said that the two bodies can immediately bring manifest benefit. Now it is explained that the two bodies constantly and universally cover beings: those who see and know are all called manifest benefit, while those who do not see and know are called unmanifest benefit. Only when spoken of in this way is the holy one's aspect of benefiting beings fully exhausted. The before and after of the two benefits cannot be definitively determined; it also follows rhetorical convenience, hence it is called "unmanifest and manifest." Since this is easy to understand, it is not discussed. Seventh, regarding provisional and real: that the preceding conditions differ is because of the differences in root capacity of those who are covered. "The provisional expedients are without fixed direction" means that the wisdom capable of illuminating has no fixed direction or location. Whether unmanifest or manifest, shattering evil and generating good, with differing depths and varied breadths, it is all due to the two wisdoms matching without disparity; therefore, after benefits, one must discuss provisional and real. Although there are three senses regarding the before and after of the two wisdoms, their sequence is provisionally based on depth. Eighth, regarding original and trace: "the expedients have superiority and inferiority" means that wisdom has high and low. "Superior, middle, and inferior": marvelous enlightenment is superior, equal enlightenment is middle, and below this is inferior. Previously, provisional and real illuminating capacity had to be used concurrently, hence called horizontal; now, original and trace are considered in terms of rank, and since high and low are discussed, a person must proceed from the original and only then manifest the trace, hence called vertical. The before and after of the two dharmas can be seen. Ninth, regarding conditional and revealing, [in] two: first, pointing to the preceding to discuss self and other in direct progression. Like the eight pairs above, from subtle to prominent they are all discussed in direct progression, yet not yet correlated. Now, following the stream to trace the source, one must clarify that inherent virtue is the root of the arising of all dharmas. Second, explaining that now tracing back to the seed, one inversely deduces that the true body, wisdom, compassionate vows, and the person of contemplative wisdom originally take the revealing cause of inherent virtue as their seed. The responsive body, meritorious virtue, loving vows, and the Dharma of the Samantamukha originally take the conditional cause of inherent virtue as their seed. If self-cultivation is like this, by analogy converting others is also so. The originally realized real wisdom and the unmanifest benefit of the King of Medicine belong to the revealing seed; the trace-transforming provisional wisdom and the manifest benefit of the King of Jewels have their efficacy attributed to the conditional seed. Thus, direct discussion and tracing back are taken as the sequence. Tenth, discussing wisdom and severance next to conditional and revealing: having already inversely deduced above to reach the beginning of causal virtue, we now further speak in direct sequence to reach the end of fruitional virtue. That is, beginning and end are taken as their sequential order; beyond the letter [kṣa] there are no further letters, so after the ten there is no further discussion.