觀音玄義記 1.30

1.30

二、「若約」下，涅槃，二：初、明攝機罄盡。漸化已來法華入者，望前已鈍。復有未入，待至涅槃，法華猶利。然法華破大陣、涅槃收殘黨，法華為刈穫、涅槃是捃拾。大化之功在乎靈鷲，餘機未盡故至雙林。極鈍既昧法華八義，須為此人委明佛性，一代之機終窮於此。二、「若論」下，明示法無遺。涅槃既攝鈍機，故始窮本性、終顯極果，十義整足，故以性三起於修三。既修性各三，則因果不二、雙非緣了，即是中道正因之體。而此正體必具雙照之德，故至修成三點法身也。例知緣了亦各具三修德，須云三點般若、三點解脫等也。當知今文為順經題人法二義，故立十門始終皆二，二即不二中在其中，數有虧盈法無增減。故《止觀》云「首楞嚴偏舉一法具一切法，亦不減少，名祕密藏。乃至涅槃三法具足，法亦不多，亦名祕密藏。蓋諸經赴緣不同故也。」二、「此歷」下，結中云「此歷五味論十法次第」者，問：前約觀明十法，自行化他原始要終實成次第，生起不亂。今歷五味，但明諸部具法多少，何名次第生起邪？答：前約觀中正論修證次第，今約教中乃論用與次第，明其十法隨於部味次第被機，前之四味但三但六，後至醍醐具八具十，豈非用與次第邪？應知前明諸教觀法次第，今明觀法隨教次第，雖乃約修約用不同，而皆得名十法次第也。

Second, under "If in terms of," the Nirvāṇa, in two parts: first, clarifying that it gathers capacities exhaustively. Those who entered through the Lotus since the gradual teaching began were already dull compared to those before. Furthermore, there were those who had not entered, waiting until the Nirvāṇa; compared to them, the Lotus [capacities] were still sharp. However, the Lotus breaks the great battle formation, while the Nirvāṇa rounds up the remaining stragglers; the Lotus is the reaping of the harvest, while the Nirvāṇa is the gleaning of remnants. The merit of the great conversion lay at Vulture Peak; because remaining capacities were not exhausted, [the Buddha] went to the Twin Trees. Since the extremely dull were ignorant of the eight meanings of the Lotus, one had to explain Buddha-nature in detail for these people; the capacities of the entire lifetime [of teachings] finally culminate here. Second, under "If one discusses," it clarifies showing the Dharma without omission. Since the Nirvāṇa gathers dull capacities, it investigates original nature from the beginning and ultimately reveals the supreme fruit; the ten meanings being fully intact, it arouses the cultivated three from the inherent three. Since cultivation and inherent nature each have three, cause and effect are non-dual, and being neither conditional nor revealing, it is the substance of the direct cause of the Middle Way. Furthermore, this correct substance necessarily possesses the virtue of dual illumination; therefore, upon being cultivated to completion, it forms the three dots of the Dharmakāya. By analogy, we know that the conditional and revealing causes also each possess the three cultivated virtues, so one must speak of the three dots of prajñā, the three dots of liberation, and so forth. One should know that the present text, to accord with the two meanings of person and Dharma in the sūtra title, establishes ten gates that are two from beginning to end; two is non-dual, and the middle is within them: while the numbers may decrease or increase, the Dharma neither diminishes nor augments. Therefore the Zhiguan says: "The Śūraṅgama takes a single Dharma as inherently possessing all Dharmas without deficiency, calling it the secret treasury. Up to the Nirvāṇa's complete possession of the three Dharmas, where the Dharma is also not excessive, calling it the secret treasury. This is because the various sūtras respond differently to conditions." Second, under "This traverses," the conclusion states: "This traverses the five flavors to discuss the sequence of the ten Dharmas." Question: Previously, discussing the ten Dharmas in terms of contemplation, one's own practice and transforming others were truly arranged in sequence from beginning to end, arising without disorder. Now traversing the five flavors, it only clarifies how many Dharmas the various divisions possess; how can this be called arising in sequence? Answer: Previously, in terms of contemplation, it directly discussed the sequence of cultivation and realization; now, in terms of teachings, it discusses the sequence of function and bestowal, clarifying how the ten Dharmas respond sequentially to capacities according to the divisions and flavors. The preceding four flavors have only three or six, and later arriving at the ghee they possess eight or ten; is this not a sequence of function and bestowal? One should know that previously he clarified the sequence of contemplation methods across the teachings; now he clarifies the sequence of contemplation methods according with the teachings. Although differing in terms of cultivation and function, both may be called the sequence of the ten Dharmas.