觀音玄義記 1.34

1.34

第三、解釋，三：初、略標。二、「人即」下，廣釋，十：初、人法，三：初、立所。言入者，陰中主宰也。略論四名，所謂我、人、眾生、壽者。具論十六，即於四上加其十二，謂命者、生者、養育者、眾數、作者、使作者、起者、使起者、受者、使受者、知者、見者。言假名者，自無實體，但藉五陰和合而成。如攬五指假名為拳，是則拳由指得、指非拳成。拳如於人、指如於法，能成是實、所成是假。此之假實，就大小教辯常無常。小明人法終歸無常，大說假實究竟常住。如藏通教，始從凡地至有餘涅槃皆有假實；若入無餘，身智既忘，假人安寄？若別圓教，三惑二死盡淨之時，人之與法常住自在，假人是尊極眾生，實法名常住五陰。以要言之，若云惑盡人法永無，斯是小乘亦稱權教。若言惑盡人法不滅，斯是大乘亦稱實教。凡言別圓，初後知常，蓋知人法不可灰斷。藏通反是，故曰不知。又復應知假人之號，多從依正實法而立。如世人稱謂，或從形貌、或從德業，即正報實法立名也。或從住處、或從統攝，即依報實法立名也。今觀世音為假名者，觀是觀智，世音是境，此是自他正報，豈非實法？但以名為觀世音菩薩，故判屬人。普門既是此人所乘，故判屬法。若云普門法王子觀世音者，即須却判普門屬人、觀音屬法。蓋由今品以觀智目人，是故釋義皆用智慧而對人也。須知觀智體是實法，既以觀智目人，則九雙中悲、慧、真、藥、冥、實、本、了、智皆是實法，目其假人。於今知已，釋下諸文則皆可見。

Part three, Explanation, has three sections: first, brief indication; second, from "Person is..." downward, extensive explanation of the ten [pairs], which has three parts: first, establishing what is [addressed]. The word "person" refers to a ruler within the aggregates. In brief, four terms are discussed, namely self, person, sentient being, and liver. In full, sixteen are discussed, which adds twelve to these four: life-bearer, born one, nourisher, aggregate-counter, agent, instigator of action, originator, instigator of origination, experiencer, instigator of experience, knower, and seer. As for "provisional designation," it has no real substance of its own, but merely comes into being based on the combination of the five aggregates. Just as gathering the five fingers is provisionally designated a fist, the fist is thus obtained from the fingers, but the fingers are not formed from the fist. The fist is like the person, and the fingers are like phenomena: that which can form [them] is real; that which is formed is provisional. These provisional and real [aspects] are distinguished as permanent or impermanent according to the Small and Great Teachings. The Small clarifies that person and phenomena ultimately return to impermanence; the Great says that provisional and real are ultimately eternally abiding. For instance, in the Tripiṭaka and Common Teachings, from the stage of ordinary beings up to nirvāṇa with remainder, there are provisional and real; but upon entering [nirvāṇa] without remainder, since both body and wisdom are forgotten, where can the provisional person reside? In the Distinct and Perfect Teachings, when the three delusions and two types of death are completely exhausted and purified, the person and phenomena are eternally abiding and autonomous: the provisional person is the supremely exalted sentient being, and the real phenomena are called the eternally abiding five aggregates. In summary, to say that when delusions are exhausted person and phenomena are forever absent is the Small Vehicle and is also termed the provisional teaching; to say that when delusions are exhausted person and phenomena are not destroyed is the Great Vehicle and is also termed the real teaching. Wherever the Distinct and Perfect are discussed, from beginning to end they know permanence, because they know that person and phenomena cannot be reduced to ash and cut off. The Tripiṭaka and Common are contrary to this, and are therefore said not to know. Furthermore, one should know that the names of provisional persons are mostly established based on the real phenomena of circumstantial and direct retribution. Just as worldly people are named either based on physical appearance or based on virtuous deeds, these are names established based on the real phenomena of direct retribution; or based on dwelling place or based on domain of control, these are names established based on the real phenomena of circumstantial retribution. Now, Avalokiteśvara being a provisional designation: "contemplating" is the wisdom of contemplation, and "the world's sounds" is the object; these are the direct retributions of self and others—how could they not be real phenomena? Yet, simply because the name is Avalokiteśvara Bodhisattva, it is judged as belonging to the person. Since the "Universal Gateway" is what this person rides upon, it is judged as belonging to phenomena. If one were to speak of "the Universal Gateway Dharma Prince, Avalokiteśvara," then one would instead have to judge "Universal Gateway" as belonging to the person and "Avalokiteśvara" as belonging to phenomena. This is because the present chapter designates the person by means of contemplative wisdom; hence, all explanations of the meaning use wisdom to correlate with the person. One must know that the substance of contemplative wisdom is a real phenomenon; and since the person is designated by means of contemplative wisdom, then among the nine pairs, compassion, wisdom, truth, medicine, unmanifest, real, original, revealing, and wisdom are all real phenomena that designate that provisional person. Knowing this now, the explanations in the passages below can all be understood.