觀音玄義記 2.36

2.36

二、「次明」下，不思議，二：初、據前破性難。四句境智若非，云何立於境智？況諸經論所明境智不過此四。二、「答經」下，離性四悉答，二：初、辯相，二：初、四悉檀相，二：初、明赴機四悉，二：初、明四相。聖人境智永袪四執。若其眾生於自然境智，有歡喜生善破惡入理機者，聖乃隨機說言境智自天而然。眾生若於相待境智、因緣境智、絕待境智有四悉檀機，聖人一一隨彼機緣，為作相待等三種說也，各令獲益。是故經中作此四種說境智也。二、「雖作」下，辯離情。聖說境智天然等相，永無四執、愛見不生，故令聞者破惑入道，得真境智。三悉境智亦復如是。二、「如是」下，明能顯正法。若知四種執著過患，名識苦集。若知四悉被機獲益，名識道。滅四諦既明，三寶則立，諸佛之法無不現前。二、「若以」下，不思議相，二：初再明思議。於四境智離計而修，四性既空入空取證，雖成理內未泯言思。二、「若不」下，正明不思議，三：初、約義示。

Second, from "Next, clarifying..." downward, the inconceivable, which has two parts: first, raising an objection based on the previous refutation of natures. If object and wisdom in the four phrases are incorrect, how can object and wisdom be established? Furthermore, the object and wisdom explained in the sūtras and treatises do not exceed these four. Second, from "Answering that the sūtra..." downward, answering by means of the four siddhāntas free from nature, which has two parts: first, discerning the characteristics, which has two parts: first, the characteristics of the four siddhāntas, which has two parts: first, explaining the four siddhāntas responding to capacities, which has two parts: first, explaining the four characteristics. The object and wisdom of sages permanently expel the four grasps. If sentient beings have the capacity to rejoice, produce good, eradicate evil, and enter the principle regarding the natural object and wisdom, the sage then responds to their capacity and says that object and wisdom are naturally so. If sentient beings have the capacity of the four siddhāntas regarding relative object and wisdom, conditioned object and wisdom, or absolute object and wisdom, the sage responds to each of their capacities and conditions, making the three kinds of exposition—relative and so forth—for them, causing each to obtain benefit. Therefore, in the sūtras, these four kinds of exposition of object and wisdom are made. Second, from "Although making..." downward, discerning freedom from sentiment. When sages speak of the characteristics of object and wisdom being natural and so forth, they are permanently free from the four grasps, and craving and views do not arise; therefore, they cause listeners to destroy delusion, enter the path, and obtain true object and wisdom. The object and wisdom of the other three siddhāntas are also like this. Second, from "Such..." downward, explaining the ability to reveal the correct Dharma. If one knows the faults and perils of the four kinds of clinging, it is called knowing suffering and origination. If one knows that the four siddhāntas accord with capacities and obtain benefit, it is called knowing the path and cessation. When the four truths are clarified, the three jewels are established, and the dharmas of all Buddhas are fully manifested. Second, from "If by means of..." downward, the characteristics of the inconceivable, which has two parts: first, explaining the conceivable again. Practicing free from calculation regarding the four objects and wisdoms, once the four natures are empty, one enters emptiness and attains realization; although this constitutes being internal to the principle, words and thoughts have not yet been extinguished. Second, from "If not..." downward, directly explaining the inconceivable, which has three parts: first, indicating it in terms of meaning.