觀音玄義記 3.13

3.13

三、別教，二：初、明教相、二：初、示名教。詮中故異通、次第故異圓，故名為別。不共般若、不共二乘，全別前教；圓亦不共，故未別後不名不共，意在於茲。二、「此教」下，辯行相，二：初、約次第明行位，二：初、明次第意。雖說眾生見聞覺知體是佛性，而全起作三種之惑，故須用此覺知之性，觀空破有、觀假破空，待二均平方照本性中道之覺，故名方便。次第顯理既此迂迴，故經塵劫。從初標志，次第修學河沙觀智，破河沙惑，顯如來藏河沙性德，故緣無量四諦發心。二、「十信」下，明伏斷相，二：初、法。十信緣中，通伏三惑，心正著有。要先觀空伏斷四住，方袪滯有。復偏著空，故觀六界藥病，成就體析八門道種。又觀四聖惑智因緣，無量無作八門道種。二觀既成，故照中道。此時三觀只在一心，別向圓修斯之謂矣。二、喻。圓譬冶鐵作器，別喻燒金作器。冶謂鎔鑄淳樸，頓融任運，麁垢先落。燒謂鍛鍊，物體猶堅特要麁塵先去，然後融金以除細垢。圓觀頓窮法界，無意先觀二諦，二惑任運先落。別觀次第顯中，有意先觀二諦，故使二惑先除。二、「此菩」下，期真應以利物。初雖次修，後能圓應。二、「此是」下，結觀智。

Third, the Distinct Teaching has two parts: first, explaining the characteristics of the teaching, which has two parts: first, indicating its name and teaching. Explicating the Middle, it differs from the Shared; being sequential, it differs from the Perfect; hence, it is called Distinct. It is unshared prajñā, unshared with the two vehicles, entirely distinct from the previous teachings; the Perfect is also unshared, but before distinguishing the latter it is not named unshared—the intent lies in this. Second, from "this teaching" down, discerning the characteristics of practice has two parts: first, clarifying stages of practice according to sequence, which has two parts: first, clarifying the intent of sequence. Although it is said that the seeing, hearing, awareness, and knowing of sentient beings is inherently Buddha-nature, yet it wholly arises to produce the three kinds of delusions; therefore, one must use this nature of awareness and knowing to contemplate emptiness to destroy existence, and contemplate the provisional to destroy emptiness, waiting until the two are balanced and leveled before illuminating the awareness of the original nature of the Middle Way; hence, it is called an expedient. Sequentially revealing principle being this circuitous, it traverses kalpas numerous as dust motes. From the initial setting of resolve, sequentially cultivating and learning the river-sands of contemplation-wisdoms, destroying the river-sands of delusions, revealing the river-sands of inherent virtues of the tathāgatagarbha; therefore, one arouses the mind conditioned by the immeasurable four noble truths. Second, from "the ten faiths" down, clarifying the characteristics of subduing and severing has two parts: first, the doctrine. The ten faiths, conditioned by the Middle, generally subdue the three delusions, while the mind is predominantly attached to existence. One must first contemplate emptiness to subdue and sever the four abodes, and only then dispel obstruction by existence. Then becoming one-sidedly attached to emptiness, one contemplates the medicines and illnesses of the six realms, accomplishing the eight doors of the knowledge of the path of examining and analyzing. Furthermore, one contemplates the causes and conditions of delusions and wisdom of the four sages, the eight doors of the knowledge of the path of the immeasurable and non-contrived. The two contemplations having been completed, one therefore illuminates the Middle Way. At this time, the three contemplations are in a single thought; this is what is meant by the Distinct turning toward cultivation of the Perfect. Second, the analogy. The Perfect is likened to smelting iron to make a vessel; the Distinct is likened to firing gold to make a vessel. Smelting refers to melting and casting in simplicity,頓融 spontaneous and natural, the coarse defilements falling away first. Firing refers to forging and refining, the body of the material being still hard, specifically requiring the coarse dust to be removed first, and then melting the gold to eliminate subtle defilements. The perfect contemplation頓 reaches the limit of the dharmadhātu, with no intention of first contemplating the two truths, and the two delusions naturally fall away first. The distinct contemplation sequentially reveals the Middle, with the intention of first contemplating the two truths; therefore, it causes the two delusions to be eliminated first. Second, from "this bodhisattva" down, anticipating true and responsive [bodies] to benefit beings. Although initially sequentially cultivated, later one can respond perfectly. Second, from "this is" down, concluding contemplation-wisdom.