觀音玄義記 3.15

3.15

四、圓教，二：初、約行位明圓，二：初、廣示相，二：初、正釋行位，二：初、約法示相，二：初、教所詮理。說一切法皆是中道，一色一心、一染一淨皆具三千悉非空假，非內即非性，全性成修故；非外即非修，全修在性故。既其空假雙亡、修性俱泯，則中道之義顯矣。二、「觀十」下，教所詮觀，二：初、正示，二：初、明修觀，二：初、對境示觀。教所詮法，令生妙解。今依妙解而修妙觀，十界眾生所觀境也。鏡水譬性德三千，像月喻修起三千。內外有無皆無實性，而三千三諦終自宛然。二、「觀智」下，就觀明諦。此無緣觀照無相諦，以無相諦發無緣觀，諦觀名別其體本同，是故能所二即非二。二、「大品」下，明證釋，二：初、證發心相。若發真心、似心、觀心及名字心，隨位約即，明坐道場、轉輪度生。故《佛藏》云「眾生身中已有如來結跏趺坐。」理即尚爾，況修中位。二、「即於」下，初、發心德。二、「入十」下，入位。二、「文云」下，引文稱歎，四：初、此經歎真實。二、《大品》歎具法。三、《涅槃》歎初心。四、「此中」下，諸文歎眼智，二：初、約此經總示。開示悟入皆佛知見，所知見境既該百界。驗能知見即三智五眼，從勝稱一，如海具眾流。二、引二文別釋，二：初、《大論》明智。言「十智」者，謂世智、他心、苦集滅道、法、比、盡、無生也。如此十智通於三藏三乘，唯如實智屬于衍教，今但證圓。二、「眼亦」下，《大經》明眼。既見麁色，即是佛性，具一切法。即觀行五眼從勝名佛，肉眼見性褒之以佛，慧見偏空貶之為肉。二、「若能」下，兼明人法，二：初、示圓六雙。二、「以無」下，明經二益。「三點涅槃」者，《大經》云「祕密之藏，猶如伊字三點。若並則不成伊，縱亦不成。如摩醯首羅面上三目乃成伊，我亦如是。」解脫之法亦非涅槃，如來之身亦非涅槃，摩訶般若亦非涅槃，三法各異亦非涅槃。此乃三德即一而三，名大涅槃也。二、「是名」下，結歸題，如文。

Fourth, the Perfect Teaching has two parts: first, clarifying the Perfect according to stages of practice, which has two parts: first, broadly indicating the characteristics, which has two parts: first, directly explaining stages of practice, which has two parts: first, indicating characteristics according to dharma, which has two parts: first, the principle explicated by the teaching. It is said that all dharmas are the Middle Way; a single form or a single thought, a single defilement or a single purity, all possess the three thousand [realms], none being empty or provisional; not internal, thus not nature, because nature is entirely realized as cultivation; not external, thus not cultivation, because cultivation entirely resides in nature. Since both emptiness and the provisional are extinguished, and both cultivation and nature have vanished, the meaning of the Middle Way is manifest. Second, from "contemplating the ten" down, the contemplation explicated by the teaching has two parts: first, directly indicating, which has two parts: first, clarifying the cultivation of contemplation, which has two parts: first, indicating contemplation in relation to objects. The dharma explicated by the teaching causes wondrous understanding to arise. Now, relying on wondrous understanding, one cultivates wondrous contemplation; sentient beings of the ten realms are the objects contemplated. The mirror and water illustrate the three thousand of inherent virtue; the reflection and moon illustrate the three thousand arisen from cultivation. Internal and external, existence and non-existence, are all devoid of real nature, yet the three thousand and three truths are ultimately vivid in themselves. Second, from "contemplation-wisdom" down, clarifying truths in terms of contemplation. This conditionless contemplation illuminates the markless truth; through the markless truth, one arouses conditionless contemplation. The names of truth and contemplation are distinct, but their substance is fundamentally the same; therefore, subject and object, though two, are not two. Second, from "the *Large Sūtra*" down, explaining through proof has two parts: first, proving the characteristics of arousing the mind. If one arouses the true mind, the resemblance mind, the contemplation mind, or the nominal mind, according to the stage in terms of identity, it explains sitting at the place of the Path, turning the wheel [of the Dharma], and saving beings. Therefore, the *Fo cang jing* says: "Within the bodies of sentient beings, the Tathāgata is already sitting cross-legged." If it is already so with identity in principle, how much more so for the stages of cultivation! Second, from "immediately in" down, the virtues of initial arousal of the mind. Second, from "entering the ten" down, entering the stages. Second, from "the text says" down, citing texts in praise, has four parts: first, this sūtra praises the real. Second, the *Large Sūtra* praises possessing dharmas. Third, the *Nirvāṇa [Sūtra]* praises the initial mind. Fourth, from "herein" down, various texts praising eyes and wisdoms, which has two parts: first, a general indication according to this sūtra. Opening, displaying, awakening to, and entering are all the Buddha's knowledge and vision; since the realm known and seen covers the hundred realms, testing what is able to know and see, it is the three wisdoms and five eyes, named as one after the superior, just as the ocean possesses all streams. Second, citing two texts for distinct explanation, which has two parts: first, the *Mahāprajñāpāramitā-śāstra* clarifying wisdom. As for "ten wisdoms," they refer to worldly wisdom, wisdom of others' minds, [wisdom of] suffering, accumulation, cessation, and path, dharma, comparative, exhaustion, and non-arising. Such ten wisdoms are shared across the Tripiṭaka and the three vehicles; only the wisdom of reality belongs to the Mahāyāna teachings, and here it proves only the Perfect. Second, from "the eyes are also" down, the *Mahāparinirvāṇa-sūtra* clarifying eyes. Since seeing coarse forms is already Buddha-nature, it possesses all dharmas. That is, the five eyes of contemplative practice are named Buddha after the superior; the fleshly eye seeing the nature is praised as the Buddha [eye], while wisdom seeing one-sided emptiness is denigrated as fleshly. Second, from "if one can" down, concurrently clarifying persons and dharmas, which has two parts: first, indicating the six pairs of the Perfect. Second, from "by the non-" down, clarifying the two benefits of the sūtra. Regarding the "three dots of nirvāṇa," the *Mahāparinirvāṇa-sūtra* says: "The secret storehouse is like the three dots of the letter *i*. If arranged side by side, they do not form an *i*; if vertical, neither do they form one. Like the three eyes on the face of Maheśvara, only then do they form an *i*; I am also like this." The dharma of liberation is also not nirvāṇa; the Tathāgata's body is also not nirvāṇa; mahāprajñā is also not nirvāṇa; the three dharmas being distinct is also not nirvāṇa. This is the three virtues being three while one, named Great Nirvāṇa. Second, from "this is named" down, concluding by returning to the title, as in the text.