觀音玄義記 3.16

3.16

二、問答顯妙，三：初、明無緣與拔，二：初、據中道妨慈問。二、指《淨名》成慈答。〈觀眾生品〉文殊問維摩言：「云何觀於眾生？」維摩言：「譬如幻師見所幻人，如智者見水中月，如鏡中見其面像等。」文殊言：「若菩薩作是觀者，云何行慈？」維摩言：「菩薩作是觀已，自念：我當為眾生說如斯法。是即真實慈也。」彼品既是通相，從假入空徹見三諦，即是中道無緣與拔。二、明中道建立，二：初、約雙非皆破問。二、明中道遍立答，二：初約明中能立偏圓三寶四諦，二：初、略示迷中之失。四教四諦是權實相，皆依中道，非權非實而得建立。今既迷此，則一切皆失。二、「若明」下，廣示明中之德，二：初、示四種四諦唯心。十種法界忘言之理，名為中道。得此理故，方施權實之教。十界融即，說者名圓；十界次第，說者名別；六界無生，說者名通；六界生滅，說者名藏。此之四教各論四諦，若識中道，諸法皆融，故於一心具四四諦。二、「所以」下，釋一體三寶具漸，二：初、約圓觀明三寶。「佛但雙非」者，且從略示遮必具照，三智圓覺，方名佛寶。以法三諦顯佛不孤。僧寶中云「理事和」者，上三諦法性本圓融名之為理，隨情差別名之為事。佛實相慧具於權實，實慧和理能說圓法，權慧和事能說偏法。故《文句》明法用方便云「智詣於規，善用圓法逗會眾生，如圓舉指目於圓處。智詣於矩，善用偏法逗會眾生，如偏舉指目於偏處。」言「事和即有前三教」等者，權慧隨情照諦差別，即說別教次第三諦，或說藏通即離二諦，乃有三教行人稟法修行成三僧寶。若其實慧和隨智諦，即說不次第三諦，乃有頓修行人稟法成於圓教因果之僧。不獨令他稟教成僧，亦能應作偏圓行人修成僧寶。

Second, revealing the marvelous through question and answer has three parts: first, clarifying the giving [of happiness] and removing [of suffering] without conditions, which has two parts: first, the question based on the Middle Way obstructing compassion; second, the answer pointing to the Vimalakīrti[-nirdeśa] to establish compassion. In the "Chapter on Observing Sentient Beings," Mañjuśrī asked Vimalakīrti, "How should one observe sentient beings?" Vimalakīrti said, "Like an illusionist seeing an illusory person he has created, like a wise person seeing the moon in water, like seeing one's reflection in a mirror, and so forth." Mañjuśrī said, "If a bodhisattva engages in such an observation, how is compassion practiced?" Vimalakīrti said, "When the bodhisattva has made this observation, he thinks to himself: 'I should explain such a Dharma for the sake of sentient beings.' This is true compassion." Since that chapter already presents the shared mark, where entering emptiness from the provisional completely perceives the three truths, this is precisely the unconditioned giving and removing of the Middle Way. Second, clarifying the establishment of the Middle Way has two parts: first, the question regarding both negations refuting everything; second, the answer clarifying that the Middle Way establishes everything universally, which has two parts: first, explaining that the Middle Way can establish the biased and perfect three jewels and four truths, which has two parts: first, briefly indicating the loss of being deluded about the Middle Way. The four truths of the four teachings are the marks of the provisional and the real; all are established relying on the Middle Way, which is neither provisional nor real. Now, being deluded about this, everything is lost. Second, from "If one understands..." onward, broadly indicating the virtue of understanding the Middle Way, which has two parts: first, indicating that the four kinds of four truths are mind-only. The ineffable principle of the ten dharmadhātus is called the Middle Way. Only by attaining this principle can the teachings of the provisional and the real be administered. When the ten realms interpenetrate, to speak of it is called "Perfect"; when the ten realms are sequential, to speak of it is called "Separate"; when the six realms are unproduced, to speak of it is called "Shared"; when the six realms arise and perish, to speak of it is called "Tripiṭaka." Each of these four teachings discusses the four truths. If one recognizes the Middle Way, all dharmas interpenetrate; therefore, in a single thought-mind, the four kinds of four truths are complete. Second, from "Therefore..." onward, explaining that the single-substance three jewels contain the gradual, which has two parts: first, clarifying the three jewels in terms of the perfect contemplation. That "the Buddha only negates both" is tentatively shown from an abbreviated perspective; quelling necessarily possesses illuminating, and only with the complete awakening of the three wisdoms is it called the Buddha jewel. Through the three truths of the Dharma, it is shown that the Buddha is not isolated. When the Saṅgha jewel speaks of "harmony of principle and phenomena," the above dharmatā of the three truths is inherently perfectly interpenetrating and is called "principle"; its distinctions following sentiment are called "phenomena." The Buddha's wisdom of the true mark possesses both the provisional and the real: real wisdom harmonizes with principle and can preach the perfect Dharma; provisional wisdom harmonizes with phenomena and can preach the biased Dharma. Therefore, the Wenju, in clarifying the expedient means of the Dharma's function, says, "Wisdom reaching the compass is skilled in using the perfect Dharma to adapt to and meet sentient beings, just as a roundly raised finger points to a round place. Wisdom reaching the carpenter's square is skilled in using the biased Dharma to adapt to and meet sentient beings, just as a cornered raised finger points to a cornered place." Regarding "harmony of phenomena entails the previous three teachings," and so forth: provisional wisdom follows sentiment to illuminate the distinctions among the truths, and thus preaches the sequential three truths of the Separate Teaching, or preaches the identical or separate two truths of the Tripiṭaka and Shared [teachings]; thus there are practitioners of the three teachings who receive the Dharma and cultivate the practice to become the three Saṅgha jewels. If real wisdom harmonizes with the truth according with wisdom, it preaches the non-sequential three truths; thus there are practitioners of sudden cultivation who receive the Dharma and become the Saṅgha of the cause and effect of the Perfect Teaching. Not only does this cause others to receive the teaching and become the Saṅgha, but [the Buddha] can also manifest as biased and perfect practitioners who cultivate and accomplish the Saṅgha jewel.