[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 3.18 # 觀音玄義記 3.18 觀音玄義記 3.18 - **Language:** Classical Chinese ### [3.18](https://indike.org/pramana/in.bauddha.taisho.1727.3.18) 二、「故大」下，引月愛明僧相，二：初、據經文明諸地智斷，二：初、正引《涅槃》，二：初、通譬諸地，二：初順喻白黑論增減：二：初、舉月光喻。白月光增以喻發智，黑月光減以喻斷惑。喻雖前後，法乃同時。二、「月性」下，以體用合實相則因果不二。智斷則增減有殊，諸法不生、諸法不滅，三千無改也。煩惱滅、般若生，無明即明也。「大經」等者，以無明體是彊覺，故亦稱為明。二、「如是」下，約法地地論智斷。捨喻就法，四十二地一一智斷，故云皆具。二、「若十」下，別對諸地，二：初、以晦望對妙覺。月望以喻妙覺理體智德二俱圓極，故重云不生。月晦以喻妙覺獨頭相應二皆究盡，故重云不滅。二、「初三」下，約開合對諸地。合前開後，故以十五對四十二。此中初三，即有黑白兩初三也，乃至十五亦復如是。二、「仁王」下，例諸般若。但明因位，故以十四對四十一地，地地之中具三般若。二、「如此」下，結僧寶立一切因果。若與中道理和，必與三教事和，是則權實因果皆由中道而得建立。二、「若不」下，約迷中即破漸頓三寶四諦，二：初、示得前失後。四教三寶及四四諦，但依二種中道而立。藏通依離斷常中，別圓依佛性中，各有即離故成四教。外計斷常都迷二中，故失四教三寶四諦。三教得失，在文可見。二、「傳傳」下，明前多後少。二、以權顯實，二：初、約圓詮廢漸問。二、約權能顯實答，二：初舒漸顯圓，二：初、以觀例教。觀既以次顯於不次，教亦以三顯於一圓。利可直談、鈍宜漸顯，今若四說利鈍不遺。二、「若不」下，以三顯圓，二：初、示立三意。二、「雖說」下，引文證釋。「餘深法」者，藏通餘而不深，圓教深而不餘，別教亦餘亦深，故將唯餘及以兩亦助顯唯深。「弄引」者，「引」去聲。謂曲弄之前，必有引起。言「開空法道」者，謂前三教是開通圓空之法道也。二、「若入」下，卷權歸實，二：初、廢三立圓。前是為實施權，今明廢權立實，十方三世法皆爾也。二、「復次」下，忘言契理。寄言顯理、從偏入圓，權非實是。恐失意者是非不泯，故以雙非絕其思議。權既不生，實亦不生，故二不生彰乎妙契。應知此立非權非實，但是祛乎著語之情，其所契悟理無別途，勿謂雙非理過一實。二、觀心，明二種觀。 > Second, from "Therefore the Great \[Parinirvāṇa Sūtra\]..." onward, citing "The Moon-Loving \[Samādhi\]" to clarify the marks of the Saṅgha, which has two parts: first, relying on the sūtra text to clarify the wisdom and abandonment across the stages, which has two parts: first, directly citing the Nirvāṇa \[Sūtra\], which has two parts: first, universally using metaphors for the stages, which has two parts: first, applying the metaphor of the waxing and waning \[moon\] to discuss increase and decrease, which has two parts: first, raising the metaphor of moonlight. The increase of light in the waxing moon metaphors the arising of wisdom; the decrease of light in the waning moon metaphors the abandonment of delusions. Although the metaphor has before and after, the dharmas are simultaneous. Second, from "The moon's nature..." onward, uniting the substance and function: the true mark entails that cause and effect are not two; wisdom and abandonment entail distinct increase and decrease; all dharmas do not arise and all dharmas do not perish; the three thousand \[realms\] are unchanged. Afflictions perish and prajñā arises; avidyā is identical with vidyā. In the passage "The Great Sūtra..." and so forth, because the substance of avidyā is an intense consciousness, it is also called vidyā. Second, from "Like this..." onward, discussing wisdom and abandonment in terms of the dharmas of each stage. Leaving behind the metaphor to approach the dharmas, across the forty-two stages each has wisdom and abandonment; hence it says "all possess." Second, from "If the tenth..." onward, separately correlating with the stages, which has two parts: first, correlating the dark moon and full moon with marvelous enlightenment. The full moon metaphors marvelous enlightenment's principle-substance and wisdom-virtue both reaching the ultimate perfection; hence it repeats "unproduced." The dark moon metaphors marvelous enlightenment's isolated and corresponding \[delusions\] both being thoroughly exhausted; hence it repeats "imperishable." Second, from "The first three..." onward, correlating with the stages in terms of merging and dividing. Merging the former and dividing the latter, fifteen is correlated with forty-two. Here, "the first three" includes the two third days of the waxing and waning periods, and so forth up to the fifteenth day. Second, from "The Benevolent King..." onward, taking the prajñās as an example. Only clarifying the causal stages, fourteen are correlated with forty-one stages, and in stage after stage the three prajñās are complete. Second, from "Such..." onward, concluding with the Saṅgha jewel establishing all cause and effect. If it harmonizes with the principle of the Middle Way, it will certainly harmonize with the phenomena of the three teachings; thus the provisional and real causes and effects are all established through the Middle Way. Second, from "If not..." onward, explaining that delusion regarding the Middle Way refutes the gradual and sudden three jewels and four truths, which has two parts: first, showing the attainment of the former and loss of the latter. The four teachings' three jewels and four kinds of four truths are established relying on only two kinds of Middle Way: the Tripiṭaka and Shared rely on the Middle Way of separation from annihilation and permanence; the Separate and Perfect rely on the Middle Way of Buddha-nature. Each has identity or separation, thus forming the four teachings. Non-Buddhists who grasp at annihilation or permanence are completely deluded about both Middle Ways, and thus lose the four teachings' three jewels and four truths. The gains and losses of the three teachings can be seen in the text. Second, from "Successively..." onward, clarifying more in the former and less in the latter. Second, using the provisional to reveal the real has two parts: first, the question regarding the perfect expression discarding the gradual; second, the answer regarding the provisional being able to reveal the real, which has two parts: first, unfolding the gradual to reveal the perfect, which has two parts: first, using contemplation as an analogy for the teaching. Since contemplation uses the sequential to reveal the non-sequential, the teaching also uses the three to reveal the one perfect. The sharp may be addressed directly; the dull should be gradually revealed; now, if preached in four ways, neither sharp nor dull will be left out. Second, from "If not..." onward, using the three to reveal the perfect, which has two parts: first, indicating the intent of establishing the three; second, from "Although preached..." onward, citing texts as proof and explanation. As for "other deep dharmas," the Tripiṭaka and Shared are other but not deep; the Perfect Teaching is deep but not other; the Separate Teaching is both other and deep; hence using what is only other and what is both to help reveal what is only deep. "Prelude" (弄引): yǐn is in the departing tone; it means that before the tune, there must be a prelude. Regarding "the legal path opening emptiness," it means that the previous three teachings are the path of Dharma that opens and leads to the perfect emptiness. Second, from "If entering..." onward, rolling up the provisional into the real has two parts: first, discarding the three and establishing the perfect. Previously it was establishing the provisional for the sake of the real; now it clarifies discarding the provisional and establishing the real; the Dharma across the ten directions and three times is entirely like this. Second, from "Furthermore..." onward, forgetting words to accord with principle. Relying on words to reveal principle, entering the perfect from the biased, the provisional is wrong and the real is right. Fearing that those who miss the point will not eliminate right and wrong, it cuts off thought and discussion through the dual negation. Since the provisional does not arise, the real also does not arise; therefore the non-arising of both illustrates the marvelous accord. One should know that this establishment of neither provisional nor real merely dispels emotional attachment to words; the principle realized has no other path; do not say that the principle of the dual negation surpasses the one real. Second, the contemplation of mind clarifies the two kinds of contemplation. > — English (machine translation) (machine translation) - [Previous: 3.17](https://indike.org/pramana/in.bauddha.taisho.1727.3.17) - [Next: 3.19](https://indike.org/pramana/in.bauddha.taisho.1727.3.19) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1727.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.3.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.3.18](https://indike.org/pramana/in.bauddha.taisho.1727.3.18) · Pramāṇa