觀音玄義記 3.21

3.21

二、「若能」下，指修是佛，二：初、廣引經文，二：初、引證齊佛，三：初、約《大經》觀緣得佛。十如即是十二因緣，今觀即性，故見三千即空假中，名上上智。初心修此，即名得佛。二、引《淨名》觀身等佛。觀境雖異，實相豈殊？故得觀自身心，等彼果佛。三、引《華嚴》心佛無差，如前委說。二、「若作」下，約經歎觀，二：初、歎正觀。餘觀望此皆悉偏邪，迦葉未聞已前皆是邪見。二、「即開」下，歎是佛。開示悟入佛之知見，今家四釋：一、圓四位，住行向地。二、圓四智，謂道慧即畢竟空，二道種慧不思議假。三、一切智，雙遮中道。四、一切種智，雙照中道。三、圓四門，即不思議空門有門，雙非雙亦也。四、圓四觀、即三觀皆空、三觀皆假，即三而一、即一而三，皆如次對開示悟入。四位竪論，餘三橫辯，故知開等通淺通深。「座室衣三皆稱如來」者，以用果法為行故也。位雖高下，境觀無殊，是故四儀皆應起塔。二、「如此」下，結成佛法。非今所明，難越九界。

Second, from "If one is able..." downward, pointing out that cultivation is the Buddha, which has two [parts]: first, broadly citing sūtra passages, which has two [parts]: first, citing evidence to equate with the Buddha, which has three [parts]: first, regarding the *Mahāparinirvāṇa-sūtra*, contemplating conditions to attain the Buddha. The ten suchnesses are just the twelve links of dependent arising; now contemplating them as identical to nature, one thus sees that the three thousand are identical to emptiness, provisionality, and the middle, which is named the highest wisdom. When a beginner cultivates this, it is called attaining the Buddha. Second, citing the *Vimalakīrti-nirdeśa* to contemplate the body as equal to the Buddha. Although the objects of contemplation are different, how could the true mark be different? Therefore, one is able to contemplate one's own body and mind as equal to that fruition Buddha. Third, citing the *Avataṃsaka-sūtra* that mind and Buddha are without difference, as explained in detail before. Second, from "If one performs..." downward, praising the contemplation in terms of the sūtras, which has two [parts]: first, praising the correct contemplation. Other contemplations, compared to this, are all biased and erroneous; before Kāśyapa had heard this, they were all wrong views. Second, from "It opens..." downward, praising it as being the Buddha. For opening, displaying, awakening to, and entering the knowledge and vision of the Buddha, our school has four explanations: 1. The four stages of the Perfect [Teaching]: the abodes, practices, dedications, and grounds. 2. The four wisdoms of the Perfect [Teaching]: wisdom of the path, which is ultimate emptiness; second, wisdom of path species, which is the inconceivable provisional; third, all-knowledge, which doubly quells in the middle path; fourth, knowledge of all species, which doubly illuminates in the middle path. 3. The four gates of the Perfect [Teaching]: namely, the inconceivable gate of emptiness, gate of existence, [gate of] both negation, and [gate of] both affirmation. 4. The four contemplations of the Perfect [Teaching]: namely, the threefold contemplation as all empty, the threefold contemplation as all provisional, identical to three and yet one, identical to one and yet three—each respectively corresponds to opening, displaying, awakening to, and entering. The four stages are discussed vertically, while the other three are explained horizontally; hence we know that opening and the rest apply both to the shallow and to the deep. "The seat, the room, and the robe all are called the Tathāgata": this is because one takes the fruitional dharma as practice. Although the stages differ in height, the object and contemplation are without distinction; therefore in all four postures of deportment one should erect a stūpa. Second, from "Such..." downward, he concludes by completing the Buddha-dharma. Unless it is what is clarified here, it is difficult to transcend the nine realms.