[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) › 3.2 # 觀音玄義記 3.2 觀音玄義記 3.2 - **Language:** Classical Chinese ### [3.2](https://indike.org/pramana/in.bauddha.taisho.1727.3.2) 第二、釋觀智，二：初、標列。二、「結境」下，解釋，二，初、結束世音之境。欲明觀智，先束境界。世間音聲品類無邊，塵沙莫喻，須依聖教結示諦境，方可明觀。觀不依諦，邪錯何疑。十界是因緣境者，以十如是類十二緣，義無別故。二、「二明」下，正明能觀之智，二：初、泛明諸境觀。諦緣通四教故四，三諦唯別圓故二，二諦加三接故七，一實唯圓極故一。無諦體忘，觀亦不立。二、「今約」下，今依三諦觀者，境順《涅槃》新伊之文，觀依《中論》相即之說，蕩情立法示妙融心，像末觀門此為最也。初、示境通別。通對頓觀，別對漸觀。二、「今對」下，明觀漸頓，二：初、雙列。二、「次第」下，雙釋，二：初、歷教釋二種觀，二：初、偏圓並釋，二：初、約諸部釋，五：初、依《瓔珞》明三觀。體於三假四句不生，即俗見真，名從假入空觀。觀三假俗入即空真，由俗入真復名二諦。於空不證，分別一切三假藥病，應病授藥，故名從空入假。前用真破俗，今用俗破真。若俗若真破用既均，復名平等。以前二破作雙遮方便，即以二用作雙照方便。次第破用既立，一心遮照可修，故云「二觀為方便」等。三觀俱用，從勝名中。心既即中，思議忘泯，名第一義諦觀。二、「此之」下，依《大品》明三智，三：初、正明三智相。「內法內名」者，謂理內所詮法相及能詮名字。「外法外名」者，即理外所詮法相及能詮名。空觀若成，於此名相悉能體達無我我所。故佛言：「摩訶迦葉，婆羅門法皆知、沙門法皆知。」故云內外能知能解。然其空智，但能總達諸法無生，不能別知諸法緣起，故不能用諸佛道法發起眾生一切善種。假觀能爾，故以道種而名其智。「於一種」等者，夫中觀智者，則了一切皆是中道，中則不偏，絕待為義。一法若中，則一切眾生因種、一切佛之道法無不咸趣。一外有法，不名中也。一法既爾，一切皆然，故云於一種智，知一切道、知一切種。「一相」等者，結前所說而成遮照。雙遮則一相寂滅，雙照則種種皆知，遮照同時故名一切種智。 > Second, explaining the contemplative wisdom, which has two parts: First, indicating and listing. Second, from "Concluding the object..." below, the explanation, which has two parts: First, concluding and gathering the object of the sounds of the world. Wishing to clarify contemplative wisdom, one must first gather the realm of the object. The varieties of worldly sounds are boundless, beyond the metaphor of dust and sand; one must rely on the sacred teachings to conclude and reveal the object of the truths before one can clarify contemplation. If contemplation does not rely on the truths, how could there be any doubt that it is erroneous? That the ten realms are the object of causes and conditions is because the ten suchnesses are analogous to the twelve links of dependent origination, their meaning being no different. Second, from "Second, clarifying..." below, directly clarifying the wisdom that can contemplate, which has two parts: First, broadly clarifying the various objects and contemplations. The truths and conditions run through the four teachings, hence four; the three truths belong only to the Distinct and Perfect \[teachings\], hence two; the two truths with the three connections added make seven; the one reality belongs only to the ultimate Perfect \[teaching\], hence one. Without the substance of the truths forgotten, contemplation is not established. Second, from "Now, in terms of..." below, the contemplation according to the three truths at present: the object accords with the text on the "new letter i" in the Mahāparinirvāṇa-sūtra, and the contemplation relies on the explanation of mutual identity in the Mūlamadhyamakakārikā, sweeping away emotional clinging and establishing the Dharma to reveal the marvelous, interpenetrating mind; for the Semblance and Final Dharma ages, this is the supreme gateway of contemplation. First, showing the comprehensive and distinct aspects of the object. The comprehensive corresponds to the sudden contemplation, and the distinct corresponds to the gradual contemplation. Second, from "Now, in contrast..." below, clarifying the gradual and sudden contemplation, which has two parts: First, listing both. Second, from "In sequence..." below, explaining both, which has two parts: First, explaining the two kinds of contemplation through the teachings, which has two parts: First, explaining both the biased and the perfect, which has two parts: First, explaining in terms of the various scriptures, in five points: First, clarifying the three contemplations based on the Yingluo jing. Realizing that within the three designations the four propositions do not arise, seeing the real right in the conventional, is called the contemplation of entering emptiness from the conventional. Contemplating the conventionality of the three designations and entering the emptiness that is the real, entering the real by way of the conventional, is also called the two truths. Not realizing \[and stopping in\] emptiness, one discriminates all the medicines and sicknesses of the three designations and gives medicine according to the sickness; hence it is called entering the conventional from emptiness. Previously, the real was used to break the conventional; now the conventional is used to break the real. When the breaking and functioning of both the conventional and the real are equalized, it is also called equality. Taking the previous two breakings as the expedient means for dual quelling, one then takes the two functions as the expedient means for dual illuminating. When sequential breaking and functioning are established, dual quelling and illuminating in a single mind can be cultivated; hence it is said, "The two contemplations are the expedient means," and so forth. When all three contemplations are employed, it is named "middle" from the superior. When the mind is identical to the middle, thinking and deliberation are forgotten and eliminated; this is called the contemplation of the supreme truth. Second, from "These..." below, clarifying the three wisdoms based on the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, in three parts: First, directly clarifying the characteristics of the three wisdoms. "Internal dharmas and internal names" refers to the characteristics of dharmas expressed within principle and the names that express them. "External dharmas and external names" refers to the characteristics of dharmas expressed outside principle and the names that express them. If the contemplation of emptiness is perfected, one can thoroughly realize that these names and characteristics are without self and without what belongs to self. Therefore the Buddha said: "Mahākāśyapa, one knows all the dharmas of the brāhmaṇas and knows all the dharmas of the śramaṇas." Hence it says that one can know and understand internal and external \[dharmas\]. However, the wisdom of emptiness can only generally penetrate the non-arising of all dharmas, but cannot distinctively know the conditioned arising of all dharmas; hence it cannot use all the Buddha-dharmas of the path to stimulate all good seeds in sentient beings. The contemplation of the conventional can do so; hence its wisdom is named after the kinds of paths. As for "in a single knowledge," and so forth: The wisdom of the middle contemplation realizes that everything is the Middle Way; the middle is unbiased, taking absolute transcendence as its meaning. If a single dharma is the middle, then the causal seeds of all sentient beings and the path-dharmas of all Buddhas without exception converge in it. If there is a dharma outside the one, it is not called the middle. Since a single dharma is like this, all are likewise; hence it says that in a single knowledge, one knows all paths and knows all kinds. As for "the single mark," and so forth: concluding the previous explanation to form quelling and illuminating. Dual quelling means that the single mark is tranquil and extinguished; dual illuminating means that the various kinds are all known. Because quelling and illuminating are simultaneous, it is called the wisdom of all modes. > — English (machine translation) (machine translation) - [Previous: 3.1](https://indike.org/pramana/in.bauddha.taisho.1727.3.1) - [Next: 3.3](https://indike.org/pramana/in.bauddha.taisho.1727.3.3) - [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.3.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.3.2](https://indike.org/pramana/in.bauddha.taisho.1727.3.2) · Pramāṇa