觀音玄義記 3.4

3.4

三、「此三」下，對《大經》四智，二：初、略示四智相。《大經》二十五云「觀因緣智，凡有四種：謂下、中、上、上上。下智觀者不見佛性，以不見故得聲聞菩提。中智觀者不見佛性，不見佛性故得緣覺菩提。上智觀者見不了了，不了了故住十住地。上上智觀者見則了了，得阿耨菩提。」《輔行》釋云「因緣不殊、四觀不等，對別教中云住十住地者，以次第行從住入空，乃至十地方入中道。次第住三，故名為住，住及不了並約教道。」二、「涅槃」下，對上判離合。四教證修唯三觀智，空分析體，故成四也。《大經》觀緣明四智者，取藏析空為下智故。《大品》三智《瓔珞》三觀，簡小明衍故。若以二經之三就大經四者，應開析空生滅一切智。若以大經四就二經三者，應合下中同入空智。

Third, from "These three..." below, comparing with the four wisdoms of the Mahāparinirvāṇa-sūtra, which has two parts: First, briefly showing the characteristics of the four wisdoms. Chapter twenty-five of the Mahāparinirvāṇa-sūtra states: "The wisdom that contemplates causes and conditions has four kinds: lower, middle, superior, and supreme. Those who contemplate with lower wisdom do not see Buddha-nature; because they do not see it, they attain the bodhi of the śrāvaka. Those who contemplate with middle wisdom do not see Buddha-nature; because they do not see Buddha-nature, they attain the bodhi of the pratyekabuddha. Those who contemplate with superior wisdom do not see it clearly; because they do not see it clearly, they abide in the ten abodes. Those who contemplate with supreme wisdom see it clearly and attain anuttarasamyaksaṃbodhi." The Fuxing explains: "Causes and conditions are not different, but the four contemplations are not equal. Concerning the statement in the Distinct Teaching about abiding in the ten abodes, because the sequential practice enters emptiness from the abodes, and only upon reaching the ten grounds enters the Middle Way, sequentially abiding in the three, it is called 'abiding'; 'abiding' and 'not clearly' are both spoken in terms of the pedagogical path of the teaching." Second, from "The Nirvāṇa..." below, judging separation and combination in comparison to the above. The realization and cultivation of the four teachings comprise only three contemplative wisdoms; because emptiness is divided into analyzing and embodying [phenomena], they become four. The Mahāparinirvāṇa-sūtra clarifies four wisdoms in contemplating conditions because it takes the Tripiṭaka [Teaching's] analyzing emptiness as the lower wisdom. The three wisdoms of the Pañcaviṃśati and the three contemplations of the Yingluo jing exclude the Small [Vehicle] and clarify the Great [Vehicle]. If one matches the three of the two sūtras to the four of the Mahāparinirvāṇa-sūtra, one should open analyzing emptiness into the all-knowledge of arising and ceasing. If one matches the four of the Mahāparinirvāṇa-sūtra to the three of the two sūtras, one should combine the lower and middle into the single wisdom of emptiness.