觀音玄義記 4.15

4.15

七、方便普，二：初、簡通取別。毘曇三道方便道伏，無礙道斷解脫道證。今以無礙而為道中，進行伏惑名前方便，於解脫位觀機授法皆後方便。二、「若二」下，明普不普，三：初、小教不普。「小菩薩」者，藏通二教也。「不云別」者，以今正明道後方便，別證同圓，故不言也。二、圓教名普。「二諦為方便」者，圓人雖乃三諦頓觀，中須是實、二諦為權，故二名方便。應知三諦是性三因，而緣了屬修，故三互融離縱橫過。不同別教，三皆在性互不相收。是故真則三諦俱破，俗則三諦俱立。既破既立，方便義成。「收得一切方便」者，此之破立，何所不收？若人若天、若小若大，所有智慧為俱破攝，人等福善為俱立收。以此破立資發中三不破不立，故一念圓觀具性具修、含權含實，思議不絕莫造其門。「入中道已雙照」等者，道前自行既以二諦資發於中，道後利他亦復如是。照真則以真身益物，照俗則以應身赴機，故神變二字有通有別。通則二身皆有神變；別則真運神靈拔三障苦，應能變現與三德樂。皆以三千而為神變，故云「遍十法界」。雙照用增、雙遮體顯，於其法身何損之有？圓人始末方便既然，故皆名普。

Seventh, "pervasiveness of expedients," in two parts: first, discriminating the shared and taking the distinct. In the three paths of the Abhidharma, the path of expedient means subdues, the path of non-obstruction severs, and the path of liberation realizes. Now, taking non-obstruction as the center of the path, advancing and subduing afflictions is called the preliminary expedient; in the station of liberation, observing capacities and conferring the Dharma are all subsequent expedients. Second, from "if the two" down, explaining what is pervasive and what is not, in three parts: first, the lesser teachings are not pervasive. "Lesser bodhisattvas" refers to the two teachings of the Tripiṭaka and the Shared. As for "not speaking of the Distinct," because it now properly explains the expedients subsequent to the path, and the realization of the Distinct is identical to the Perfect, therefore it is not mentioned. Second, the Perfect Teaching is called pervasive. Regarding "the two truths serving as expedients," although the person of the Perfect [Teaching] suddenly contemplates the three truths, the Middle must be the real, and the two truths are the provisional; hence the two are called expedients. One should know that the three truths are the three causes of Buddha-nature, whereas revealing and conditional belong to cultivation; therefore the three are mutually interpenetrating, free from the faults of vertical and horizontal [separation]. Unlike the Distinct Teaching, where all three reside in inherent nature and do not mutually encompass each other. For this reason, in the real, all three truths are simultaneously broken; in the conventional, all three truths are simultaneously established. Since they are both broken and established, the meaning of expedient is accomplished. Regarding "encompassing all expedients," what does this breaking and establishing not encompass? Whether humans or devas, lesser or greater, all wisdom is encompassed by the simultaneous breaking, and the merit and good of humans and the like are encompassed by the simultaneous establishing. Using this breaking and establishing to assist and activate the middle three, which are neither broken nor established, a single thought of the perfect contemplation is endowed with both inherent nature and cultivation, and embraces both the provisional and the real—so endlessly inconceivable that none can enter its gate! Regarding "having entered the Middle Way, doubly illuminating" and so forth, just as one's self-cultivation prior to the path uses the two truths to assist and activate the Middle, so too is benefiting others subsequent to the path. Illuminating the real, one benefits beings with the true body; illuminating the conventional, one accords with capacities with the responsive body. Therefore the two words "spiritual" and "transformation" have both shared and distinct [meanings]. In the shared sense, both bodies possess spiritual transformations; in the distinct sense, the true activates spiritual power to uproot the suffering of the three hindrances, and the responsive can manifest transformations to bestow the bliss of the three virtues. Both use the three thousand [realms] as their spiritual transformations; hence it is said, "pervading the ten dharmadhātus." With double illumination, function increases; with double quelling, substance becomes manifest—how could there be any harm to the Dharmakāya? Since this is so for the expedients from beginning to end of the person of the Perfect [Teaching], all are called pervasive.