觀音玄義記 4.20

4.20

三、明宗，四：初、正明今品宗，二：初、略指。體章既明智合法身，斯是出纏之體也。此體廣有自在之應，此應對於冥顯兩機，收一品文罄無不盡，故以感應為此品宗。二、「十界」下，示相，二：初、示機應相。上出纏之體是寂照之知，十機若扣即寂之照，遂蒙真智冥拔眾苦。十機若扣即照之寂，乃蒙應像顯與諸樂。寂照不二只是一知，與拔雖殊豈須動念？「致有前後」者，即二問答，說有前後非一時也。二、「益文」下，二、示宗要義。七難三毒二求得脫，三十三身、十九說法得度。此之文義喻如綱目。若牽感應之綱，目無不動。斯為宗要，誰謂不然。二、「餘經」下，與他經辯異，二：初、示他用因果。本部明一乘因果，《淨名》明佛國因果，《觀經》明心觀，《金光明》指果德。雖單複不同，而不出因果，斯是眾經明宗之相。二、「今品」下，就此明去取，二：初、去因果通義。言「不爾」者，明今品宗不用因果也。何者？若以義推，誰無因果？從凡至聖能感所感，此義通漫，非的今宗。「但經意不至此」者，出不用因果之意，蓋由經文不談觀音自行修證故也。以如來答得名之由，但云即時觀其音聲，尚不明觀音聲觀法，豈有觀成入位之相？若《佛頂首楞嚴經》云「昔觀世音佛，教我從聞思修入三摩地。初於聞中入流亡所，所入既寂，動靜二相了然不生。如是漸增，聞所聞盡，盡聞不住，覺所覺空。空覺極圓，空所空滅。生滅既滅，寂滅現前，忽然超越世出世間，十方圓明獲二殊勝：一者上合十方諸佛本妙覺心，與諸如來同一慈力。二者下合十方一切六道眾生，與諸眾生同一悲仰。乃至同慈力故能現應身，同悲仰故能施無畏。」又《大悲心陀羅尼經》云「昔千光王靜住如來，為我說此廣大圓滿無礙大悲心陀羅尼。以金色手摩我頂上，作如是言：『汝當持此心呪，普為惡世一切眾生作大利樂。』我於是時始住初地，一聞此呪故超第八地，乃至身生千手千眼等。」若今大部跡本二門廣明如來修因證果，及諸經中明佛因果，文皆可見。此品不然，故云文意似不至此也。二、「機家」下，取感應扶文。以前答中冥應顯機，具詮三業，稱名、常念及禮拜等，文有因也。免七種難、離三毒根，文有果也。至後答中顯應冥機，是故不說三業現因而感諸身，說皆云得度，蓋隨淺深悉能到岸，此有果文也。此因果文以感往收，有何所漏？「聖雖無」下，文雖不示觀音修證，而具談冥顯濟物無窮，以應往收更無所失。

Third, explaining the central theme, in four parts: first, directly explaining the central theme of this chapter, in two parts: first, a brief indication. Since the section on the substance has already clarified that the luminous wisdom unites with the dharmakāya, this is the substance freed from entanglement. This substance broadly possesses responses of sovereign ease, and these responses correspond to the two capacities, the unmanifest and the manifest, completely encompassing the text of this entire chapter with nothing left out; therefore, stimulus and response are taken as the central theme of this chapter. Second, from "ten realms" downward, demonstrating its characteristics, in two parts: first, demonstrating the characteristics of capacity and response. The substance freed from entanglement above is the knowing of quiescence and illumination; if the ten capacities knock against the illumination that is identical to quiescence, they then receive the unmanifest eradication of all suffering by the true wisdom. If the ten capacities knock against the quiescence that is identical to illumination, they then receive the manifest granting of various joys through responsive forms. Quiescence and illumination are non-dual and are just a single knowing; although giving and eradicating are different, how could there be any need to move thought? "Resulting in there being a sequence" refers to the two questions and answers, which are spoken in sequence and not all at once. Second, from "the text on benefit" downward, demonstrating the essential meaning of the central theme. Escaping the seven disasters, three poisons, and two desires, and being delivered by the thirty-three bodies and nineteen preachings of the Dharma—the words and meanings of this are like the main cord and the meshes of a net. If one pulls the main cord of stimulus and response, there are no meshes that do not move. This is the essential theme; who could say otherwise? Second, from "other sūtras" downward, distinguishing this from other sūtras, in two parts: first, showing how others employ cause and effect. The main text [of the Lotus Sūtra] explains the cause and effect of the One Vehicle, the *Vimalakīrti-nirdeśa* explains the cause and effect of the Buddha-land, the *Contemplation Sūtra* explains mental contemplation, and the *Suvarṇaprabhāsa* points to the fruit virtue. Although they differ in being single or compound, they do not go beyond cause and effect; these are the characteristics of explaining the central theme across various sūtras. Second, from "this chapter" downward, explaining what is rejected and what is adopted in this context, in two parts: first, rejecting the common meaning of cause and effect. Saying "it is not so" clarifies that the central theme of this chapter does not employ cause and effect. Why? If deduced by meaning, who is without cause and effect? From ordinary beings up to sages, that which can stimulate and that which is stimulated—this meaning is broad and diffuse, not specific to the present central theme. "It is only that the sūtra's intention does not extend to this" brings out the reason for not using cause and effect: it is because the sūtra text does not discuss Avalokiteśvara's own practice, cultivation, and realization. For when the Tathāgata answers the reason for obtaining the name, he merely says that [Avalokiteśvara] immediately contemplates their sounds, not yet clarifying the contemplation method of contemplating the sounds; how could there be the characteristics of the contemplation being completed and entering the stages? As in the *Śūraṅgama Sūtra*, which says: "Formerly, Avalokiteśvara Buddha taught me to enter samādhi from hearing, reflection, and cultivation. Initially, within hearing, I entered the flow and forgot the object; when the entered [state] was already quiescent, the two marks of movement and stillness clearly did not arise. In this way it gradually increased, so that hearing and what was heard were exhausted; not abiding in exhausted hearing, awareness and what was aware were empty. When the empty awareness was utterly perfected, emptiness and what was emptied were extinguished. When arising and ceasing were already extinguished, quiescent cessation appeared before me; suddenly I transcended the worldly and world-transcending, and, perfected and luminous in the ten directions, I obtained two supreme wonders: first, above, I united with the original marvelous enlightened mind of the Buddhas of the ten directions, having the identical power of kindness with all Tathāgatas; second, below, I united with all living beings of the six paths of the ten directions, having the identical sympathetic longing with all living beings. […] Even to having the power of kindness, being therefore able to manifest responsive bodies, and having sympathetic longing, being therefore able to bestow fearlessness." Again, the *Mahākāruṇika-citta Dhāraṇī Sūtra* says: "Formerly, the Tathāgata Sahasrarasmipratipūrṇa-śāntigato-rāja expounded for me this vast, perfect, unhindered Great Compassion Heart Dhāraṇī; rubbing the crown of my head with his golden-hued hand, he spoke these words: 'You should uphold this heart mantra and broadly create great benefit and joy for all living beings in the evil age.' At that time I had only just abided on the first bhūmi; upon hearing this mantra once, I leaped over to the eighth bhūmi, up to having a body that produced a thousand hands and a thousand eyes, and so forth." As for the present main work, its two gates of trace and original broadly explain the Tathāgata's cultivation of cause and realization of fruit, and in various sūtras the Buddha's cause and effect is clarified; the texts can all be seen. This chapter is not like that; therefore it says that the intention of the text seems not to extend to this. Second, from "the capacity's part" downward, adopting stimulus and response to support the text. In the previous answer, the unmanifest response and manifest capacity fully expound the three karmas—calling the name, constantly being mindful, and bowing with veneration, etc.—so the text has the cause. Avoiding the seven disasters and being freed from the three roots of poison—the text has the fruit. Coming to the latter answer, where there is the manifest response and unmanifest capacity, it therefore does not speak of the present cause of the three karmas stimulating the various bodies; in speaking of them it always says "they obtain deliverance," which means that according to whether it is shallow or deep, all are able to reach the other shore; this has text on the fruit. If these texts on cause and effect are gathered under stimulus, what could be omitted? From "although the sage does not" downward: although the text does not show Avalokiteśvara's cultivation and realization, it fully discusses the unmanifest and manifest rescuing of living beings without end; if gathered under response, nothing further is lost.