[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) › 4.23 # 觀音玄義記 4.23 觀音玄義記 4.23 - **Language:** Classical Chinese ### [4.23](https://indike.org/pramana/in.bauddha.taisho.1727.4.23) 四、「問若」下，雜料揀顯相。共十一番問答，分五：初、四番約機揀，四：初、善惡俱感明微義，二：初、問。「若言」等者，即《大本》釋名中云「機是微義」。故《易》云「機者動之微、吉之先。」現眾生有將生之善，此善微微將動而得為機。今以善例惡，亦有將生微動之義，可得為機否？「答然」者，許亦是機。聖心圓照，善惡不遺。善微將生念欲與樂，惡微將生念欲拔苦。二、性善冥伏明生義，二：初、問。不知性善有可生義，故興此問。二、答。冥伏未現故須聖應，是善性故得將生。三、善惡慈悲相關義，二：初、問。若善已成，不須關聖。若關聖應，微善成著；惡關聖應，亦微惡成著邪？二、答。聖豈成就眾生之惡？但以善性法爾關慈應。則善成得樂；惡關悲應，惡滅離苦。同體故關，非條然也。四、感應相稱釋宜義，二：初、問。聖智鑑機宜用何法？那將釋感云機宜邪？二、答。宜必相宜，何局於應？底蓋之喻，不在一邊。 > Fourth, from "question: if..." downward, various discernments clarifying the characteristics. There are eleven questions and answers in all, divided into five: first, four rounds discerning with respect to capacity, in four parts: first, clarifying the meaning of subtlety through both good and evil stimulating, in two parts: first, the question. "If one says" and so forth refers to where the \*Major Text\*'s explanation of the name says: "Capacity has the meaning of subtlety." Therefore the \*Changes\* says: "The subtle trigger is the subtlety of movement, the foretoken of good fortune." Living beings currently have good that is about to arise; this good, subtly about to move, can serve as a capacity. Now, using good as a parallel for evil, does evil also have the meaning of subtly moving when about to arise, such that it can serve as a capacity or not? "Answer: it is so" concedes that it is also a capacity. The sage's mind illuminates universally, omitting neither good nor evil. When good is subtle and about to arise, the thought is to grant joy; when evil is subtle and about to arise, the thought is to eradicate suffering. Second, clarifying the meaning of arising through inherent good being unmanifestly submerged, in two parts: first, the question. Not knowing that inherent good has the meaning of being able to arise, this question is therefore raised. Second, the answer. Because it is unmanifestly submerged and not yet manifest, it requires the sage's response; because it is the nature of good, it is able to be about to arise. Third, the meaning of good and evil relating to kindness and compassion, in two parts: first, the question. If good is already accomplished, there is no need to relate to the sage. If it relates to the sage's response, does subtle good become prominent, and when evil relates to the sage's response, does subtle evil also become prominent? Second, the answer. How could the sage accomplish the evil of living beings? It is simply that the nature of good naturally relates to the response of kindness, and upon this response good is accomplished and joy is attained; evil relates to the response of compassion, and evil is extinguished and suffering is escaped. Because they are of the same substance they relate; they are not separate. Fourth, explaining the meaning of suitability through stimulus and response matching each other, in two parts: first, the question. The sage's wisdom examines the capacity to determine what Dharma is suitable to employ; why then interpret the stimulus by saying the capacity is suitable? Second, the answer. Suitability must be mutual suitability; why restrict it to the response? The metaphor of the base and the lid does not rest on one side alone. > — English (machine translation) (machine translation) - [Previous: 4.22](https://indike.org/pramana/in.bauddha.taisho.1727.4.22) - [Next: 4.24](https://indike.org/pramana/in.bauddha.taisho.1727.4.24) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1727.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.4.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.4.23](https://indike.org/pramana/in.bauddha.taisho.1727.4.23) · Pramāṇa