觀音玄義記 1

English (machine translation) 1

Language: English

1.1

Composed by the Śramaṇa Zhili of Siming during the Song dynasty.

Zhili bows his head and reflects: In my early years, yearning for learning, I took refuge at Baoyun. Meeting Dharma Master Shou as he lectured on this chapter, my faculties were dull, so I repeatedly inquired about doubts. My late master, mindful of my diligence in study, did not spare any effort to guide me, and thus the meanings he taught were roughly committed to heart. Those who heard it together in the past are now each frail and decaying. Fearing that what was perceived earlier will not benefit posterity, we mutually encouraged my untalented self to make a transcript for the world. But I fear that my dark and erroneous understanding might distort what is transmitted; I look forward to corrections by wise men of the Perfect School. At this time, on the first day of the eighth month in the xinyou year, the fifth year of the Tianxi era [1021 CE], I lay down my brush, hence this preface.

1.3

"Profound Meaning of the Guanyin [Chapter]" is stated in abbreviated form; fully given, it should be called "Profound Meaning of the Samantamukha-parivarta of Avalokiteśvara Bodhisattva." Because in its preface and in its primary text it fully clarifies both person and Dharma, it is for now titled in abbreviation. As for "Profound Meaning," it refers to the doctrinal gateways capable of explaining [the text]. "Profound" is an appellation for what is subtle and difficult to see. "Meaning" means having a deep foundation. This is because the Great Master, through the power of samādhi, penetrated the limits of dharmatā and deeply saw the significance of the person and Dharma in the present chapter. It should be known that the five meanings including the name are all subtle, and the wisdom of persons of the seven expedient stages cannot see them. "Fascicle One": since there are two scrolls, they are distinguished as upper and lower. Next, to show the person capable of speaking [the teaching]: namely, Tiantai Zhizhe. Since it was recorded by a disciple from what was spoken, he dared not directly pronounce his Dharma taboo-name. Mount Tiantai is the place where the Great Master dwelled and entered quiescence, so by means of this place the person is revealed. As for the origin of the mountain's name, the history of his dwelling, the circumstances of his entering extinction, and the wondrous marvels after his extinction, they are fully provided in texts such as the Great Work [the Grand Chronicle], the Fuxing, and the Biechuan, so they are not related in detail here. "Zhizhe" refers to when the Sui Emperor, having sought and received the great Bodhisattva precepts, the Master said: "Your Majesty has gone out of your way to comply with the holy prohibitions; you should be titled Zongchi [Dhāraṇī]." The Emperor said: "The Bodhisattvabhūmi Sūtra says: 'One who transmits the Buddha's lamp of Dharma is a Zhizhe [Wise One].' Since the Master has transmitted the lamp, you may be titled Zhizhe." From then on, whenever memorials and letters were submitted, they all said, "The disciple Zongchi bows in reverent salutation to Zhizhe." As for "Great Master," this is a title because he was the teacher of emperors, kings, and great men; it is not like the titles of official appointments today. "Spoken" means to delight; giving rein to the eloquence of delight in speech, he delighted the disposition of marvelous awakening, distinct from those masters who merely select from sūtras and treatises, compose commentaries, and parse sūtra texts. Thus Dharma Master Daren, observing Zhizhe preaching the Dharma, sighed before the assembly: "This is not what is contained in written commentaries; it is rather observing the capacities and giving rein to eloquence. Prajñā is neither dull nor sharp; sharpness and dullness depend on conditions. Its richness suiting the occasion is its sign of sharpness; when the pond is deep and the flowers large, the dull can grasp its meaning." The recorder was the Venerable Zhang'an, whose understanding and practice were wondrous and extraordinary, and whose deeds from beginning to end are fully revealed in his original biography.

1.4

Explaining the text consists of two parts: first, explaining the prefatory text; second […]. The first has two parts: first, recounting how the true and responsive [bodies] benefit sentient beings; second […]. The first has two parts: first, directly clarifying the true and responsive [bodies]; second […]. The first has two parts: first, indicating the marvelous function of the two bodies; second […]. The first has three parts: first, clarifying that because the substance is marvelous, the two functions are obliterated; second […]. The first has two parts: first, phenomena are interpenetrating and responses are obliterated. "The dharmadhātu is perfectly interpenetrating": because form, mind, dependency, and primary [recompense] are identical to [Dharma-]nature, pointing casually to a single phenomenon encompasses all. All phenomena encompassing all are likewise like this; phenomena mutually encompass one another, all without boundaries, and thus take boundlessness as their boundary. This dharmadhātu is universally and perfectly interpenetrating, which is the hundred realms and thousand suchnesses, the hundred suchnesses and thousand realms. Therefore, one can say it is solely form, solely mind, solely dependency, solely primary; if it were not so, it would not be perfectly interpenetrating. Avalokiteśvara realized this as the fundamental substance, and entirely through this marvelous substance gives rise to responsive forms. Responding with the dharmadhātu to meet the capacities of the dharmadhātu is also the capacities of the dharmadhātu stimulating the responses of the dharmadhātu. The dharmadhātu is non-dual, so subject and object are naturally forgotten. When even stimulus and response are forgotten, how could substance and function differ? Thus, although responses are set forth, there is no response that can remain, hence it says "forms have nothing to be imaged." Second, under "Tathatā...", the nature is pure and the true is forgotten. "Tathatā is pure": the Dacheng qixin lun says: "Tathatā is what is called the mind-nature, which neither arises nor ceases. Therefore, all phenomena from the beginning have always been detached from the marks of verbal explanation, detached from the marks of names and words, and detached from the marks of mental conditioning; they are ultimately equal, without alteration, indestructible, and solely the one mind, hence named tathatā." It also says: "This substance of tathatā has nothing that can be discarded, because all phenomena are entirely real; nor is there anything that can be established, because all phenomena are equally such. Since it can neither be negated nor established, and naturally cuts off words and thoughts, it is fundamentally unconnected with the sands of the Ganges of defilements, hence called pure." Avalokiteśvara realized this as the fundamental substance, and through this substance manifests to all sentient beings, causing them through contemplative practice to know, or to truly or ostensibly perceive it; this knowledge and vision accomplish the benefit of subduing and cutting off [defilements]. If one does not yet possess this knowledge and vision, as long as one's three karmas are diligent and constitute a capacity, one also departs from various sufferings; all these are called transformation. These are all the aspects of how the true body benefits beings.

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Question: Sharing conditions is called "response," and sudden appearance is called "transformation." Neither of these two kinds of bodies is wisdom-virtue; why is transformation now regarded as the true body? Answer: The transformation of sudden appearance is the transformation of transforming and manifesting. Now, discussing transformation in contrast to forms, we take transformation as turning and transforming. Why is that? What was spoken of above regarding forms means that responses and transformations are all forms; from the reward realm of true retribution down to hell bodies, all are already completely encompassed. If one wishes to turn and transform ordinary persons and worthies so that they enter sagehood, one must reveal true wisdom; if not for the true body, one cannot turn and transform them.

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As for "transformation has nothing to be transformed": based on the equality of nature, one forgets the work of transformation. Although causing the nine realms to all proceed toward nirvāṇa, yet there are no sentient beings who attain extinction. In the equal, true dharmadhātu, the Buddha does not deliver sentient beings; all day long transforming beings, yet all day long there is no transformation.

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Second, under "Although forms...", clarifying that because function is forgotten, the two benefits are pervasive, which has two parts: first, the manifest benefit is pervasive. Although the phenomena of form and mind have no nature of arising, when causes and conditions harmonize, they naturally arise. Avalokiteśvara's marvelous realization is identical with the nature of all phenomena; although devoid of shape and form, when the capacities of beings knock upon it, there is no form that does not manifest. This is because he has severed any thought of bestowing a response, and therefore can respond everywhere to the myriad capacities of the dharmadhātu. It is like a clear mirror reflecting without thought, hence it says "there is nowhere that it does not form." Second, under "transformation without...", the unmanifest benefit is pervasive. The word "although" above runs through the beginning of this sentence. Although the true nature of the middle cannot be changed or transformed, without changing it changes, so that delusion and awakening are distinct. Avalokiteśvara, according with the principle, although knowing it does not change, constantly uses true wisdom to transform all ordinary beings to become non-dual sages. Because he has no thought of transforming beings, he universally causes others to overturn delusion and achieve awakening. It is like a lodestone attracting without thought, hence it says "there is nowhere that it does not transform."

1.8

Third, under "Therefore without...", quelling and illuminating being mutually identical concludes the virtuous aspects of the two bodies, which has two parts: first, the aspect of the responsive body. The middle-way dharmadhātu dual-quells the two extremes, hence "it is nowhere present"; its very substance dual-illuminates, hence "it is nowhere absent." "Bodies that transform and respond to the nine realms": here "transform" is explained as sudden appearance, and combined with "response" it becomes two, making the aspects of manifest benefit complete.

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Question: The sūtra says, "If one should be saved by a Buddha body, he immediately manifests a Buddha body." Why does it now say nine? Answer: The body of the Buddha realm has general and specific senses. Specifically, it is confined to the body with the marks of wisdom of marvelous enlightenment, because the true mark of the three thousand realms has been thoroughly exhausted. It cannot be perceived even by the mind's eye of equal enlightenment, so how much less by lower stages or ordinary persons and the Hinayāna? Generally, it refers to the appearances at the culmination of the fruit in the Three Teachings, as well as what is seen by the ordinary and holy of the Perfect Teaching; although distinguished as crude and marvelous, they are all called Buddha bodies. Yet these are appearances manifested in accord with capacity, being what is seen by the consciousness of affairs or the consciousness of karma; therefore, although they are Buddha bodies, they are included within the realms of the two vehicles and bodhisattvas. The sūtra text follows the general sense, hence speaks of manifesting ten; the present text follows the specific sense, hence speaks of the nine realms.

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Second, under "Dwelling in existence...", the true body is attained. Generally, the nine realms are named "existence" because they all possess karmic retribution. Although the responsive body dwells among them, its true wisdom naturally merges in secret with the ultimate principle, hence it says "tranquilly entering the principle of non-duality." Previously, it was from the true body that responsive appearances were bestowed; here, it is from the responsive appearances that the true body is manifested. Second, under "Therefore...", clarifying the two functions gathering in sentient beings. Above, the two functions of the true and responsive bodies having been clarified as such, now the aspects of gathering in sentient beings through bestowing [joy] and uprooting [suffering] are shown. The first two lines clarify the true body uprooting suffering; the next two lines show the responsive body bestowing joy. In the Buddha's answer to the previous question, the manifest capacities of the three karmas stimulate the unmanifest response, so that the seven disasters, two quests, and three poisons exhaust all the limits of suffering, hence it says "they receive deliverance from the cliff of suffering." In the Buddha's answer to the subsequent question, the manifest response of the three karmas meets their unmanifest capacity, so that sentient beings in the three lands attain ten levels of benefit and ultimately return to the secret store, hence it says "causing them to partake of the highest joy." However, his four vows are not exclusively for bestowing joy; although explained here, they actually extend to the previous lines. Above, the three karmas are the causes capable of stimulating; here, the four vows are clarified as the root capable of responding; the upper and lower mutually illuminate each other, neither lacking anything. It should be known that the three karmas also extend to unmanifest capacity: though not present in the current life, they must have been possessed in past lives.

1.11

Second, from "Therefore in the Sahā [world]" onward, [the text] additionally clarifies the original and trace, which has two parts: first, displaying the various names; second [is the conclusion]. The first has two parts: first, the names in cause, both present and past. As for being called the Bestower of Fearlessness in this Sahā world at present, this appears twice in this sūtra. In the peril of hostile bandits, one person calls out, saying: "Good sons! Do not be afraid. You should with wholehearted devotion recite the name of Avalokiteśvara; this bodhisattva is able to bestow fearlessness upon sentient beings," and so forth, down to: "Because they call his name, they immediately attain liberation." Furthermore, in the exhortation to make offerings, the Buddha himself praises [him], saying: "This Bodhisattva-Mahāsattva Avalokiteśvara is able to bestow fearlessness in the midst of dread and urgent distress." Therefore, in this Sahā world, everyone designates him the Bestower of Fearlessness. As for "Ratnagarbha" and so forth, the *Karuṇāpuṇḍarīka-sūtra* states: "In the past, during the Dhāraṇī-kalpa in the Sandhira realm, there was at that time a Buddha who appeared named Ratnagarbha. There was a wheel-turning king named Amitanirmala, whose eldest prince offered to the Buddha and the saṅgha of monks for three months and generated the bodhicitta: 'If there are sentient beings who suffer all afflictions such as the three evil destinies, if they can be mindful of me and recite my name, and being heard and seen by my divine ears and divine eyes, fail to escape suffering, I shall never attain unexcelled bodhi.' The Buddha Ratnagarbha said: 'Because you contemplate all sentient beings wishing to sever their multitude of sufferings, I now name you Avalokiteśvara.'" Second, from "Having already attained" onward treats the past and future fruit designations. As for "Having already attained" and so forth, the *Sahasrabhuja-sahasranetra-mahākāruṇika-sūtra* states: "The inconceivable spiritual power of this bodhisattva has already, in countless kalpas in the past, completed Buddhahood, titled the Tathāgata Dharmaprabhāsa-samyak; out of the power of great compassionate vows to bring peace and joy to sentient beings, he now manifests as a bodhisattva." Moreover, the *Avalokiteśvara-samādhi-sūtra* states: "He previously attained Buddhahood, titled the Tathāgata Dharmaprabhāsa-samyak. Śākyamuni served as that Buddha's ascetic disciple." As for "Next destined to" and so forth, the *Avalokiteśvara-vyākaraṇa-sūtra* states: "Bodhisattva Avalokiteśvara, next after Amitābha, will attain correct enlightenment, named the Tathāgata Samantaprabhāsa-guṇaparvata-rāja." "One who occupies the next stage" has the meaning of an heir apparent. Second, from "His original [nature]" onward concludes that it is difficult to fathom. As stated in the sūtras above, either he has already attained Buddhahood as a Tathāgata, or he presently manifests as a bodhisattva; in a past world, [as the Buddha of] Correct Dharma, he once served as the teacher of Śākyamuni, yet today Avalokiteśvara still succeeds to the place of Amitābha. This is also like Mañjuśrī originally being the nine-generation ancestral master of Śākyamuni: the grandson has already perfected the fruit, while the ancestor remains in the causal stage. How could the high and low of the original and trace be measured? However, one must employ the four propositions of high and low to manifest the inconceivable characteristics of the sages. Second, from "Now speaking of" onward narrates the title with respect to person and dharma, which has two parts: first, narrating the person together with the word "sūtra"; [second, narrating the dharma together with the word "chapter"]. The first has two parts: first, narrating the person; [second, narrating the sūtra]. The first has two parts: first, translating the name against the Sanskrit. Various dhāraṇī-sūtras first cite the Sanskrit name. The present text is slightly abridged, while its Chinese names mostly alternate: here it is called Guanshiyin ("Avalokiteśvara"), elsewhere it is called Guanzizai ("Avalokiteśvara"). Only in the *Sahasrabhuja-sahasranetra-mahākāruṇika-sūtra* does it say "Guanxiyin Zizai Bodhisattva" (Bodhisattva Avalokiteśvara-īśvara), whose meaning seems complete. However, when explaining stimulus and response in terms of object and wisdom, then the present three characters are entirely adequate in their exposition and manifestation. If one relies on the present interpretation, his self-abiding is already revealed.

1.12

Second, from "Subject and object" onward explains the meaning in terms of the Chinese, which has two parts: first, distinct explanations; second [is a general explanation]. The first has two parts: first, explanation; [second, conclusion]. The first has two parts: first, explaining the character *guan* (contemplation); [second, explaining the characters *shiyin* (sounds of the world)]. The first has two parts: first, marvelous penetration of the center and the extremes. Perfect interpenetration of subject and object is the wisdom of the middle. Comprehending both existence and non-existence is the two wisdoms. In a single thought, it both doubly quells and doubly illuminates; at the time of illuminating the center, it immediately penetrates the two truths; hence it is said to "comprehend both." Thus, the words and sounds of the ten realms are contemplated as soon as they arise, constantly quelled and constantly illuminated. Second, from "Illuminating exhaustively" onward clarifies both cultivation and nature. To illuminate exhaustively the direct nature is to perceive cultivated virtue—no, to perceive inherent virtue. To examine its root and branch is to perceive cultivated virtue. This manifests marvelous wisdom in terms of the marvelous object. Although the inherently included three thousand are precisely the three truths, they are combined in contrast to cultivation, and hence called only the direct nature. Within cultivation, the conditional and revealing [causes] each have root and branch: joining the palms and bowing the head are the root of the conditional; the adornment of blessed virtues is the branch of the conditional. A single phrase or a single verse is the root of the revealing; the adornment of wisdom is the branch of the revealing. Since this is so for compliant cultivation, it is also thus for contrary cultivation. When creating evil, how could the wisdom-factors and various mental factors not be its root? When suffering distress, the fruit of habit and retribution-fruit are precisely its branch. If one discusses their root and branch in terms of cultivation and nature, the meaning once again reaches the ultimate: only when speaking of the three thousand of inherent virtue as the root is it exhausted, and only when treating the three thousand arisen from cultivation as the branch is it brought to its limit. Without the aforementioned three wisdoms, none could illuminate this object; without this marvelous object, none could give rise to this wisdom. A box and its lid, or water and milk, may barely serve as a comparison. Second, explaining *shiyin* (sounds of the world). These are the sounds of sentient beings in the ten realms who encounter suffering, seek rescue, call his name, and so forth. As for "is the object contemplated," the preceding object and wisdom are both the contemplating subject, which can be compared to a hammer and anvil; this sound of the world can be compared to the raw unworked wood. If not for the preceding object and wisdom contemplating this sound of the world, how could the ten realms be caused to be entirely freed from the three obstacles? Furthermore, one should know that the preceding object and wisdom are precisely the bodhisattva's inconceivable substance and function, which is the responsive subject. The object of the sounds of the world is the sentient beings who, through suffering, form the capacity, which is the stimulating subject. Thus, object and wisdom, as well as stimulus and response, are all fully realized within the three characters. "Myriad images" and so forth explains *shi* (world). "Different calls of classified sounds" explains *yin* (sound) while carrying the world along. "All partake of liberation from suffering" means bringing about the stimulus and obtaining the benefit. Second, from "Bodhisattva" onward concludes. This is clear. Second, from "This is precisely" onward provides a summary presentation. The three characters *guan* and so forth are object and wisdom. Subject and object are stimulus and response. The subject is the responsive subject, and the object is the responsive object; how could one redundantly speak of the illuminating subject and illuminated object?

1.13

Second, narrating the sūtra. Since this chapter has already circulated independently in the world, the title in copies is mostly given as the *Guanyin jing*, or as the *Guanshiyin pusa pumen pin jing*; therefore, after narrating the person's name, the word "sūtra" is now briefly explained. As for "the meaning of passing through," the *Jingming xuanyi* states: "It passes through the mind and mouth of the sage, hence it is called a sūtra. The teaching brought forth by the siddhāntas passes through the Tathāgata's mind and mouth, hence it is named a sūtra." It also states: "None of the former sages and later sages failed to attain the Way by passing through the teachings spoken through these siddhāntas." As for "textual pattern and principle" and so forth, it takes the meaning of warp and woof, clarifying through a mixture of dharma and metaphor. The textual warp and the principle's woof mutually express and unfold, weaving together the mind of contemplative wisdom of the practitioner.

1.14

Second, from "Universal Gate" onward narrates the dharma together with the chapter, which has two parts: first, narrating the dharma; [second, narrating the chapter]. The first has two parts: first, expounding the two characters; [second, showing the ten universals]. Second, from "Employing one" onward shows the ten universals. As for "true mark," the three thousand are all real, each mark perfectly interpenetrating. And speaking of "one" has the meaning of non-duality. It is a collective designation for myriad virtues and an alternative name for the One Vehicle. The ten meanings below display its characteristics: first, causeless compassion; second, unconditioned great vows; third, perfectly cultivated practice; fourth, severance without severing; fifth, perfectly entering the dharma-gates; sixth, indeterminate spiritual powers; seventh, expedients internal to the substance; eighth, bestowing and opening preaching of the Dharma; ninth, universally making offerings to all Buddhas; tenth, universally benefiting sentient beings. Establishing practice from vows proceeds from cause to fruit. Activating function from the entire substance, making offerings above and benefiting below, it grasps all dharmas completely from beginning to end. All ten are the true mark, mutually penetrating and ubiquitously encompassing without hindrance. Second, narrating the chapter. Although conforming to its independent circulation in establishing the sūtra's title, it is nevertheless a chapter of the *Lotus Sūtra*'s dissemination; hence it is now narrated so as not to forget its root. The *Madhyamāgama* states: "*Varga* is translated here as 'chapter' (品); it means gathering into a single section those items whose meanings and categories are identical." Second, from "The major work" onward explains the primary text, which has two parts: first, taking the major work as a model; [second, explaining the present text]. The five chapters of the *Fahua xuanyi* explain it in great detail; how could the marvelous meaning of a single chapter of the sūtra be different? That work only directly clarifies the five characters of the general title, whereas what is explained now is the specific title of a single chapter. Moreover, since it circulates independently, it must independently establish the five meanings to differentiate them. Although independently established, it still must conform to that marvelous text of opening the provisional and revealing the real. Thus, explaining the name concerns pure and marvelous person and dharma; revealing the substance concerns non-dual principle and wisdom; clarifying the overarching theme concerns inconceivable stimulus and response; discussing the function concerns causeless giving and rescuing; and classifying the teaching concerns the ultimate ghee. Of these five chapters, the name subsumes three distinct ones, and the classification of teachings judges the general and the distinct, etc. Second, from "Explaining the name" onward explains the present text, in five parts: first, explaining the name, which has four parts: first, listing the sections.

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Second, from "The general" onward shows the characteristics.

1.16

Third, from "For what reason" onward addresses the faculties. Since the general is brief, it primarily addresses the sharp; the distinct explanation is extensive, so it primarily addresses the dull. If considered a second time, one must clarify the two kinds of retention. Hearing-retention takes extensive explanation as sharp, while meaning-retention takes brief explanation as sharp; this is easily understood for the dull. Panthaka was called dull with respect to hearing; Maudgalyāyana was praised as dull with respect to meaning. The present two explanations address both faculties, and sharpness and dullness must be discussed mutually in terms of hearing and meaning. Fourth, from "Now based on" onward provides the correct explanation, which has two parts: first, the general explanation; [second, the distinct explanation]. The first has two parts: first, designating and listing; [second, the correct explanation]. The first has two parts: under "First, listing", the correct explanation has four parts: first, listing the names, which has three parts: first, briefly designating and showing; second, the intention in establishing the names, which has two parts: first, clarifying that principle transcends names and numbers. Although the Great Master employs the ten doctrinal gates to generally explain the title, he deeply penetrates and understands that the marvelous dharma of the Universal Gate of Avalokiteśvara, the supreme person, fundamentally transcends the marks of speech and mental objects; hence he says "the supreme principle is pure," and so forth. Thus the *Dacheng qixin lun* states: "All verbal explanations are provisional names without reality; they merely follow deluded thoughts and cannot be grasped."

1.17

Second, from "Merely the marvelous" onward treats names and numbers revealing principle, which has two parts: first, showing in terms of meaning. The statement above that the supreme principle is pure, devoid of names and marks, and so forth, is from the perspective of self-realization cutting off speech and thought. Now saying that the marvelous principle is vacuous and pervasive, spoken through provisional names and marks, is discussed on the basis of establishing the teaching to instruct beings. As for "vacuous and pervasive," this clarifies that the marvelous principle has no fixed abiding nature; although devoid of names and numbers, it is able to respond universally to all names and numbers. Thus Jingxi said: "The nature fundamentally has no name, yet is replete with all names; hence it speaks without speaking, and speaking immediately constitutes teaching." If so, both transcending words and relying on words accord with the supreme principle; noble silence and noble speech both have great benefit. Thus the *Dacheng qixin lun* states: "Question: If all dharmas are inexpressible and unthinkable, how can all sentient beings comply with them and be able to gain entry? Answer: If one knows that although all dharmas are spoken, there is neither speaker nor spoken; although they are thought of, there is neither thinker nor thought—this is called complying. If one transcends thinking, it is called gaining entry." Now it is also like this: preaching without preaching by means of the ten meanings is intended to cause practitioners to be mindful without mindfulness.

1.18

Second, from "Therefore the Mahā[prajñāpāramitā-śāstra]" onward cites texts as proof. The markless nature of prajñā is precisely the single dharma; the siddhāntas establish various names for the sake of beings.

1.19

Third, from "Now dwelling in the middle" onward properly lists the names, which has two parts: first, clarifying the fittingness of the middle. Now establishing the ten meanings avoids being too broad or too brief: being broad causes wisdom to retreat, while being brief leaves the meaning incomplete. I now speak dwelling in the middle, so as to make the meaning easily understood. Second, from "Ten meanings" onward properly designates and lists them.

1.20

Second, under "Second," the sequential order, [divided into] three: first, marking and indicating the two senses, [in] two: first, directly marking and indicating them. In terms of contemplation and in terms of teaching, each has its arising; their sequential order is not confounded. Second, under "In terms of contemplation," explaining their all-inclusiveness. Whether contemplation or teaching, each can sum up and each can encompass. Contemplation sums up the three minds: person and Dharma, and loving-kindness and compassion, are the initial mind; merit and wisdom are the middle mind; and [the items from] true and responsive up to the eighth all belong to the subsequent mind. Conditional and revealing [causes] exhaust the nature, showing that the cause is only then round; wisdom and severance reach the ultimate, making clear that the fruit is only then full. Teaching, considered in terms of the five periods, includes everything: the Avataṃsaka is sudden, and the three periods are gradual; and within the gradual, the Tripiṭaka is solely Hinayana, whereas the two curds [periods] belong to Mahayana. If one considers the Lotus Sūtra, it transcends the preceding four flavors, because it is neither combined nor solitary, nor set in contrast or carried along. Since these various explanations have already been fully set forth, they are now abridged.

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Second, under "In terms of contemplation," explaining the two senses, [in] two: first, the sequential order of contemplation, [in] ten: first, person and Dharma, [in] two: first, their ability to head the nine pairs. The nine [pairs] such as loving-kindness and compassion all take person and Dharma as their basis; therefore the chapter title specially highlights these two. Hence, taking the provisional and the real in ordinary beings as a simile, only when there is first a sentient being formed by gathering the aggregates can one discuss their various virtuous practices. For person and Dharma to head the nine—how could the meaning be otherwise? Second, under "Person and Dharma," the sequential order of the section itself, [in] two: first, the doubt. "Why does the vehicle take person and Dharma as its order?": Dharma is that which is mounted, and person is that which can mount; by principle it is fitting to speak first of the inherent nature that is mounted, and only then discuss the initial enlightenment that can mount. Why is it now reversed? Second, under "This requires," the explanation. Between that which can mount and that which is mounted, there is no fixed sequence of before and after. Here there are two senses for taking person first and Dharma next: first, relying on the text of the sūtra; second, following rhetorical convenience. That a person can uphold the Dharma is precisely its meaning. Second, loving-kindness and compassion, [in] two: first, their sequential order among the ten; second, the before and after of the two dharmas. The sections below follow this pattern in having these two. As for discussing loving-kindness and compassion next after person and Dharma: once the Great Being contemplates the Dharma of the Samantamukha of the inherent nature, he then penetrates the principle of the non-differentiation between sentient beings and buddhas; yet pitying the deluded who vainly suffer manifold pains and lose their original bliss, he therefore gives rise to vows, pledging forever to bestow [bliss] and eradicate [suffering]. To generate the aspiration based on the contemplated realm comes precisely next in order. As for loving-kindness first and compassion second: the text has four explanations. Here it follows rhetorical convenience as well as the fundamental intention, and does not follow the sequence of application or the practitioner; hence the concluding indication states, "Here we follow the former meaning." Third, regarding merit and wisdom: where person and Dharma are based on faith, prior to vow and practice the person contemplates the round Dharma, stopping only when faith is established; relying on receptive joy, they establish the four universal vows. If not for the mountain of practice, one cannot fill the ocean of vows; practice is precisely merit and wisdom, whose meaning corresponds to the six perfections. The five [perfections] assist wisdom, and wisdom guides the five; it is just like eyes and feet, neither of which can be lacking. The five eliminate phenomenal hindrances, and wisdom dispels noumenal delusion; when the merit of these two is perfected, one awakens to principle and attains phenomenal mastery. Thus one knows that merit and wisdom fulfill the previous mind of loving-kindness and compassion, and give rise to the subsequent function of bestowing and eradicating. Merit first and wisdom second also follows rhetorical convenience and is not based on the fundamental intention. If one considers mutual assistance and guidance, what before and after could there be? Fourth, regarding true and responsive: faith, vow, merit, and wisdom are all in the cause; because the cause can attain the fruit, true and responsive are thereby accomplished. Merit assists wisdom to reveal the true body; wisdom guides merit to reveal the responsive function. As for the sequence of true and responsive: if considered from gradual conversion, one first displays the responsive body to receive those of small capacity, and later brings them into reality, only then displaying the true body. One may also place the sudden first and the gradual next, in which case the true comes before and the responsive after. Here we do not follow the arrangement of conversion, but simply establish their sequence according to the manifestation of the true and the arising of the responsive; hence it is said to follow the former, which is also for rhetorical convenience. Fifth, regarding the medicine and the jewel: the two practices of merit and wisdom reveal and manifest the true and the responsive; hence it is said, "Speaking directly of realization, it does not yet involve benefiting others." Now, explaining the medicine and the jewel indicates the aspects of the two bodies in benefiting beings. When the true body merges with principle and is seen, the three delusions are all dispelled, which is the benefit of curing illness. When the responsive body answers the stimulus of beings, manifold goods universally gather, which is the benefit of raining jewels. As for the phrase "the true shatters attachment to marks": since the three wisdoms merging with principle are taken as true, how could they merely shatter the attachment to marks of views and thoughts? One should know that views and thoughts grasp the marks of birth and death; dust-and-sand grasp the marks of nirvāṇa; and ignorance grasps the marks of the two extremes. Whether gradual or non-gradual, both have this meaning. As for the sequence of medicine and jewel being similar to loving-kindness and compassion: medicine corresponds to compassion, and the jewel can be compared to loving-kindness. There are four senses determining their before and after: in terms of speech and fundamental intention, loving-kindness comes first and compassion second; in terms of function and conforming to capacity, eradication comes first and bestowing after. The present sequential order resembles the latter two. Sixth, regarding unmanifest and manifest: it was previously explained that the two bodies shatter delusion like medicine and correspond to capacity like a jewel; since capacity has shattered delusion, it then manifestly sees the true body, so it is said that the two bodies can immediately bring manifest benefit. Now it is explained that the two bodies constantly and universally cover beings: those who see and know are all called manifest benefit, while those who do not see and know are called unmanifest benefit. Only when spoken of in this way is the holy one's aspect of benefiting beings fully exhausted. The before and after of the two benefits cannot be definitively determined; it also follows rhetorical convenience, hence it is called "unmanifest and manifest." Since this is easy to understand, it is not discussed. Seventh, regarding provisional and real: that the preceding conditions differ is because of the differences in root capacity of those who are covered. "The provisional expedients are without fixed direction" means that the wisdom capable of illuminating has no fixed direction or location. Whether unmanifest or manifest, shattering evil and generating good, with differing depths and varied breadths, it is all due to the two wisdoms matching without disparity; therefore, after benefits, one must discuss provisional and real. Although there are three senses regarding the before and after of the two wisdoms, their sequence is provisionally based on depth. Eighth, regarding original and trace: "the expedients have superiority and inferiority" means that wisdom has high and low. "Superior, middle, and inferior": marvelous enlightenment is superior, equal enlightenment is middle, and below this is inferior. Previously, provisional and real illuminating capacity had to be used concurrently, hence called horizontal; now, original and trace are considered in terms of rank, and since high and low are discussed, a person must proceed from the original and only then manifest the trace, hence called vertical. The before and after of the two dharmas can be seen. Ninth, regarding conditional and revealing, [in] two: first, pointing to the preceding to discuss self and other in direct progression. Like the eight pairs above, from subtle to prominent they are all discussed in direct progression, yet not yet correlated. Now, following the stream to trace the source, one must clarify that inherent virtue is the root of the arising of all dharmas. Second, explaining that now tracing back to the seed, one inversely deduces that the true body, wisdom, compassionate vows, and the person of contemplative wisdom originally take the revealing cause of inherent virtue as their seed. The responsive body, meritorious virtue, loving vows, and the Dharma of the Samantamukha originally take the conditional cause of inherent virtue as their seed. If self-cultivation is like this, by analogy converting others is also so. The originally realized real wisdom and the unmanifest benefit of the King of Medicine belong to the revealing seed; the trace-transforming provisional wisdom and the manifest benefit of the King of Jewels have their efficacy attributed to the conditional seed. Thus, direct discussion and tracing back are taken as the sequence. Tenth, discussing wisdom and severance next to conditional and revealing: having already inversely deduced above to reach the beginning of causal virtue, we now further speak in direct sequence to reach the end of fruitional virtue. That is, beginning and end are taken as their sequential order; beyond the letter [kṣa] there are no further letters, so after the ten there is no further discussion.

1.22

Second, under "Second, in terms of," clarifying the sequential order of the teachings, [in] two: first, stating the chapter and establishing the headings. Second, under "General meaning," explaining the meaning according to the headings, [in] two: first, the general. In the five periods and four teachings, the ten can each be discussed; established in accordance with the meaning of the Dharma, they cannot be exhaustively probed. Taking for instance the Tripiṭaka's establishment of the ten pairs: person and Dharma is gathering the aggregates to form a person and the truths, conditions, and perfections as Dharma; loving-kindness and compassion is conditions based on Dharma for śrāvakas and conditions based on beings for bodhisattvas; merit and wisdom is the three trainings for śrāvakas and the six perfections for bodhisattvas; true and responsive is the fivefold Dharma body and intentional, penetrating responses; medicine and jewel is curing the disease of the four entrenchments and raining the jewels of the three vehicles; unmanifest and manifest is sentient beings obtaining benefit with seeing/hearing or without seeing/hearing; provisional and real is the real that accords with truth and the provisional that accords with sentiments; original and trace is the origin of self-realization and manifestation as trace; conditional and revealing is a single phrase as the revealing cause and slight goodness as the conditional seed; wisdom and severance is the four fruits of śrāvakas and the bodhisattva's sudden completion. If even the Tripiṭaka possesses them fully, the shared and distinctive can be known.

1.23

Second, under "Distinctive, now," the distinctive, [in] two: first, the five flavors, [in] two: first, the explanation, [in] five: first, milk, [in] two: first, clarifying that it possesses the first six meanings. Milk is the sudden of the category, hence referring to the Avataṃsaka. The six characters of its distinctive title possess Dharma, person, and simile. "Great, Correct, Vast" is the Dharma. "Buddha" is the fruitional person Rocana. "Flower Adornment" is the simile of the causal flowers of the various stages adorning the fruitional virtues. Merely within the single title, the six meanings are already contained. Because loving-kindness and compassion up to true and responsive do not go beyond the cause and fruit of self-cultivation, while medicine and jewel, and unmanifest and manifest, are simply the capability and recipient in converting others; thus the six meanings are discussed distinctively based on the Middle Way. Second, under "Yet not yet," clarifying that it lacks the latter four meanings, [in] two: first, clarifying the general and distinctive, [in] two: first, clarifying that it lacks the distinctive. Second, under "General meaning," granting that it possesses the general. If one compares the Distinctive and Round with provisional and real, substance and function with original and trace, the subtle cause with revealing, and the great awakening with wisdom and severance, the principle also exists therein.

1.24

Second, under "Why," clarifying lacking and possessing, [in] two: first, clarifying the lack on the basis of the inception of conversion. The four [pairs] beginning with provisional and real speak of the intention behind [the Buddha's] appearance in the world, reveal the realization in the remote past, trace back to the three causes, and ultimately return to the secret treasury. At initial enlightenment, the teaching was established specifically to receive those of great capacity; since it was not the ultimate exhaustion, it lacked this meaning.

1.25

Second, under "Therefore," clarifying the lack by contrasting it with possessing, [in] two: first, contrasting it with the Lotus Sūtra. As for "the small was separated from the great": the thirty-seventh [fascicle] of the old translation of the sūtra states, "At that time Śāriputra went out of the Jeta Grove, but did not see the Tathāgata's sovereign adornments and transformations; nor did the thought arise [in him], nor did he delight in speaking [of them], nor was he able to praise them, because the śrāvakas had transcended the three realms." This is precisely the passage about being like the deaf and mute. It is because establishing the provisional for the sake of the real, and opening the provisional and revealing the real, had not yet been spoken. As for "speaking of having no original and trace": the Avataṃsaka states at the beginning, "In the bodhimaṇḍa, he first attained correct enlightenment." Now the Lotus Sūtra says, "All the worlds of devas, humans, and asuras believe that the present Śākyamuni Buddha went out of the Śākya clan's palace, not far from the city of Gayā, and sat in the bodhimaṇḍa to attain saṃbodhi. Yet it has been immeasurable, boundless, hundreds of thousands of myriads of koṭis of nayutas of kalpas since I actually attained Buddhahood." This is the text whereby the Avataṃsaka was superseded. As for "snapping fingers and clearing the throat": as in the "Chapter on Supernatural Powers," Śākyamuni and the emanation buddhas put forth the broad and long tongue mark reaching up to the Brahma world, and all their pores emitted immeasurable rays of light, universally illuminating the worlds of the ten directions for a full hundred thousand years; then they drew back their tongues, and simultaneously cleared their throats and together snapped their fingers. These two sounds universally reached the buddha worlds of the ten directions, and the earth shook in six ways. Furthermore, the Buddha told the bodhisattvas who had welled up from the earth: "After the Tathāgata's extinction, you should single-mindedly accept, uphold, read, recite, explain, copy, and practice as taught, etc." This is precisely the origin gate manifesting this supernatural power to circulate the sūtra by entrusting it to the bodhisattvas who welled up from the earth. The commentary states: clearing the throat is the mark of opening and unhindered expression; snapping fingers is rejoicing in accord. This represents that the Tathāgata's intention regarding the remote origin had already attained open expression, and he rejoiced that the bodhisattvas, hearing of the remote origin, increased in the path and diminished births.

1.26

Second, under "Speaking of having no," contrasting it with the Nirvāṇa [Sūtra]. As for "not clarifying the root capacity of the Hinayana," etc.: it is not like the Nirvāṇa [Sūtra] clarifying that persons of the two vehicles and all sentient beings possess Buddha-nature and will all become buddhas; therefore it lacks the latter two pairs.

1.27

Second, under "Next, in terms of," [which treats] the milk curds, there are two parts: first, the Great Master clarifies the lacking and complete; second, under "Why?," he clarifies the reasons for the lacking and complete. In the first, he directly clarifies the lacking and complete. The term "teachings of the two vehicles" means that because the bodhisattvas of the Tripiṭaka [Teaching] share the same fruit as the two vehicles, just as in the Mahāprajñāpāramitā-śāstra the Āgamas are broadly designated as the śrāvaka sūtras. This teaching does not discuss the truth of marvelous existence; therefore, body and wisdom having been extinguished, they cannot initiate responses. Since there are neither true nor responsive [bodies], how could there be the medicine and jewel [bodies] and so forth?

1.28

Second, under "A private objection," Zhang'an provides a private critical analysis, in two parts: first, the critical analysis proper, which has two aspects: first, the objection. Fearing that people would not understand the Great Master's establishing of the present meaning of the shared and distinct, he set up this objection as a basis for explanation. Thus, in terms of the real and middle, he set up the objection regarding shared and distinct, because these two are the principles of the shared and distinct. Second, under "Private answer," the explanation: it does not use the real truth as shared in contrast to the Middle Way as distinct; rather, it takes the three vehicles as shared in contrast to bodhisattvas as distinct. If it were the Tripiṭaka's three vehicles from cause to fruit, one could broadly discuss the ten meanings in terms of the real truth. Now, interpreting Avalokiteśvara must be in the causal position. In the cause of this teaching's bodhisattvas, there are only the person and Dharma seeking Buddhahood, the four vows of compassion, and the six perfections of merit and wisdom; having subdued afflictions without yet severing them, one cannot discuss the seven [meanings] of true and responsive bodies and so forth. Not only are the seven of the Middle Way absent; even the seven of the real truth do not yet exist.

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觀音玄義記 — Classical Chinese