觀音玄義記 3.18

3.18

Second, from "Therefore the Great [Parinirvāṇa Sūtra]..." onward, citing "The Moon-Loving [Samādhi]" to clarify the marks of the Saṅgha, which has two parts: first, relying on the sūtra text to clarify the wisdom and abandonment across the stages, which has two parts: first, directly citing the Nirvāṇa [Sūtra], which has two parts: first, universally using metaphors for the stages, which has two parts: first, applying the metaphor of the waxing and waning [moon] to discuss increase and decrease, which has two parts: first, raising the metaphor of moonlight. The increase of light in the waxing moon metaphors the arising of wisdom; the decrease of light in the waning moon metaphors the abandonment of delusions. Although the metaphor has before and after, the dharmas are simultaneous. Second, from "The moon's nature..." onward, uniting the substance and function: the true mark entails that cause and effect are not two; wisdom and abandonment entail distinct increase and decrease; all dharmas do not arise and all dharmas do not perish; the three thousand [realms] are unchanged. Afflictions perish and prajñā arises; avidyā is identical with vidyā. In the passage "The Great Sūtra..." and so forth, because the substance of avidyā is an intense consciousness, it is also called vidyā. Second, from "Like this..." onward, discussing wisdom and abandonment in terms of the dharmas of each stage. Leaving behind the metaphor to approach the dharmas, across the forty-two stages each has wisdom and abandonment; hence it says "all possess." Second, from "If the tenth..." onward, separately correlating with the stages, which has two parts: first, correlating the dark moon and full moon with marvelous enlightenment. The full moon metaphors marvelous enlightenment's principle-substance and wisdom-virtue both reaching the ultimate perfection; hence it repeats "unproduced." The dark moon metaphors marvelous enlightenment's isolated and corresponding [delusions] both being thoroughly exhausted; hence it repeats "imperishable." Second, from "The first three..." onward, correlating with the stages in terms of merging and dividing. Merging the former and dividing the latter, fifteen is correlated with forty-two. Here, "the first three" includes the two third days of the waxing and waning periods, and so forth up to the fifteenth day. Second, from "The Benevolent King..." onward, taking the prajñās as an example. Only clarifying the causal stages, fourteen are correlated with forty-one stages, and in stage after stage the three prajñās are complete. Second, from "Such..." onward, concluding with the Saṅgha jewel establishing all cause and effect. If it harmonizes with the principle of the Middle Way, it will certainly harmonize with the phenomena of the three teachings; thus the provisional and real causes and effects are all established through the Middle Way. Second, from "If not..." onward, explaining that delusion regarding the Middle Way refutes the gradual and sudden three jewels and four truths, which has two parts: first, showing the attainment of the former and loss of the latter. The four teachings' three jewels and four kinds of four truths are established relying on only two kinds of Middle Way: the Tripiṭaka and Shared rely on the Middle Way of separation from annihilation and permanence; the Separate and Perfect rely on the Middle Way of Buddha-nature. Each has identity or separation, thus forming the four teachings. Non-Buddhists who grasp at annihilation or permanence are completely deluded about both Middle Ways, and thus lose the four teachings' three jewels and four truths. The gains and losses of the three teachings can be seen in the text. Second, from "Successively..." onward, clarifying more in the former and less in the latter. Second, using the provisional to reveal the real has two parts: first, the question regarding the perfect expression discarding the gradual; second, the answer regarding the provisional being able to reveal the real, which has two parts: first, unfolding the gradual to reveal the perfect, which has two parts: first, using contemplation as an analogy for the teaching. Since contemplation uses the sequential to reveal the non-sequential, the teaching also uses the three to reveal the one perfect. The sharp may be addressed directly; the dull should be gradually revealed; now, if preached in four ways, neither sharp nor dull will be left out. Second, from "If not..." onward, using the three to reveal the perfect, which has two parts: first, indicating the intent of establishing the three; second, from "Although preached..." onward, citing texts as proof and explanation. As for "other deep dharmas," the Tripiṭaka and Shared are other but not deep; the Perfect Teaching is deep but not other; the Separate Teaching is both other and deep; hence using what is only other and what is both to help reveal what is only deep. "Prelude" (弄引): yǐn is in the departing tone; it means that before the tune, there must be a prelude. Regarding "the legal path opening emptiness," it means that the previous three teachings are the path of Dharma that opens and leads to the perfect emptiness. Second, from "If entering..." onward, rolling up the provisional into the real has two parts: first, discarding the three and establishing the perfect. Previously it was establishing the provisional for the sake of the real; now it clarifies discarding the provisional and establishing the real; the Dharma across the ten directions and three times is entirely like this. Second, from "Furthermore..." onward, forgetting words to accord with principle. Relying on words to reveal principle, entering the perfect from the biased, the provisional is wrong and the real is right. Fearing that those who miss the point will not eliminate right and wrong, it cuts off thought and discussion through the dual negation. Since the provisional does not arise, the real also does not arise; therefore the non-arising of both illustrates the marvelous accord. One should know that this establishment of neither provisional nor real merely dispels emotional attachment to words; the principle realized has no other path; do not say that the principle of the dual negation surpasses the one real. Second, the contemplation of mind clarifies the two kinds of contemplation.