觀音玄義記 3.21

3.21

Second, from "If one is able..." downward, pointing out that cultivation is the Buddha, which has two [parts]: first, broadly citing sūtra passages, which has two [parts]: first, citing evidence to equate with the Buddha, which has three [parts]: first, regarding the *Mahāparinirvāṇa-sūtra*, contemplating conditions to attain the Buddha. The ten suchnesses are just the twelve links of dependent arising; now contemplating them as identical to nature, one thus sees that the three thousand are identical to emptiness, provisionality, and the middle, which is named the highest wisdom. When a beginner cultivates this, it is called attaining the Buddha. Second, citing the *Vimalakīrti-nirdeśa* to contemplate the body as equal to the Buddha. Although the objects of contemplation are different, how could the true mark be different? Therefore, one is able to contemplate one's own body and mind as equal to that fruition Buddha. Third, citing the *Avataṃsaka-sūtra* that mind and Buddha are without difference, as explained in detail before. Second, from "If one performs..." downward, praising the contemplation in terms of the sūtras, which has two [parts]: first, praising the correct contemplation. Other contemplations, compared to this, are all biased and erroneous; before Kāśyapa had heard this, they were all wrong views. Second, from "It opens..." downward, praising it as being the Buddha. For opening, displaying, awakening to, and entering the knowledge and vision of the Buddha, our school has four explanations: 1. The four stages of the Perfect [Teaching]: the abodes, practices, dedications, and grounds. 2. The four wisdoms of the Perfect [Teaching]: wisdom of the path, which is ultimate emptiness; second, wisdom of path species, which is the inconceivable provisional; third, all-knowledge, which doubly quells in the middle path; fourth, knowledge of all species, which doubly illuminates in the middle path. 3. The four gates of the Perfect [Teaching]: namely, the inconceivable gate of emptiness, gate of existence, [gate of] both negation, and [gate of] both affirmation. 4. The four contemplations of the Perfect [Teaching]: namely, the threefold contemplation as all empty, the threefold contemplation as all provisional, identical to three and yet one, identical to one and yet three—each respectively corresponds to opening, displaying, awakening to, and entering. The four stages are discussed vertically, while the other three are explained horizontally; hence we know that opening and the rest apply both to the shallow and to the deep. "The seat, the room, and the robe all are called the Tathāgata": this is because one takes the fruitional dharma as practice. Although the stages differ in height, the object and contemplation are without distinction; therefore in all four postures of deportment one should erect a stūpa. Second, from "Such..." downward, he concludes by completing the Buddha-dharma. Unless it is what is clarified here, it is difficult to transcend the nine realms.