觀音玄義記 4.18

4.18

Tenth, "pervasiveness of accomplishment," in two parts: first, presenting metaphors for what is pervasive and what is not, in two parts: first, citing fireflies and the like. Second, citing the sunlight. The grasses, trees, thickets, and forests broadly cite the three grasses and two trees. The accomplishment of flowers and fruits briefly allegorizes the ten kinds of benefit. Second, from "heterodox paths" down, explaining the dharmas of what is pervasive and what is not, in two parts: first, explaining the ordinary, lesser, Shared, and Distinct. Second, from "now the Perfect" down, explaining the compassion and wisdom of the sages of the Perfect [Teaching], in three parts: first, the main explanation. Second, from "Huayan" down, citing proof. The cause accords with inherent nature in generating the aspiration, and the fruit accords with capacities in universally benefiting. Third, from "just as" down, reiterating with a metaphor. This is the single earth and single rain of the present sūtra: sentient beings think it differs, but the sage's intent has no bias. Second, from "Universal Gate" down, explaining that the meaning of the Universal Gate is immeasurable, in two parts: first, explaining that the three titles in the Vimalakīrti-nirdeśa are difficult to receive. That sūtra states: "The dharmas of all Buddhas are all equal; therefore they are named Samyaksambuddha, named Tathāgata, and named Buddha. Ānanda! If I were to explain in detail the meanings of these three phrases, you could not fully receive them even in a lifespan of an eon. Even if sentient beings filling a trichiliocosm were all like Ānanda—foremost in extensive hearing and having attained mindfulness and dhāraṇī—these people could not receive them even in a lifespan of an eon." Regarding "the like of the Jingming," this refers to the peers of that sūtra. The three titles praised across the various Mahāyāna sūtras should all be difficult to receive. Second, from "now this" down, explaining that the three meanings of the present title are identical to those. The present character guan is identical to that third title, Buddha, because it is translated here as "Awakened One." Shiyin (Sound of the World) is identical to that second title, Tathāgata, because it is translated here as "Thus-Come," since the sound of the world here is identical to the realm of thusness. Pumen (Universal Gate) is identical to that first title, Samyaksambuddha, because it is translated here as "Correct and Universal Knowledge," since the one real mark opens ten gates. If these three meanings were explained in detail, they could not be received even in a lifespan of an eon. Third, Zhang'an adduces the chapter to prove the ten meanings.