觀音義疏 2.23

2.23

次明應機滿願者，果報滿願如前說。修因者，若就修五戒事論，不殺是仁、不盜是廉，屬女，表定法；不妄語是質直、不婬是貞良、不飲酒是離邪昏，此屬男，表慧法。若不得此五戒男女則失人天道，孤獨墮在三途；歸命求救，五戒完全即男女願滿，十善例可知。修禪時，方便、修慧、精進等三方便為男，念一心為女。若就支林，覺觀喜為男，樂一心為女，乃至非想禪禪中細作可解。次明聲聞男女者，五停心觀，治瞋用慈、治散用數，此二為女；治貪用不淨、治癡用因緣、治障道用念佛，此三屬男。又，直緣諦理，正智決斷名為男；出觀用法，緣慈為女。若不得此兩法，即當墮落凡夫，為火宅燒害，貧窮孤露；若蒙垂應，五停心男女生即得入真，出觀男女生得入假，二義既滿則不復畏二十五有也。次支佛者，緣方便道起，慈觀名女，慧觀為男；若發真緣理名男，出觀緣慈名女。支佛譬鹿，猶有迴顧之慈也，若不得如此定、慧，何由速出？殷勤求法，若得願滿，坦然快樂。

Next, explaining the fulfillment of vows in response to capacities: fulfillment of vows regarding karmic recompense is as explained before. Regarding the cultivation of causes: if discussed in terms of the practice of the five precepts, non-killing is humaneness and non-stealing is integrity, which belong to the female, representing the dharma of concentration; not lying is straightforwardness, non-chastity [avoidance] is chastity, and not drinking alcohol is freedom from corrupt stupor, which belong to the male, representing the dharma of wisdom. If one does not obtain these sons and daughters of the five precepts, one loses the path of humans and devas, and falls alone and destitute into the three evil paths. Taking refuge and seeking rescue, when the five precepts are perfected, the vow for sons and daughters is fulfilled; the ten good deeds can be understood by analogy. When cultivating dhyāna: the three expedient means—skillful means, cultivation of wisdom, and energetic vigor—are sons; mindfulness and one-pointedness of mind are daughters. If viewed in terms of the factors [of dhyāna]: initial thought, sustained thought, and joy are sons; bliss and one-pointedness of mind are daughters, and so forth up to the dhyāna of neither-perception-nor-non-perception, which can be understood when examined in detail. Next, explaining the sons and daughters of śrāvakas: among the fivefold mindfulness of calming the mind, using loving-kindness to treat anger and using breath-counting to treat distraction are daughters; using impurity to treat craving, using dependent origination to treat delusion, and using mindfulness of the Buddha to treat obstacles to the path—these three belong to sons. Moreover, directly conforming to the truth of principles with decisive correct wisdom is called a son; emerging from contemplation to apply dharmas with loving-kindness toward objects is a daughter. If one does not obtain these two dharmas, one will fall into being an ordinary person, burned and harmed by the burning house, impoverished and destitute. If one receives the response, when the sons and daughters of the fivefold calming of the mind are born, one can enter the true; when the sons and daughters of emerging from contemplation are born, one can enter the conventional. With both meanings fulfilled, one no longer fears the twenty-five realms of existence. Next, for pratyekabuddhas: arising from the path of expedients, the contemplation of loving-kindness is called a daughter, and the contemplation of wisdom is a son; if realizing the true by according with principle, it is called a son; emerging from contemplation to accord with loving-kindness is called a daughter. A pratyekabuddha is likened to a deer, still having the loving-kindness of looking back. If they do not obtain concentration and wisdom like this, how could they quickly escape? Earnestly seeking the dharma, if their vow is fulfilled, they are serene and joyful.