觀音義疏 2.34

2.34

舊解有五：一、云其福實殊，引物論等，此解乃是虛談，觀音遂無實德可貴也。二、云田有高下薄瘠所致，如供養百初果，不如一二果，乃至無學，此亦非歎德之意，乃是以下比高，法應優劣爾。三、心有濃淡故令福不等，四、時得解、不得解，此二釋皆是前人心力致福，何關觀音德高也？五、有緣、無緣者，如供毀路人罪福淺、供毀父母罪福深也。今明一、多性不可得，無有二相，一則非一、多則非多，同入如實際，實際正等無異，一中解無量，故說六十二億；無量中解一，故說觀音展轉。生非實者，則是一無一實，一從無量生故；多無多實，多從一生故。其理正均，故言不異智者。無所畏者，照其事理既明，不生疑畏，故言正等也。《法華論》云：「畢竟決定知法故，法即法性、真如、法身。」是故六十二億佛名與觀音名功德無差別也。

There are five old explanations: First, it is said that their blessings are actually different, and to guide beings they are spoken of as equal. This explanation is merely empty talk; it would mean Avalokiteśvara ultimately lacks real virtue worthy of veneration. Second, it is said that this is due to fields being high or low, infertile or barren; just as making offerings to a hundred stream-enterers is not equal to one once-returner, and so on up to the arhat. This also misses the intention of praising virtue, for it merely compares the lower to the higher, where the Dharma naturally entails superiority and inferiority. Third, the mind has degrees of intensity, which causes the blessings to be unequal. Fourth, whether at that time one attained understanding or did not attain understanding. Both of these explanations attribute the resulting blessing to the mental power of the practitioner; what does that have to do with the height of Avalokiteśvara's virtue? Fifth, having karmic affinity versus lacking karmic affinity; just as making offerings to or disparaging a stranger brings shallow sin or blessing, while making offerings to or disparaging parents brings deep sin or blessing. Now we clarify: the nature of oneness and multiplicity cannot be apprehended; there are no dual characteristics. One is not one, and many is not many; both equally enter the true limit of reality, and the true limit of reality is exactly equal and without difference. In one, the immeasurable is understood; therefore sixty-two koṭis are spoken of. In the immeasurable, the one is understood; therefore Avalokiteśvara is spoken of. If arising in turn is unreal, then the one is without a real one, because one arises from the immeasurable; the many is without a real many, because the many arises from the one. Their principle is precisely equal; therefore it is said that they do not differ. Those with wisdom and fearlessness clearly illuminate their phenomena and principle; they do not give rise to doubt or fear, and therefore say they are exactly equal. The Fahua lun says: 'Because of knowing dharmas with ultimate certainty; dharmas are namely dharma-nature, thusness, and the dharma body.' Therefore, there is no difference in merit between the names of sixty-two koṭis of buddhas and the name of Avalokiteśvara.