觀音義疏 2.97

2.97

第三、從持地說去，歎聞品功德也。文云聞是觀世音者，是聞上冥益一段問答也。普門品者，是聞顯益一段問答也。此中明自在業者，若是凡夫之業，為愛所潤，有漏因緣不得自在。觀音為調伏十法界，示此三業慈悲力潤，隨感受生，不為煩惱所累，故言自在業，為中道第一義諦所攝，於二諦中得自在。無等等者，二乘雖出三界，猶有上法，非是無等。佛是極地，故言無等。發求佛心，故言無等等，等於佛也。又約心，心中具足八萬四千法門，若發實相心即是等八萬四千法門也，亦是八萬四千波羅蜜，亦是八萬四千塵勞門，為如來種故。經云：「發心畢竟二不別，如是二心前心難。」今發初心等於後心。初心難發，故言是無等；等於後心，名無等等。此即四悉檀意，明發心也。發心有三：一、名字發，即五品弟子，二、相似發，是六根清淨，三、分真發，即初住已上，此發心是真發心也。

Third, from Dharaṇīṃdhara's speech onward, the merit of hearing the chapter is praised. The text's saying 'hears of this Avalokiteśvara' refers to hearing the above section of questions and answers on hidden benefit. 'Universal Gate Chapter' refers to hearing the section of questions and answers on manifest benefit. What is clarified here as 'sovereign actions' means that if they were the actions of ordinary beings, they would be moistened by craving, and bound by tainted causes and conditions, they would not attain sovereignty. Avalokiteśvara, in order to tame the ten dharma realms, manifests these three types of actions moistened by the power of loving-kindness and compassion; taking birth in accordance with receptivity, he is not encumbered by defilements, and therefore they are called 'sovereign actions'. Being embraced by the middle way ultimate truth, he attains sovereignty within the two truths. As for 'unequalled and equal': although the two vehicles transcend the three realms, there are still dharmas above them, so they are not 'unequalled'. The Buddha is the ultimate stage, and is therefore called 'unequalled'. Arousing the mind that seeks buddhahood is therefore called 'unequalled and equal'—equal to the Buddha. Furthermore, in terms of the mind, the mind is fully endowed with eighty-four thousand dharma-doors; if one arouses the mind of the true mark, this is equal to the eighty-four thousand dharma-doors, and is also the eighty-four thousand pāramitās, and also the eighty-four thousand gates to worldly defilements, because they are the seed of the Tathāgata. The sūtra states: 'Initial arousal of the aspiration and ultimate [realization] are not two or distinct; of these two minds, the prior mind is the difficult one.' Now, arousing the initial mind is equal to the posterior mind. Because the initial mind is difficult to arouse, it is said to be 'unequalled'; because it is equal to the posterior mind, it is called 'unequalled and equal'. This clarifies the arousal of aspiration through the meaning of the four siddhāntas. There are three types of arousing the aspiration: first, nominal arousal, which is the disciples of the five ranks; second, resemblance arousal, which is the purity of the six sense faculties; and third, partial realization arousal, which is the first abode and above. This arousal of aspiration is the true arousal of aspiration.