觀音義疏 2
English (machine translation) 2
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- English
2.1
Spoken by Great Master Zhizhe of Tiantai under the Sui; recorded by disciple Guanding.
2.2
Second, from 'If there are sentient beings who have much lustful desire' onwards, clarifies the mental capacity. Explaining this has two parts: first, commenting on the text; second, contemplative interpretation.
2.3
Commenting on the text has two parts: first, directly clarifying the mental capacity; next, concluding the mental capacity.
2.4
The mental capacity, based on the three poisons, forms three sections. Each section has three parts: first, clarifying that there is suffering; second, silently being mindful—these two clarify the capacity; third, clarifying separation—this clarifies its response, [making] three.
2.5
As for what is generally called 'poisons': harming practitioners is metaphorically compared to poison. However, the designation has both single and combined [aspects]. Some commentators explain: 'Those with abundant three poisons do not know that they are faults, and therefore do not seek Avalokiteśvara; those with few [poisons] remember the virtuous deeds of Avalokiteśvara's pure conduct (brahmacaryā), and are thus able to elicit a response.' In our view, this explanation contradicts the text. The text states: 'If there are sentient beings who have much lust, by being mindful [of him] they immediately attain freedom [from it].' How could one directly contradict the sūtra? We now clarify: those with abundant three poisons can be mindful of Avalokiteśvara, and the Bodhisattva has the power to enable those with much [poison] to attain freedom—how much more so those with few [poisons]? This is merely taking the abundant to illustrate the few. The Da zhidu lun states: 'A woman's defilement of breaking the precepts and the residual calamity of slandering the Dharma [are such that] she does not discriminate [even] beasts, does not avoid the dangers of high walls and broad moats, does not take account of reputation or virtuous conduct; she ruins families and destroys states, eradicates clans and topples houses, with disaster extending to her own person—just as the disaster of Śūpāka extended to his country, and as the downfall of Zhou was due to Baosi.' The Jingzhu and the Chan jing clarify: 'A lustful person has lust-insects; the male insects weep tears that are bluish-white, while the female insects vomit blood that is crimson-red.' It also says: 'There are lust-demons that disturb their minds, causing inverted delusions to arise.' As the Great Sūtra states: 'If one habituates and frequents greedy lust, this is when the retribution ripens'—this adduces the characteristics of abundant lust. 'If one is a person of little lust, the insects and demons lie hidden, without excessive frenzy and intoxication'—these are the characteristics of little lust. Those with abundant hatred are not welcomed by people in this world, like a thirsty horse guarding water, or like an archer shooting a lioness; hence the Bequeathed Teaching Sūtra says: 'Among robbers who plunder merit, none surpasses hatred.' The Huayan [jing] states: 'When a single thought of hatred arises, it obstructs a hundred luminous gates of dharmas.' For a bodhisattva, because hatred contradicts compassion, its obstruction to the path is grave. The Daji [jing] states: 'When a single thought of hatred arises, all māras and demons gain their advantage.' The Nirvāṇa [Sūtra] mentions 'habituating and frequenting hatred'; by analogy with lust, hatred should also have demons. As the Nünaijing says: 'Where there is hatred, there are scorpion-insects; this is called the mark of abundant hatred. What is contrary to the above is the mark of little hatred.' Those with abundant ignorance falsely devise various views, negate cause and effect, and slander the Great Vehicle. Following the Great Sūtra, by analogy with the previous cases there should also be insects and demons. Such are the faults and calamities of the three poisons; desiring to be free from these, by mindfully recollecting Avalokiteśvara with utmost sincerity, one immediately attains freedom. Some commentators explain: 'The arising and subduing counteracting each other is called "freedom"; it is not freedom by eradication.' We now say: the sūtra text speaks of 'freedom'—on what grounds can one say it is not? If we rely on the Invocation of Avalokiteśvara: 'Purifying the roots of the three poisons, one accomplishes the Buddha path without doubt.' We now present ten turns to explain salvation from the three poisons: three turns discuss freedom in terms of subduing delusions, and seven turns discuss freedom in terms of severing delusions.
2.6
Question: Freeing oneself from afflictions requires wisdom; how can one attain freedom merely through mindfulness?
2.7
Answer: The sūtra's statement of 'constantly mindful' means right mindfulness: fundamentally penetrating that the nature of afflictions is nonexistent, abiding at the limit of greedy lust which is itself the limit of reality (bhūta-koṭi), transcending the four propositions, devoid of active subject and passive object, the nature of mindfulness being pure. If such right mindfulness is not wisdom, where else could one look for wisdom? If this wisdom does not leave afflictions, who could be free from them? If it were as your objection claims, one would necessarily have to make separate use [of another means].
2.8
If wisdom destroys afflictions, then there would be delusions that can be severed and wisdom that can sever them; not only could delusions not be severed, but wisdom would turn into delusion again—how could it be called the wisdom that severs delusions? Now, this right mindfulness is not mindfulness through form, nor is it mindfulness through non-form, and so on for the four propositions; it is also mindfulness through form, and also mindfulness through non-form, and so on for the four propositions; or it discusses non-mindfulness sequentially, or discusses non-mindfulness non-sequentially; or it discusses mindfulness non-sequentially, or discusses mindfulness sequentially; or it discusses freedom sequentially, or discusses freedom non-sequentially.
2.9
Next, regarding the contemplative interpretation: the seven turns can be understood by analogy with the above; now we only apply the two meanings of direct and reverse with respect to the beyond-the-realm [level], not taking the three poisons of fragmentary [birth and death]. Here, we take the mind of wholesome desire as 'greed'. The Great Sūtra says: 'For all wholesome dharmas, desire is their root.' The two vehicles' desire and delight in nirvāṇa is called greed; their aversion to birth and death is called hatred; their failure to penetrate this principle is called ignorance. Unfolding the three poisons, there are eighty-four thousand, fully and completely present. The Jingming [jing] says: 'Because lingering habitual propensities are not yet exhausted, the flowers cling to the body.' That the two vehicles have not severed these three poisons constitutes the marks of the three poisons of transformational [birth and death]. Bodhisattvas who have not severed distinct delusions likewise have these three poisons; hence it is said that bodhisattvas greedily seek the Buddha-Dharma, not relinquishing it for a single moment through kalpas as numerous as the sands of the Ganges, and their extensive learning without satiety is the mark of greed. Despising and deprecating the two vehicles, not delighting in hearing their names—hence the saying: 'Rather arouse the mind of a rabid jackal than arouse the mind of the two vehicles'—like the metaphor of breaking the branch of a great tree, is this not the mark of hatred? The levels of fundamental ignorance are exceedingly numerous, and can only be severed by the wisdom of the Buddha's awakening; that the Buddha-nature is not yet clearly seen is entirely the mark of ignorance. Desiring to eradicate these three afflictions, they constantly practice mindfulness of Avalokiteśvara, and responding to their capacities he comes to their aid so that they immediately attain eternal freedom. There are two kinds of eternal freedom: if this bodhisattva has not eradicated distinct delusions at all in their physical body, then in terms of transformational [birth and death] they have not yet attained eternal freedom at all; if they have already assailed distinct delusions in their physical body, then in terms of transformational [birth and death] they eradicate the remnants, which is termed eternal freedom.
2.10
Next, explaining the contemplation of the three poisons by reverse exposition: all sentient beings are called those of few desires, little hatred, and little ignorance. Why? They only hate the suffering of the three paths and covet the pleasures of humans and devas. The two vehicles only hate birth and death and desire to attain the bliss of nirvāṇa; these are all termed 'few'. Bodhisattvas are not like this: they joyfully seek the Buddha-Dharma—not merely seeking one Buddha-Dharma, but seeking everywhere all ineffable Buddha-Dharmas, like the ocean swallowing numerous streams yet still not full; not only do they not receive birth and death, but they also do not receive nirvāṇa; hence the Dapin speaks of the 'five non-receptions'—this is great hatred. The power of fundamental ignorance is great, and only the Buddha's wisdom can sever it; for bodhisattvas, this delusion of great power still remains. Furthermore, ignorance is inexhaustible like space, up to old age and death being inexhaustible like space. Such three poisons constitute three dharma gates: first, grasping; second, relinquishing; third, neither grasping nor relinquishing. Great kindness and great compassion, the four means of embracing, the ten powers, fearlessnesses, samādhis, liberations, unsurpassed awakening, purifying Buddha-lands, and transforming and saving sentient beings are called the gate of grasping, which is great greed. All dharmas are empty and nonexistent, not abiding and not clinging. Prajñā is like a great mass of fire, impossible to seize from all four sides. Great nirvāṇa is empty, the city of Kapilavastu is empty, the path of words is cut off, the place of mental activity is extinguished; awakening is not attained through the four propositions, and there is neither attainment nor realization—this is the gate of relinquishing, which is called great hatred. The middle way is neither grasping nor relinquishing, neither hating nor loving, neither annihilated nor eternal, without coming or going, without arising or ceasing; like an image in a mirror, invisible yet visible, visible yet invisible, neither visible nor invisible, because it excludes both extremes, it cannot be expressed in words—the silence of Vimalakīrti is called the middle way, and this is great ignorance. Thus Mañjuśrī said: 'I am the Śrī of greedy lust, the Śrī of hatred, and the Śrī of false views'—this is its clear proof. Desiring to fulfill these three dharma gates, if one constantly practices mindfulness of Avalokiteśvara, one immediately attains fulfillment of all wishes. As for noble beings' own practice and transforming of others, there are none who do not enter through these three gates; apart from this, there is no other path. Hence the Wuxing jing says: 'Greedy lust is itself the path; hatred and ignorance are also like this. Within these three dharmas, all Buddha-Dharmas are fully contained.' All Buddha-Dharmas do not go beyond the ten thousand practices of pāramitā, the vast application of the samādhi of non-reception, and the true mark of the middle way. These three dharma gates cannot be declared; yet out of pity for sentient beings, they are either expounded directly or expounded reversely, with mutual discarding and adopting; this is the intention of the four siddhāntas to benefit according to conditions. As the forty-second [fascicle] of the Huayan explains: 'In the city of Ratnavyūha in the country of Vibhūṣaṇa, the woman Vāsumitrā explained the dharma gate of the limit of detachment from lust: "All sentient beings see me according to their kind, and I manifest as a female form for them all. Those who see me attain the delight samādhi; those who speak with me attain the unhindered wonderful sound samādhi; those who hold my hand attain the samādhi of going to all Buddha lands; those who stay with me attain the liberation radiance samādhi; those who gaze at me attain the tranquility dharma gate; those who see me yawn attain the dharma gate of shattering non-Buddhists; those who embrace me attain the samādhi of embracing all sentient beings; those who kiss me attain the secret treasury of all merits; abiding in this dharma gate of detachment from lust, I broadly benefit [beings]."' Is this not the dharma gate of reverse and direct lust guiding and benefiting all kinds of beings? Furthermore, in the forty-first [fascicle]: 'King Anala of the city of Sasadhvaja exercised royal law in his main palace. Those who broke the law were beheaded, dismembered, burned, boiled, split apart, slaughtered, glared at, and reprimanded, punishing their crimes with bitter torment. Sudhana gave rise to doubt. After the king concluded the proceedings, he took Sudhana's hand and entered his palace, where Sudhana saw an inconceivable realm beyond comparison. The king said to Sudhana: "I know the dharma gate of magical phantom; I manifest as sentient beings and torment them, in order to discipline all beings; those who see and hear it arouse the aspiration for awakening."' Is this not the dharma gate of hatred? The five-heat mortification by the Brahmin Jayoṣmīṣa is the dharma gate of ignorance, as discussed previously. Next, one should clarify the contemplation of the three poisons through the two contemplations of the Separate and Perfect [teachings] regarding the capacity for compassion; the response can be known by analogy, so it is not recorded in full.
2.11
Third, from 'If there is a woman' onward, the text explains physical karma as the capacity, which also has three parts: first, commenting on the text; second, citing occurrences as proof; third, contemplative interpretation. Commenting on the text has two parts: first, fulfilling the sought wish; second, concluding with praise for seeking.
2.12
This again has two parts: first, seeking a boy; second, seeking a girl. The text says: 'A woman seeking a boy: if there is no son, the lineage is cut off; if there is a son, both parents rejoice.' Why does it specifically designate a woman seeking a boy? Commentators sometimes say: 'The woman is weary of the female body, not seeking a child.' Another explanation says: 'The female nature has much affection, and joy in children is especially heavy.' Hence it designates a woman. We now explain: a woman takes being childless as suffering—she is abandoned by her husband, slighted by co-wives, and mocked by onlookers. Furthermore, a wife has seven faults; six can still be endured, but being childless is the most severe: bad appearance, jealous disposition, inability to serve parents-in-law, greed for food, childlessness, and clumsiness. Since childlessness is indeed suffering, it therefore designates a woman seeking a boy.
2.13
Seeking a boy has three parts in the text: first, establishing the vow; second, practice; third, virtuous achievements. The vow and practice are as in the text. As for virtuous achievements: it is explained that a scholar-gentleman has a hundred courses of conduct, with wisdom foremost among them. If there is only wisdom without merit, his rank is lowly and his wealth poor, meeting stumbling blocks at every turn; when wisdom and merit unite, they support and enhance each other all the more—with merit, wealth and rank rise high; with wisdom, renown spreads far and wide. Therefore it says: 'she will immediately give birth to a boy of merit and wisdom.'
2.14
In the passage on seeking a daughter, only the vow and the virtuous karma are explained, while the practice is not explained, because the practice is the same as prostrations; hence it is not discussed again. Since the vows and virtues are distinct, each must be distinguished. An upright and handsome appearance in a woman is the first of the seven virtues; however, one who is only upright without auspicious marks may be orphaned early or widowed young, with poor fortune in her marks. Here it is explained that appearance and marks assist each other, all the more manifesting her virtue: an upright appearance attracts favor and affection, while marks attract fortune and respect. Thus the text says: "Loved and respected by many." If love carries arrogance, how could it be called a virtue? Loving and respecting her—this is due to her marks. Some explain: "'Having planted roots of virtue in past lives' is to resolve doubts." Everyone says: "Avalokiteśvara can only bring parents together; wisdom and uprightness are the child's own past plantings. If Avalokiteśvara were to grant wisdom and uprightness, one would fall into the error of [effects arising] without a cause." I privately refute this statement: if it is said that fortune and wisdom are the child's karma and Avalokiteśvara can only bring about their taking birth, when the child lacks the conditions for birth, Avalokiteśvara brings about birth; when the child lacks fortune and wisdom, Avalokiteśvara can likewise cause them to have them. If Avalokiteśvara could not cause those without fortune to plant fortune, how could he cause those without birth to be born? In discussing fortune, one fears falling into [the error of] causelessness; in discussing birth, why does one not fear falling into [the error of] causelessness? If that were so, the sage could not grant fortune and wisdom at all, and could only act as a matchmaker. This makes no sense. As for refuting the claim that Avalokiteśvara cannot cause a child to have fortune and wisdom: above, when one person invoked the name, many were freed from the peril of rākṣasas. If this were causeless and not granted by him, how could they suddenly be delivered without a latent capacity? Now it is explained that the power of the sage is exceedingly great and there is nothing it does not grant. He can cause one who has fortune and wisdom from past lives to take rebirth; even if they did not plant good conditions in past lives, he can also cause them to cultivate fortune in the intermediate existence (antarābhava)—this meaning comes from the Sūtra on the Intermediate Existence (Zhongyin jing). We do not now take this phrase as the intention to resolve doubts.
2.15
"If there is prostration, the fortune is not in vain": this concludes the latent capacity of bodily karma, and is also meant to resolve doubts. The meaning of concluding can be understood. As for resolving doubts: if it is said that prostration fulfills vows, there are those who perform prostrations yet do not receive fulfillment of their vows; how can it be said to be "not in vain"? "Tang" means in vain; "juan" means discarded. When, because the mind is not earnest, the vow is not fulfilled, the power of prostration still assists unseen without being lost. This can be [understood as] resolving doubts.
2.16
Question: Prostration is the latent capacity of bodily karma; should it also bring deliverance from perils such as water and fire?
2.17
Answer: This is merely raising [the case of] sons and daughters as an illustrative topic.
2.18
Next, adducing factual evidence: the Records of Responses (Yingyan zhuan) says: "There was a person surnamed Ge, born on the eighth day of the fourth month in the country of the Yuezhi, who was a foolish man."
2.19
Next is the contemplative interpretation. Seeking sons and daughters as karmic recompense: as in the Āgamas, from the hell realms on up to the desire heavens, all have the suffering of childlessness; through prostration and seeking vows, their hearts' wishes can also be fulfilled.
2.20
Next, explaining sons and daughters in terms of cultivating causes: first distinguish the dharma gates, and next explain the granting of vows. As for the dharma gates: ignorance is the father, craving is the mother, the six sense faculties are sons, the six sense objects are daughters, and consciousness acts as the matchmaker, giving birth to sons and grandsons of boundless afflictions. These sons and daughters require no vows or seeking; they spontaneously become one's kin. If non-Buddhist writings take heaven as yang and earth as yin, sinking and moving as sons and daughters, how much more could the Buddhadharma lack this? If we take the Buddha as the king and the scriptural teachings as the queen, they give birth to all bodhisattvas and Buddha-sons. Furthermore, skillful means is the father, and the perfection of wisdom (prajñāpāramitā) is the mother; all guiding teachers are born from them without exception. Moreover, loving-kindness and compassion are daughters, while good thoughts are sons; or, dhyāna-concentration being quiet and subtle is a daughter, while contemplative wisdom being analytical is a son. The two vehicles have much concentration and little wisdom; bodhisattvas have little concentration and much wisdom. The Mahāparinirvāṇa Sūtra says: "If one hears the dharma of the great nirvāṇa and Buddha-nature, one should know that this person has the marks of a heroic male." Correct contemplation that is resolute and decisive is a son; unconditioned loving-kindness and compassion that encompass all are a daughter. Here, worldly sons and daughters are merely borrowed to represent the dharma gates.
2.21
Question: How can sons and daughters be used to represent the dharma gates? Since there are no sons or daughters, there are no dharma gates. As the Mahāparinirvāṇa Sūtra says: "Eternally transcending the ten marks is called great nirvāṇa." The Great Treatise says: "Because it lacks the marks of male and female, it is called markless." The Jingming jing says: "All dharmas are neither male nor female, just as the Buddha taught, also neither male nor female." The "Comfortable Conduct" chapter says: "Nor does one differentiate whether it is male or female." The "Entry into the Dharma Gate of Non-Duality" says: "Without the śrāvaka mind, there is no concentration; without the bodhisattva mind, there is no wisdom." The Three Piṭakas of the Small Vehicle accord with the truth of the principles; I have heard that in liberation there is no verbal expression, and the Tattvasiddhi Śāstra (Chengshi lun) in entering the equality of emptiness also has neither male nor female. Since male and female do not exist, where is that which they represent? Therefore we know there are no dharma gates of concentration and wisdom.
2.22
Answer: The true mark of the Great Vehicle ought not to have male or female, nor the absence of male and female; through skillful means, it speaks of existence and nonexistence by way of the four siddhāntas. The heavenly maiden said: "Liberation is not taught apart from letters; the nature of letters being transcendent is itself liberation." All of this is because letters possess past, future, and present; it does not mean that the true mark of bodhi is also like this. It is neither existent nor nonexistent, neither dual yet dual, showing that these two dharmas have never been separated from each other. For example, just as a single body has left and right hands, concentration and wisdom are also like this: concentration is quiet and wisdom illuminates; though divided into two, they do not depart from the dharma nature—to speak of concentration is to have wisdom, and to speak of wisdom is to have concentration. Just as a woman has a left hand, and just as a man has a right hand, concentration and wisdom are also like this. Unconditioned loving-kindness possesses the wisdom of correct contemplation yet takes its name from concentration; the wisdom of all species of the middle way possesses the concentration of great loving-kindness. It is designated by wisdom—how could it only be true in principle? The present text is also like this. The text says: "She will give birth to a son of blessed virtue and wisdom." These words inherently possess both dharma gates; why bother doubting the designation of "son"? The text says: "She will give birth to a daughter who is upright and handsome, possessing marks." Being upright and handsome without ugliness or depravity represents the correct contemplation of the middle way, free from the ugliness of the two extremes—this is the meaning of wisdom. Auspicious marks are the thirty-two marks planted by a mind of loving-kindness—this represents the meaning of concentration. Although possessing both, she is called a daughter. Therefore we know that if this text is interpreted as two, male and female, it represents concentration and wisdom being not dual yet dual; if interpreted as non-dual, it represents concentration and wisdom being dual yet not dual. In principle, it is truly neither dual nor non-dual; in responding to capacities, it is dual or non-dual. This is the scriptural meaning of representing the two dharma gates.
2.23
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.
2.24
Next, explaining the bodhisattvas of the six perfections: the bodhisattva possesses loving-kindness and compassion, not severing delusions while remaining in birth and death to benefit beings, which is called a daughter; practicing the six perfections with expedient wisdom is called a son. A woman's nature is properly to give birth to children; the nature of loving-kindness and compassion is properly to undergo birth and death to transform beings. When the good mind of another person is developed, that is the meaning of giving birth to children: when another person gives birth to the first five perfections, that is giving birth to a daughter; when another person gives birth to wisdom, that is giving birth to a son. If the meanings of concentration and wisdom are not established, the bodhisattva practices will not stand; hence, seeking Avalokiteśvara, they obtain the fulfillment of their vows. Next, since the bodhisattva of the Shared Teaching has severed afflictions, having the wisdom that severs and accords with the truth of the principle is a son; with loving-kindness and compassion upholding residual traces to enter the three realms is a daughter. Why is this? Just as a man's nature does not give birth, representing the decisiveness of wisdom that severs afflictions and does not take birth in the three realms, yet now they are born again because loving-kindness upholds residual traces, thus enabling them to be born again, this is called a daughter; seeking vows from Avalokiteśvara, they receive the fulfillment of this vow. Next, explaining the bodhisattva of the ten faiths in the Separate Teaching: cultivating the five pāramitās as adornments of blessed virtue is a daughter; the adornment of wisdom from the first stage and second stage is a son; the thirty minds are called sons and daughters dwelling together in the holy womb. The blossoming of the correct wisdom of the middle way at the first stage is called the birth of a son; the arousal of the mind of unconditioned loving-kindness is called the birth of a daughter. These two essentials can only blossom at the first stage; this is also called the twin birth of a son and a daughter. If it were not like this, one would fall into the error of the two extremes of the two vehicles and of birth and death. Giving birth to these sons and daughters brings great joy; hence it is called the Joyous Stage. Because loving-kindness and compassion cover beings and beings receive their grace, it is called great loving-kindness and great compassion. Great loving-kindness and great compassion can accomplish the Buddha path and give birth to prajñā; they are the grandmother of all Buddhas, and hence are called the great daughter. Sentient beings do not understand the ten powers, fearlessnesses, and so forth, so these are not called great. Next, in the Perfect Teaching, planting the karma of the thirty-two marks with unconditioned loving-kindness and compassion is also called a daughter; this daughter is upright, handsome, and possesses marks. Taking the wisdom of the middle way as a son, this son is straightforward and has blessed virtue. The purity of the six sense faculties in the ten faiths is called dwelling in the womb; at the first abidance, loving-kindness and wisdom are the twin birth of a son and a daughter. If one obtains this son, one does not fear craving and views, the great compassion conforming to the path, or dharma-attachment; nor does one fear being bound by wisdom without skillful means or bound by skillful means without wisdom. When skillful means and wisdom are both liberated, son and daughter are fully complete.
2.25
Second, the fulfillment of vows sought: the two rounds of transformational [birth and death] can be understood.
2.26
Furthermore, from the five precepts and ten wholesome actions up to the sixth heaven, there is entirely no dhyāna-concentration; each and every round is solely a method of wisdom with a distracted mind—this is a wild man. Having wisdom alone without concentration, [whereas] the four dhyānas have limbs and one-pointedness of mind: [when both are present,] this is called 'man and woman', both blessings and wisdom being complete. Looking from the men and women of concentration and wisdom in the three realms: the man lacks the efficacy to destroy delusions, and the woman lacks the power to give birth to the uncontaminated; these are useless men and women. Looking from the two vehicles and the Shared Teaching: wisdom has the function of cutting off delusions, which is an capable man; the woman possesses the virtue of generating the uncontaminated and carrying on the lineage. Looking [further] from the two vehicles and the Shared Teaching: all their concentration and wisdom cannot destroy fundamental ignorance or see the Buddha-nature; though a man, he is [like] a woman. Their concentration cannot conceive the child of the middle way, like a barren woman; though a woman, she is [like] a man. Therefore the Mahāparinirvāṇa Sūtra says: 'People of the two vehicles have much concentration and little wisdom; they do not see the Buddha-nature. Bodhisattvas of the Shared Teaching have much wisdom and little concentration; they also do not see the Buddha-nature.' Prior to this, all of us are called people of wrong views. Only when one enters the stages in the Separate Teaching does the true and bright wisdom arise and unconditioned compassion become established; these are truly called genuine men and women. In the Perfect Teaching, when one sees the middle way at the first abidance, concentration and wisdom are complete, and the marks of both man and woman are fulfilled. Only then does it correspond to the sūtra text: 'A man will be blessed and virtuous; a woman will be upright and handsome.' Therefore, one should know that phenomena are borrowed to express the Dharma; how could one interpret Avalokiteśvara in terms of matchmaking and marriage?
2.27
Third, from 'For this reason, sentient beings...' onward, this is the exhortation to accept and uphold [the name], which comprises three parts: first, exhorting them to uphold; second, comparative evaluation; third, concluding exhortation.
2.28
As for 'upholding': above, the conditions for Avalokiteśvara obtaining this name and the vastness of his power were explained. Since physical form is not directly contrasted here, but the text properly sets forth the name to discuss virtue, if one wishes to take refuge and venerate him, one should reverently uphold his name; thus, upholding the name is brought forth as the exhortation.
2.29
Second, the comparative evaluation comprises four parts: first, the basis of the comparative evaluation; second, the question; third, the answer; fourth, the direct comparative evaluation. As for the basis of the comparative evaluation, three 'plenties' are cited: sixty-two koṭis refers to plenty of fields of merit; to the end of one's physical life refers to plenty of time; being fully provided with the four requisites refers to plenty of seeds [of giving]. The old [commentators] had only these three points; now, upholding many names makes four 'plenties' in total, which serve as the basis of the comparative evaluation.
2.30
Next are the question and answer, as in the text.
2.31
Next, as for the direct comparative evaluation: the four 'few' are brought forth in turn to evaluate the four 'plenty'. The merits are exactly equal: upholding few names, few fields, little time, and few seeds.
2.32
Question: For what reason does the few equal the many?
2.33
Answer: Weighed by the Buddha's eye, there is neither increase nor decrease; the four 'plenty' and manifold merits are precisely equal to this, and the comparative evaluation is without the slightest error. Question: For what reason are they equal?
2.34
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.
2.35
Furthermore, in terms of contemplative interpretation: the two contemplations give rise to the middle way. The two contemplations are indeed unequal, yet are said to be equal because they are equal through the middle way; therefore they are called equal. It is just as a beggar is equal to the Tathāgata Duṣprasaha; therefore they are said to be equal. Third, concluding that by reciting the name for a single moment, the blessings are inexhaustible. The Dapin jing says: 'Scattering a single flower into the air, until one completely ends suffering, the blessings are inexhaustible.' As for the second question and answer in the text, it is from Akṣayamati addressing the Buddha: 'How does he roam the sahā world...' onward.
2.36
Question: Due to what conditions does he obtain the name 'Buddha'?
2.37
Answer: Sentient beings' manifest capacity of the three karmas serves as the objective realm, and the dharma body's numinous wisdom hiddenly responds to it; through the conditions of objective realm and wisdom, he is named Avalokiteśvara. This meaning is already complete.
2.38
Now it is asked: 'How does he roam this sahā world?' The Buddha answers: 'Through universal manifestation.' The three karmas manifest responses, responding to sentient beings' hidden capacity, and so on, comprising ten meanings. There is one question and two answers. The question has three parts: 'how does he roam' asks about bodily karma; 'how does he speak' asks about verbal karma; 'expedient means' asks about mental karma. These are the sage's three karmas responding universally to everything without premeditation; they are also called the three unfailing qualities, the three wheels of inconceivable transformation, and also the three non-protections. 'Three non-protections' clarifies that Avalokiteśvara abides in the inconceivable, universal, and perfect dharma gate: he truly does not generate deliberate thoughts, calculate, or deliberate, arranging steps sequentially before bestowing this response. Since there is neither discrimination nor before and after, it is accomplished spontaneously. For example, just as a bright mirror immediately reflects whatever faces it, responding equally at once; thus the three karmas are said to have 'no protection'. 'Three unfailing qualities' means: sentient beings' capacities differ in depth; although Avalokiteśvara does not form thoughts to meet capacities, his meeting of capacities never fails, fitting the person before him and hiddenly tallying with phenomena and principle; therefore they are called unfailing. 'Three wheels of inconceivable transformation' means: if he manifests a buddha's body, he also manifests a buddha's mind and a buddha's mouth, and so on up to manifesting the body of a vajra-holding spirit, he also manifests a vajra mind and mouth. Although he universally manifests physical bodies and adapts himself to benefit beings, there is no diminution of his dharma body or wisdom. The Jingming jing says: 'Skilled in distinguishing the characteristics of all dharmas, yet unmoved in the primary truth.' Moving while remaining unmoved—this is precisely because it is an inconceivable transformation.
2.39
Question: How can mental karma be manifested?
2.40
Answer: None can fathom the sage's mind, but if he wishes to manifest it, even insects can come to know it.
2.41
The Buddha's answer comprises three parts: first, the specific answer; second, the general answer; third, the exhortation to make offerings.
2.42
First, the specific answer replies in turn to the three questions. The words 'should with' answer the question on mental karma, namely the power of expedient means. Why? The mental stage contemplates capacities and sees what is suitable—what body it is suitable to manifest, what Dharma it is suitable to preach—and transforms them accordingly; therefore, we know that 'should with' answers [the question on] mind. Manifesting a body answers bodily karma, and preaching the Dharma answers verbal karma; thus we know all three questions are answered. Moreover, by merely making two answers, all three are encompassed: discussing his manifestation of a body does not stop at the aggregate of form alone, but necessarily includes all five aggregates, thereby also answering [for the] mind; the mouth also relies on the body, thereby also answering [for the] mouth. As for preaching the Dharma, it is not like a tree without mind; if one wishes to understand the wisdom in skillful speech, deploying the expedient means of the four siddhāntas, it also combines the mouth to answer [for the] mind.
2.43
Second, the explanation clarifies that both answer the three questions. Within the specific answer, thirty-three bodies are manifested and nineteen teachings are preached, which are summarized as the bodies of the ten realms. Yet the text lacks two realms: some point to the preceding chapter mentioning the bodhisattva body; some say it was omitted in translation; some rely on the ancient text of the Zheng Fahua; some say Avalokiteśvara is himself already a bodhisattva body, so why manifest it again? If these three explanations all have flaws, they are not adopted here. Now, relying on the ancient text, it is to clarify the meaning of a bodhisattva. However, for the single realm of bodhisattvas, whether provisional or real, the various meanings of response and transformation cannot be missing; thus we explain the bodhisattva realm. Furthermore, regarding the absence of the hell realm body: some point to the preceding chapter; some say the suffering is too heavy for them to be delivered; some say their form is ruined and mutilated, so people would be terrified upon seeing it and thus it is not manifested. Now we clarify: although it is missing in the specific explanation, within the general answer the text says 'roaming various lands in various forms'—how could one say it is absent? Moreover, the Qing Guanyin jing says: 'Or sporting in the hells, enduring suffering on their behalf with great compassion.' Some say this only means enduring suffering on their behalf without discussing preaching the Dharma; yet if we rely on the Vaipulya teachings, Vasu's transformation included preaching the Dharma. The Dazhidulun says: 'When bodhisattvas transform the hells, they mostly assume buddha bodies, which the hell wardens see and dare not obstruct.' Inferring from this, there should be a hell realm body preaching the Dharma. If so, the bodies of the ten dharma realms are completely provided.
2.44
Now, generally treating the ten bodies, we examine them through four propositions: first, a body of one realm delivers one realm; second, bodies of ten realms deliver ten realms; third, a body of one realm delivers ten realms; fourth, bodies of ten realms deliver one realm. If the dharma body of marvelous awakening responds in the land of true reward, being Vairocana Buddha, those who receive transformation are purely bodhisattvas all seeking the Buddha way, with no other bodies—this is one realm delivering one realm. If in the land of expedient means with remainder, the five kinds of people are reborn together and all seek the Great Vehicle, as the text above says: 'seeking the Buddha's wisdom in that land, and becoming a Buddha in this land'—this is also one realm delivering one realm. If in the land of cohabitation, in the bodhimaṇḍa of silent extinction upon newly attaining buddhahood, he first expounds the sudden teaching, and all those receiving the teaching are people with the afflictions of view and thought, yet possessing the capacity for the Perfect Teaching they together perceive the buddha body—this also can be a body of one realm delivering one realm. If in the bodhimaṇḍa of silent extinction, those disciples receiving the teaching belong to various different realms—whether humans, devas, nāgas, spirits, ghosts, and so forth—and moreover their capacities differ between the Perfect and Separate, yet despite these various different realms they together behold the one buddha body preaching the Dharma to them—this is one realm delivering many realms. If there is a capacity of one realm that cannot be delivered by merely seeing the manifestation of a body of one realm, he then displays various bodies surrounded by retinues, together responding to that single condition—this is called bodies of many realms delivering one realm. If a buddha body or bodhisattva body universally assumes the bodies of the ten dharma realms, universally entering all destinies, causing each to see him, assuming their forms to preach the Dharma to them—this is many realms delivering many realms. Applying these four propositions, manifesting bodies across the five flavors and five periods is always like this.
2.45
Furthermore, regarding the quantity of teachings spoken: just as Sudhana heard various dharma gates from one hundred and ten good spiritual friends, this is many teachings spoken for one person. As the Jingming jing says: "For the śrāvakas, he preached the four truths; for the pratyekabuddhas, he preached the twelve links of dependent origination; and so forth, up to preaching superior wisdom for King Brahmā and impermanence for Śakra." This is one person using one teaching spoken for one person. If, as in the Shared Teaching, wisdom (prajñā) is preached and people of the three vehicles receive it alike, this is one teaching spoken for many people. If all unobstructed persons transcend birth and death by the single path and open the knowledge and vision of the Buddha, this is many teachings spoken for many people. Furthermore, explaining quantity in the reciprocal relation between cause and effect: with the five precepts and ten virtuous deeds, the causes are few and the fruits are also few. Śrāvakas, by the fivefold stillness of mind, heat, summit, and so forth, enter the two nirvāṇas; here causes are many and fruits are few. Pratyekabuddhas, seeing flowers flutter and leaves fall, immediately attain the Way; here causes are few and fruits are many. For the bodhisattvas, ten thousand practices are perfected and the fruits of ten thousand virtues are rounded out; causes are many and fruits are also many. Avalokiteśvara clearly comprehends the inclinations of the capacities of sentient beings; whether manifesting many or few bodies, speaking many or few teachings, cultivating many or few causes, or realizing many or few fruits, he responds to their proper capacities without ever erring. Someone said: "He manifests a causal body to preach fruitional teachings, manifests a fruitional body to preach causal teachings, manifests a single body to preach many teachings, manifests many bodies to preach a single teaching, or manifests a body without speech." This is narrower than the capacities of the ten dharma realms.
2.46
An earlier explanation divided the thirty-three bodies into three: first, the persons of the three vehicles; second, the fourfold assembly; third, the eight classes [of beings]. Each has branches and extremities: humans and devas were taken as the extremity of the sages, because they are vessels that can receive the Way; young boys and young girls were taken as the extremity of the fourfold assembly, because they can become part of the fourfold assembly; Vajradharas were taken as the extremity of the eight classes, because they equally possess great strength. If so, given that Vajradharas have great strength, why are they taken as the extremity? Answer: they are positioned at the very end to conceal their traces. Now we explain that the text on the thirty-three bodies forms eight groups: first, bodies of sages; second, bodies of devas; third, bodies of humans; fourth, bodies of the fourfold assembly; fifth, bodies of women; sixth, bodies of young boys and girls; seventh, bodies of the eight classes; eighth, bodies of Vajradharas. Explaining their sequence in this way simply emerges from human interpretation.
2.47
First, in explaining the sages, the Buddha is explained first: is this a response Buddha (nirmāṇakāya), or a transformation Buddha? Sages responding to beings have both meanings: if appearing abruptly for a time, it is a transformation; if matching [the being] from beginning to end, it is called a response. If one examines this text, it clarifies the meaning of a response.
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Linked texts (1)
- 觀音義疏 — Classical Chinese