觀音義疏記 1.11

1.11

二、「問菩」下，明漸頓慈悲，二：初、問起。如上所明二十五有三障苦難，十番令脫。未知大士修何方便、證何法門，得如是力？二、「答菩」下，釋出，二：初、略示。二、「所以」下，廣釋，二：初、明漸次、二：初、修觀本誓，三：初、果報慈悲。既於元始發菩提心，凡曰見聞終期濟拔。二、「受持」下，修因慈悲。略云禁戒，須兼根本十二門禪，以其業火皆能壞故。三、「修無」下，無漏慈悲，二：初、事定。若據根本，味禪之外有根本淨禪，謂六妙門、十六特勝通明禪，此等亦帶無漏，能滅煩惱。今但從觀骨光等為無漏者，蓋取出世事禪之中有火名者辯其觀相。此乃以事禪之火，滅見思之火。然事禪有四，即觀、練、熏、修，觀謂九想、八背捨、八勝處、十一切處；練謂九次第定；熏謂師子奮迅三昧；修謂超越三昧。今於四中但舉觀禪中三不引八背者，以八背中無火名故，蓋隨便也。初云白骨流光者，即九想中於第八白骨修八色流光。言八色者，見地色如黃白淨潔之地，見水色如深淵清澄之水，見火色如無煙清淨之火，見風色如無塵逈淨之風，見青色如金精山，見黃色如薝蔔華，見赤色如春期霞，見白色如珂貝雪，見色分明而無質礙。八勝處者，一內有色相外觀色少、二內有色相外觀色多、三內無色相內觀色少、四內無色相外觀色多，此四句末皆云若好若醜，是名勝知勝見。五地勝處、六水勝處、七火勝處、八風勝處，此於緣中轉變自在，觀心淳熟勝前八色故也。十一切處者，一青一切處、二黃一切處、三赤一切處、四白一切處、五地一切處、六水一切處、七火一切處、八風一切處、九空一切處、十識一切處。此於所觀普遍，即觀禪成就也。二、「又觀」下，三觀。諸火者，報、業、煩惱及事定中火，皆是三觀所觀境也，此境緣生故。先即空、次假、後中，故成別觀。節節慈悲，誓拔報業及三惑火。二、「今住」下，熏心起應，二：初、乘誓赴難，三：初、真悲妙力。即是隣極，同體慈悲冥熏眾生，令成機感垂應拔苦。二、「若事」下，眾機關誓。眾生若起三種火時，與本菩薩所起無殊，故關分果之悲，以答因中之誓。肇師云：「發僧那於始心，終大悲以赴難。」三、「若眾」下，一時普救。別教雖則修有次第，證必圓融，故十種機能一時應。二、「如華」下，引經證成，二：初、引經。

Second, from "Question: Bodhisattva..." downward explains gradual and sudden loving-kindness and compassion, divided into two: first, raising the question. As explained above regarding the sufferings and disasters of the three obstructions in the twenty-five realms of existence, they are caused to be liberated through ten stages. It is not known what expedients the Mahāsattva cultivated and what Dharma-gates he realized to obtain such power. Second, from "Answer: Bodhisattva..." downward explains it, divided into two: first, briefly indicating it; second, from "Therefore..." downward elaborately explains it, divided into two: first, explaining the gradual [approach], divided into two: first, cultivating contemplation and fundamental vows, divided into three: first, loving-kindness and compassion regarding retributive fruition. Having generated bodhicitta from the very beginning, whatever is seen or heard is ultimately aimed to be rescued. Second, from "Upholding..." downward is loving-kindness and compassion regarding cultivating causes. Briefly mentioning the prohibitive precepts must also include the fundamental twelve dhyāna gates, because the fire of karma can destroy them all. Third, from "Cultivating the uncontaminated..." downward is uncontaminated loving-kindness and compassion, divided into two: first, phenomenal concentrations. According to the fundamentals, aside from concentration tainted by craving, there are fundamental pure dhyānas, namely the six wondrous gates, the sixteen superior practices, and the comprehensive illumination dhyāna; these also carry the uncontaminated and can eradicate afflictions. Now, merely taking the contemplation of the radiance of bones and so forth as uncontaminated is because among the mundane phenomenal dhyānas, those containing the word "fire" are selected to distinguish their contemplative marks. This is using the fire of phenomenal dhyāna to extinguish the fire of view and thought [afflictions]. However, phenomenal dhyānas are four: contemplation, refining, perfuming, and cultivation. Contemplation refers to the nine notions, the eight liberations, the eight bases of mastery, and the ten totalities. Refining refers to the nine successive absorptions. Perfuming refers to the lion's sprint samādhi. Cultivation refers to the transcendence samādhi. Now among the four, only three of the contemplation dhyānas are cited, without citing the eight liberations, because within the eight liberations there is no name of "fire"—it is simply for convenience. First, "the radiance emanating from white bones" refers to cultivating the eight-colored radiating light at the eighth [notion] of white bones within the nine notions. Speaking of the eight colors: seeing earth color like yellowish-white, clean and pure earth; seeing water color like deep, pure and limpid water; seeing fire color like smokeless, pure fire; seeing wind color like dustless, exceptionally pure wind; seeing blue color like a mountain of refined gold; seeing yellow color like a campaka flower; seeing red color like clouds at dawn in springtime; seeing white color like mother-of-pearl and snow—seeing colors distinctly without physical obstruction. As for the eight bases of mastery: 1. having internal perceptions of form, externally contemplating few forms; 2. having internal perceptions of form, externally contemplating many forms; 3. having no internal perceptions of form, internally contemplating few forms; 4. having no internal perceptions of form, externally contemplating many forms—at the end of these four phrases it is said in each case "whether pleasing or ugly," which is called mastery of knowledge and mastery of vision; 5. the base of mastery of earth; 6. the base of mastery of water; 7. the base of mastery of fire; 8. the base of mastery of wind. Because these are transformed freely with respect to conditions, and the contemplative mind is fully ripened, they surpass the previous eight colors. As for the ten totalities: 1. totality of blue; 2. totality of yellow; 3. totality of red; 4. totality of white; 5. totality of earth; 6. totality of water; 7. totality of fire; 8. totality of wind; 9. totality of space; 10. totality of consciousness. This is omnipresent with respect to what is contemplated, which is the accomplishment of contemplation dhyāna. Second, from "Furthermore, contemplating..." downward is the three contemplations. The various fires—retribution, karma, affliction, and the fire in phenomenal concentration—are all the objects contemplated by the three contemplations, because these objects are conditionally arisen. First, being identical to emptiness, next provisionality, and finally the Middle; thus they constitute the separate contemplation. Stage by stage there is loving-kindness and compassion, vowing to eradicate the fires of retribution, karma, and the three delusions. Second, from "Now abiding in..." downward is perfuming the mind to give rise to responses, divided into two: first, boarding the vows to respond to disasters, divided into three: first, true compassion and wondrous power. That is to say, approaching the ultimate, loving-kindness and compassion of identical essence secretly perfume sentient beings, causing capacity and stimulus to form, so as to manifest responses and eradicate suffering. Second, from "If phenomenal..." downward is the capacities of sentient beings connecting to the vows. When sentient beings give rise to the three kinds of fire, they are no different from those generated by the bodhisattva originally; hence they connect to the compassion of fractional fruition to respond to the vows made during the causal stage. Master Sengzhao said: "Arousing the great resolve at the initial mind, and fulfilling great compassion to respond to disasters." Third, from "If sentient beings..." downward is universal rescue all at once. Although the Separate Teaching involves sequential cultivation, its realization must be perfectly interfused; hence the ten kinds of capacities can be responded to all at once. Second, from "Like the Avataṃsaka..." downward is citing the sūtra to verify and substantiate, divided into two: first, citing the sūtra.