觀音義疏記 1.16

1.16

二、水難，二：初、列義門。二、「貼文」下，隨門釋，三：初、貼文，二：初、科經。二、「問何」下，釋義，三：初、遭水，二：初、問。二、答，二：初、就水難答。二、「火難」下，對火難答。二、稱名。三、「水論」下，蒙應。二、引證。三、觀釋，二：初、列三水。從增勝意，同前火難。二、「如地」下，釋三水，三：初、果報，二：初、遭難。二、「是時」下，機應。二、「次惡」下，惡業，二：初、遭難。放捨浮囊等者，《大經》云「如人帶持浮囊欲度大海。有一羅剎乞此浮囊，初則全乞，其人不與。次乞其半，次乞三分之一，次次乞手許，後乞微塵許。其人念言：『若與塵許，氣當漸出。何由度海？』故悉不與。護持禁戒亦復如是。常有煩惱羅剎令人破戒，若破根本如全與，破僧殘如半與，破捨墮如與三分之一，破波夜提如與手許，破突吉羅如與塵許。所破雖少，若不發露則不能度生死彼岸。菩薩護持重禁及突吉羅等無差別。」今明惡業，故言放捨。二、「若能」下，機應。三、煩惱，二：初、明機，二：初、論惑水，二：初、通。明諸有水，菩薩香象足雖到底，若未達岸寧免被漂。緣覺觀集而為初門，故云愛水增長諸有。二、「二乘」下，別示四教機，二：初、示聲聞；二、「次支」下，例諸位。支佛修行不立分果，深觀緣起久種三多，福慧既隆預侵二習，雖未發真，四流莫動，名得淺處，頓證極果安到彼岸。通教菩薩正盡得淺，習盡到岸，變易二土同以別惑而為中流，上品寂光方為彼岸。二、「復次」下，示四流。常途四流只是界內之惑，今取別惑方名無明，故知即與五住無異，但合色愛及無色愛為一有流耳。二、「菩薩」下，明應。前之十番各有修相，皆所被機求脫之事；今說本觀二種修相，皆是觀音垂應之本。二、初通示二觀慈悲。兼別觀者，略有二意：一者此教初心立行雖依漸次，以知中實後心，能證王三昧故；二者欲以歷別之相，顯於圓融一念具故。摩訶止觀十乘之初，先明次第，顯不次故。今釋此品，本觀皆兩，有茲二意。二、「所以」下，別明三昧漸頓，二：初、漸，二，初、漸修。元始發心，上求下化。水光三昧，即觀白骨八色流光中一色也。水勝處等，例如火難中說。二、「今成」下，頓應，二：初、乘誓赴難。漸修頓證，常鑑法界。十番機緣三障水漂，對於因中節節誓願，令彼一切皆得解脫。二、「如華」下，引經證成，二：初、證。託於事海，觀三障海。十二年者，十二緣也。漸漸轉深見海十德，十觀成也。生大蓮華，顯妙境也。天龍莊嚴者，具妙力用也。有佛相好，常見盧舍那也。申右手者，權智應也。摩我頂者，實智感也。即以感應道交彰，始本分合也。說《普眼經》者，分得果法也。一日所受至不能得盡者，一念心塵顯大千經卷也。二、「當知」下，結。既如阿字具一切義，應知亦是中道法門。但帶教道，唯知此一耳。二、「復次」下，頓，二：初頓修十界趣水者，水為法界，攝諸法盡，故言趣也。既立能趣及以所趣，故當俗諦。水尚等者，所趣之水全體是性，無相可得，無所趣故那有能趣？能所俱空名為真諦。云何等者，水尚叵得，則無有趣。有趣既絕，不趣自忘，即以雙非顯於中道。此之三諦同一法性，即一而三、即三而一，不思議諦也。二、「如此」下，頓應，二：初、明不應而應。《大經》云「慈若有無非有非無名如來慈」，豈非三諦起慈悲邪？前總難中，十界眾生受苦稱名，菩薩即時觀其音聲皆得解脫。不觀十界即空假中，那得一時離於眾苦？良以三諦是生本性亦聖果源，無有二體，故同體悲方能圓拔。二、明不分而分。大意同前火難中說，今以四流對諸位難。四教入空離於有流，等於見欲二流也。假於有流無染濕者，假雖彼空亦不著有，以雙流故。應知假顯，空亦彌著，名平等觀，義在於斯。中破無明，如常所說。

Second, the peril of water has two [parts]: first, laying out the doctrinal rubrics; second, under "Matching the text," explaining [the sūtra] following the rubrics, in three [parts]:

First, matching the text, in two: first, dividing the sūtra text into sections; second, under "It is asked: why...", explaining the meaning, in three: first, encountering water, in two: first, the question; second, the answer, in two: first, answering in terms of the peril of water; second, under "The peril of fire...", answering by contrasting it with the peril of fire; second, reciting the name; third, under "Water is discussed...", receiving the response.

Second, citing proofs.

Third, contemplative interpretation, in two: first, listing the three waters: in terms of the predominant sense, it is identical with the preceding peril of fire; second, under "Like the earth...", explaining the three waters, in three:

First, the karmic retributions, in two: first, encountering the peril; second, under "At that time...", capacity and response.

Second, under "Next, bad karma...", bad karma, in two: first, encountering the peril. Regarding "abandoning the floating bladder," and so forth, the Mahāparinirvāṇa-sūtra says: "It is like a person carrying a floating bladder who wishes to cross the great sea. A rākṣasa begs for this floating bladder. First he begs for the whole of it, but the person does not give it. Next he begs for half, next for a third, next for a hand's breadth, and finally for a speck of dust. The person thinks: 'If I give even a speck of dust, the air will gradually leak out. How then could I cross the sea?' Therefore he gives none of it at all. Guarding and upholding the prohibitive precepts is just like this. There is always the rākṣasa of afflictions who makes people break the precepts. Breaking the root offenses is like giving the whole; breaking saṅghāvaśeṣa offenses is like giving half; breaking nihsargika-pāyattika offenses is like giving a third; breaking pāyattika offenses is like giving a hand's breadth; breaking duṣkṛta offenses is like giving a speck of dust. Although what is broken is small, if one does not confess it, one cannot cross to the other shore of birth and death. For a bodhisattva guarding and upholding them, there is no difference between grave prohibitions and duṣkṛtas." Here bad karma is explained; hence it says "abandoning."
Second, under "If one can...", capacity and response.

Third, afflictions, in two: first, explaining the capacities, in two: first, discussing the waters of delusion, in two: first, general: explaining the waters of all realms of existence; although the fragrant elephant bodhisattva's feet reach the bottom, if he has not reached the shore, how could he avoid being swept away? Pratyekabuddhas take the contemplation of the origin of suffering as the initial gate; hence it is said that the water of craving augments all realms of existence. Second, under "The two vehicles...", specifically indicating the capacities of the four teachings, in two: first, indicating the śrāvakas; second, under "Next, the pratyekabuddhas...", drawing parallels with all stages: the practice of pratyekabuddhas does not establish intermediate fruits; they deeply contemplate dependent origination and have long planted the three abundant [roots]; since their merit and wisdom are already flourishing, they preliminarily invade the two residues of habit; although they have not yet manifested the real, the four currents cannot move them; this is called "attaining the shallow place"; they suddenly realize the ultimate fruit and safely arrive at the other shore. Bodhisattvas of the shared teaching reach the shallow by exhausting the afflictions themselves, and reach the shore by exhausting the residual habits; the two lands of change equally take the distinct delusions as the middle stream, and only the highest grade of tranquil light is the other shore. Second, under "Furthermore...", indicating the four currents: the conventional four currents are merely the delusions within the three realms; here, only when distinct delusions are taken is it called ignorance; therefore we know it is no different from the five entrenchments, merely combining the craving of form and formless realms into one current of existence. Second, under "The bodhisattva...", explaining the response: the previous ten sections each have their aspects of practice, all being matters of the capacities being guided seeking deliverance; now explaining the two aspects of practice of the foundational contemplation, both are the root of Avalokiteśvara's responsive manifestations.

Second, first generally indicating the compassion of the two contemplations: taking along the distinct contemplation has briefly two meanings: first, although the initial mind of this teaching establishes practice relying on the gradual, because the subsequent mind knows the central real, it can realize the king of samādhis; second, it wishes, by means of successive aspects, to reveal the round and interfused embodiment in a single moment of thought. In the Great Calming and Contemplation, at the beginning of the ten vehicles, it first explains the sequential to reveal the non-sequential. Now, in explaining this chapter, the foundational contemplations are both two; it has these two meanings.
Second, under "Therefore...", specifically explaining the gradual and sudden samādhis, in two: first, gradual, in two: first, gradual cultivation: initially giving rise to the mind of enlightenment, seeking above and transforming below; the water-light samādhi is contemplation of one of the eight colored streams of light from white bones; the water-mastery places and so forth are by analogy as explained in the peril of fire. Second, under "Now perfected...", sudden response, in two: first, riding upon vows to go to the peril: gradual cultivation and sudden realization, constantly perceiving the dharmadhātu; the water of the three obstructions sweeps away the capacities of the ten categories; matching the step-by-step vows made in the causal state, he causes all of them to attain liberation. Second, under "As the Avataṃsaka...", citing the sūtra to verify and complete, in two: first, verification: relying on the sea of phenomena, one contemplates the sea of the three obstructions; the twelve years are the twelve links of dependent origination; gradually deepening, one sees the ten virtues of the sea, which is the completion of the ten contemplations; the arising of the great lotus reveals the wondrous object; being adorned with devas and nāgas means being endowed with wondrous power and function; possessing the marks and signs of a Buddha means constantly seeing Locana; extending the right hand is the response of expedient wisdom; touching my crown is the stimulus of real wisdom; thus, by the interaction of stimulus and response, the separation and union of the origin and the trace are revealed; preaching the Universal Eye Sūtra is the partial attainment of the fruit Dharma; what was received in one day could not be exhausted means that in a single mental dust-mote the great thousandfold sūtra scrolls are revealed. Second, under "One should know...", conclusion: since like the syllable 'A' it is endowed with all meanings, one should know it is also a Middle Way Dharma gate; it merely carries the doctrinal teaching, knowing only this one.

Second, under "Furthermore...", sudden, in two: first, sudden cultivation: the ten realms tending toward water means water is the dharmadhātu, which subsumes all dharmas completely, hence it is called "tending"; since the treader and the trodden are established, it pertains to conventional truth; "water is still..." and so forth means that the water tended toward is entirely the nature itself, with no characteristics to be grasped; since there is no object to be tended toward, how could there be a treader? Both subject and object being empty is called ultimate truth; "how could..." and so forth means that since water cannot even be obtained, there is no tending; once tending is extinguished, non-tending is spontaneously forgotten, which by double negation reveals the Middle Way; these three truths are identical in one dharma-nature: being one yet three, being three yet one, the inconceivable truth. Second, under "Like this...", sudden response, in two: first, explaining responding without responding: the Mahāparinirvāṇa-sūtra says: "Compassion that is neither existent nor non-existent is called the Tathāgata's compassion"; is this not arising compassion based on the three truths? In the previous general peril, when sentient beings of the ten realms suffered and called upon the name, the Bodhisattva immediately contemplated their voices and all attained liberation; without contemplating the ten realms as identical to emptiness, provisionality, and the Middle, how could they instantly leave all sufferings? Truly, because the three truths are the original nature of living beings and the source of the holy fruit, with no two separate substances, only the compassion of identical substance can accomplish round deliverance. Second, explaining differentiation without differentiation: the general idea is the same as explained in the previous peril of fire; now the four currents are correlated with the perils of the various stages: entering emptiness in the four teachings departs from the current of existence, equivalent to the two currents of views and desires; regarding the current of existence without being stained or moistened: although provisionality is emptiness, it also does not cling to existence, because of the two currents; one should know that as provisionality is revealed, emptiness also becomes more evident; this is called the contemplation of equality, and the meaning lies here; the Middle breaking ignorance is as commonly explained.