觀音義疏記 1.4

1.4

二、標人，二：初、釋別名，三：初、中道對小。此菩薩名由證中立，中必不偏。今偏從無盡者，為對小乘是滅盡法，特彰中道性無盡故。小乘盡智者，謂我見苦已、斷集已、證滅已、修道已。如是念時，無漏智慧見明覺也。無生智者，謂我見苦已不復更見、斷集已不復更斷、盡證已不復更證、修道已不復更修。如是念時，無漏智慧見明覺也。二、「又云」下，三諦明圓，二：初、總示。二、「大品」下，別示，三：初、圓空無盡。揀析示體故，云即色是空。應知體空通衍三教，通則但體生死即空，此偏空也。別圓能體涅槃亦空，此中空也。離邊屬別，即邊屬圓。今在圓也，圓中名空，此空無盡。二、「又大」下，圓假無盡，二：初、引經示相，三：初、大集約八十明假，二：初、本土所修。此是妙假，具於三觀。不滅故假、不生故空、不出故中，蓋不流出二邊故也。此觀觀佛，具觀三身，至分證位名為見佛。一切佛法無不現前，且舉六度耳。二、「身子」下，依法立字，二：初、身子問。二、菩薩答。具彰願行，願行無盡名於此立。因緣果報即依苦集立誓，因緣集也、果報苦也。為一切等依滅立誓，以一切智及五分等佛果法故。「眾生性」下，依道立誓，以順法性教化眾生知道法故。皆云發心，知是立誓。「又檀」下，依誓立行，萬行皆為檀等攝也。稱波羅蜜行，到果也。若願若行皆無作故，方得無盡。「凡八」下，結上願行皆即法界，是故皆含一切佛法。二、「又淨」下，淨名就二諦明假。有為是俗可盡之法，無為是真不可盡法。小乘智淺，盡於有為、住於無為，故歸灰斷。圓人觀俗即是妙有，故行萬行；觀真能達不空之真，是故不住三無為坑。是故二諦皆是常住不思議假，故名無盡。三、華嚴約十藏明假。新經二十〈十無盡藏品〉云「菩薩有十種藏，三世諸佛皆說。所謂信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏。」乃至云「此十種無盡藏，有十種無盡，令諸菩薩究竟菩提。何等為十？饒益一切眾生故；以本願善迴向故；一切劫無斷絕故；盡虛空界悉開悟心無限故；迴向有為而不著故；一念境界一切法無盡故；大願心無變異故；善攝取諸陀羅尼故；一切諸佛所護念故；了一切法皆如幻故。是為十種無盡法，能令一切世間所作皆得究竟無盡大藏。」二、「如此」下，結經明假。三、「又如」下，圓中無盡，二：初、引經示相，四：初、《勝鬘》約佛法明中，以一切法皆佛法故。法無不中，中故常住，常住故無盡。二、《大品》約法界明中。法界體是大總相故，諸法皆趣。如提綱領，毛目悉歸。造境皆中，何法非總？今特言意，蓋為釋經。意為法界，理必雙非。名無盡者，名偏意圓，故例真常實無邊倒。今釋無盡，上下皆然。三、《淨名》示即邊是中。空有當體皆是圓中，中性不改，豈可有盡？此之無盡蕩二邊情，是故能空盡與不盡。「故知」下，結成圓中是真無盡。四、《大品》明諸法皆中，修惡全體是性惡故。十二因緣及以五陰，一一如空常住周遍。非當宗義，此文莫銷。二、「如此」下，結經明中。三、「通達」下，從德立名，二：初、正立名。能達之意從所達法得無盡名。學者須了意即三諦，無別所達，能達亦無，若其不然非無盡意。二、「亦名」下，例諸法。心智五陰及一切法既即三諦，故皆得立無盡之名。二、「菩薩」下，釋通名，三：初、對梵翻名。二、約華釋義，二：初、釋眾生，二：初、通明因果。能生實法，所生假人。始自凡人訖尊極人，莫不從於眾法而生。二、別明菩薩。從於無盡眾行而生，故曰眾生。二、「發心」下，釋餘字。又約上求下化而釋。前以眾行生己假人，今以道法成他眾生。三、廣釋如別。

Second, identifying the person, which has two parts: first, explaining the specific name, which has three parts: first, the Middle Way contrasted with the Small [Vehicle]. The name of this bodhisattva was established based on realizing the Middle, and the Middle is necessarily unskewed. Now, if it solely proceeds from "inexhaustible," it is to contrast with the Hīnayāna, which is a teaching of complete extinction, specifically to demonstrate that the nature of the Middle Way is inexhaustible. As for the Hīnayāna knowledge of exhaustion, it means: "I have understood suffering, have eradicated origination, have realized cessation, and have cultivated the path." When mindful in this way, the untainted wisdom perceives, clarifies, and awakens. As for the knowledge of non-arising, it means: "Having understood suffering, I shall not understand it again; having eradicated origination, I shall not eradicate it again; having realized [cessation], I shall not realize it again; having cultivated the path, I shall not cultivate it again." When mindful in this way, the untainted wisdom perceives, clarifies, and awakens. Second, from "furthermore it says" downward, clarifying the perfect through the three truths, which has two parts: first, generally demonstrating it. Second, from "the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra" downward, individually demonstrating it, which has three parts: first, the inexhaustibility of the perfect emptiness. Distinguishing analysis from demonstrating the essence, it says: "Form is precisely emptiness." One should know that the emptiness of essence is shared across the three teachings: the shared [teaching] merely grasps the essence of saṃsāra as empty, which is a skewed emptiness. The distinct and perfect [teachings] can grasp the essence of nirvāṇa as also empty, which is the emptiness of the Middle. Departing from the extremes belongs to the distinct; being identical to the extremes belongs to the perfect. Here it resides in the perfect: the Middle of the perfect is named emptiness, and this emptiness is inexhaustible. Second, from "furthermore the Mahā-" downward, the inexhaustibility of the perfect provisionality, which has two parts: first, citing sūtras to demonstrate the characteristics, which has three parts: first, the Mahāsaṃnipāta clarifying the provisional in terms of the eighty [kinds of inexhaustibility], which has two parts: first, what is cultivated in the native land. This is the wondrous provisional, which is complete with the three contemplations. Because it is non-perishing it is provisional, because it is non-arising it is empty, and because it does not issue forth it is the Middle, for it does not flow out into the two extremes. This contemplation contemplates the Buddha, contemplating the three bodies completely; when reaching the stage of partial realization, it is called seeing the Buddha. All Buddha-dharmas appear before one without exception; here it merely mentions the six perfections. Second, from "Śāriputra" downward, establishing the name based on the Dharma, which has two parts: first, Śāriputra's question. Second, the bodhisattva's answer. It fully reveals the vows and practices; the inexhaustibility of vows and practices is the basis upon which the name is established here. Cause and condition, effect and retribution: these establish vows based on suffering and origination, for causes and conditions are origination, and effects and retributions are suffering. "For the sake of all..." and so forth establishes vows based on cessation, because of all-knowledge, the five-part [dharmakāya], and other Buddha-fruit dharmas. From "the nature of sentient beings" downward, vows are established based on the path, because of conforming to the Dharma-nature to teach and transform sentient beings so that they know the path of the Dharma. Since all say "generating the aspiration [for enlightenment]," one knows that these are the establishment of vows. From "furthermore, giving..." downward, practices are established based on vows: the myriad practices are all subsumed under giving and the like. Practice that is called a pāramitā reaches the fruit. Only because both vows and practices are non-contrived can they attain inexhaustibility. From "in general, the eighty..." downward, it concludes that the vows and practices above are all identical to the dharmadhātu, and therefore they all contain all Buddha-dharmas. Second, from "furthermore the Vimalakīrti" downward, the Vimalakīrti clarifies the provisional in terms of the two truths. The conditioned is conventional, a perishable dharma; the unconditioned is ultimate, an imperishable dharma. The Hīnayāna wisdom is shallow: it brings an end to the conditioned and abides in the unconditioned, and therefore returns to ash and extinction. A person of the perfect [teaching] contemplates the conventional as precisely wondrous existence, and therefore performs the myriad practices; contemplating the ultimate, one can penetrate the ultimate that is not empty, and therefore does not abide in the pit of the three unconditioneds. Therefore, both truths are permanently abiding, inconceivable provisionalities, and are hence named inexhaustible. Third, the Avataṃsaka clarifies the provisional in terms of the ten treasuries. The "Chapter on the Ten Inexhaustible Treasuries" in fascicle 20 of the New Translation of the Sūtra says: "Bodhisattvas have ten kinds of treasuries, which all Buddhas of the three periods of time preach. Namely, the treasury of faith, the treasury of morality, the treasury of shame, the treasury of conscience, the treasury of hearing, the treasury of giving, the treasury of wisdom, the treasury of mindfulness, the treasury of upholding, and the treasury of eloquence." Down to where it says: "These ten kinds of inexhaustible treasuries have ten kinds of inexhaustibility, enabling all bodhisattvas to attain ultimate bodhi. What are the ten? Because they bring benefit to all sentient beings; because of skilful dedication based on their fundamental vows; because of being uninterrupted throughout all kalpas; because the mind that awakens all throughout the entire realm of empty space is limitless; because they dedicate the conditioned without being attached; because in a single thought-moment's boundary all dharmas are inexhaustible; because their great mind of vows undergoes no alteration; because they skilfully comprehend all dhāraṇīs; because they are protected and kept in mind by all Buddhas; and because they understand that all dharmas are like illusions. These are the ten kinds of inexhaustible dharmas, which can cause everything performed in all worlds to attain the ultimate, inexhaustible great treasury." Second, from "such..." downward, it concludes the sūtra to clarify the provisional. Third, from "furthermore as..." downward, the inexhaustibility of the perfect Middle, which has two parts: first, citing sūtras to demonstrate the characteristics, which has four parts: first, the Śrīmālā clarifies the Middle in terms of Buddha-dharmas, because all dharmas are Buddha-dharmas. There is no dharma that is not the Middle; because it is the Middle it is permanently abiding, and because it is permanently abiding it is inexhaustible. Second, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra clarifies the Middle in terms of the dharmadhātu. Because the essence of the dharmadhātu is the great universal characteristic, all dharmas tend toward it. Like lifting the main cord of a net, the individual meshes all follow. Every object created is the Middle; what dharma is not universal? Here it specifically speaks of "thought" (yi) merely to explain the sūtra. As thought is the dharmadhātu, its principle must negate both extremes. In being named "inexhaustible," the name is skewed while the meaning is perfect; thus, in analogy to the true and constant, it actually lacks extreme perversions. Now in explaining "inexhaustible," it is like this throughout. Third, the Vimalakīrti demonstrates that being identical to the extremes is the Middle. Emptiness and existence, in their very substance, are both the perfect Middle; the nature of the Middle does not alter, so how could it ever be exhausted? This inexhaustibility sweeps away sentiments regarding the two extremes, and therefore can empty both exhaustion and non-exhaustion. From "therefore one knows" downward, it concludes that the perfect Middle is true inexhaustibility. Fourth, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra clarifies that all dharmas are the Middle, because cultivated evil in its entire substance is nature evil. The twelve links of dependent origination and the five aggregates are, one by one, like space, permanently abiding and all-pervasive. If it were not the doctrine of our school, this passage could not be interpreted. Second, from "such..." downward, concluding the sūtra to clarify the Middle. Third, from "penetrating..." downward, establishing the name based on virtue, which has two parts: first, directly establishing the name. The thought that can penetrate obtains the name "inexhaustible" from the dharmas that are penetrated. The practitioner must understand that thought is precisely the three truths: there is no separate object to be penetrated, nor is there a subject that can penetrate; if it were not so, it would not be Akṣayamati. Second, from "is also named" downward, drawing an analogy to all dharmas. Since the mind, wisdom, the five aggregates, and all dharmas are precisely the three truths, they all are able to establish the name "inexhaustible." Second, from "bodhisattva" downward, explaining the common name, which has three parts: first, translating the name against the Sanskrit. Second, explaining the meaning in terms of the Chinese, which has two parts: first, explaining "sentient beings" (zhong-sheng), which has two parts: first, generally clarifying cause and effect. That which can give birth is real dharmas; that which is born is provisional persons. Beginning from ordinary persons down to the most honored and ultimate person, none are not born from a multitude (zhong) of dharmas. Second, specifically clarifying the bodhisattva. Being born from inexhaustible multiple practices, they are called "sentient beings." Second, from "generating the aspiration" downward, explaining the remaining words. Furthermore, they are explained in terms of seeking above and transforming below. Formerly, by means of multiple practices one gave birth to one's own provisional person; now, by means of the dharmas of the Way, one completes other sentient beings. Third, the detailed explanation is as elsewhere.