觀音義疏記 1.6

1.6

四、正發問，二：初、分文立意，三：初、帶總分節。二、「大經」下，問答功德。三、「釋論」下，簡示今問。二、「世尊」下，依文釋義，三：初、釋稱歎。二、「觀世」下，釋所問。三、「何因」下，釋正問，二：初、問能成因緣，二：初、別取境智。境是機感，智即聖應，感應名局，因緣則通。二、「若就」下，互通凡聖。因親緣疎，互論因發、互論緣助。二、「名觀」下，問所成名號。因緣是實法，名號是假人，攬實成假也。二、佛答，二：初、分科。二、「數者」下，隨釋，三：初、總答，二：初、貼文，二：初、明機，四：初、標人數，二：初、舉多數，三：初、牒經略示。經文所舉百千萬億、非謂十界共有此數、蓋指一業有如許人。二、「如一」下，同受一苦。以苦驗人，知同一業。若不然者，那得同受一品苦邪？三、「將此」下，以例諸趣。二、「所以」下，明多意。凡地發心尚能遍攝，果中濟物豈有所遺？境眾等者，機薪若多，應火必盛。二、遭苦，二：初、成上義顯無量，二：初、以別業該同受。上言百千是同業者共受一苦，今言諸苦即是有諸百千萬億。二、「用此」下，以此意歷十界。界界有諸百千萬億，《華嚴》明數極至不可說不可說。二、「今言」下，對別答彰遍該，二：初、明總答。文略意廣。上明諸苦實遍十界，苦由惑業，即顯能脫十界三障，廣豈過此？二、後別答。文廣意狹，別答七難。約觀行解始通三乘，今之總答文該十界。三、聞名，二：初、遭苦聞名共作機。由過現惡故遭諸苦，復由二世之善而得聞名。《妙玄》云「從闡提起改悔心，上至等覺皆有善惡相帶為機。」二、「聞有」下，四、聞三慧俱能感，二：初、釋相，二：初、別指四教四聞。三藏能聞所聞皆是實有，通教即空，別教即假，圓知能所皆是法界。聞既有四，思修亦然。故《大本疏》解我聞，有聞聞、聞不聞、不聞聞、不聞不聞。二、「若能」下，正示圓教三慧。前三聞慧不得圓聞，圓教聞慧四種遍達。達四皆是不聞不聞，即聞而思何依何著？二慧導行、一心稱名，名圓修慧。二、「此文」下，結示。四、稱號，二：初、牒示事理。二、「若用」下，各示稱念，二：初、事，二：初、明一心。有相續一心、有數息一心。二、明稱名。今文但稱所歸之名，未稱能歸之辭，故是略非廣。二、理，二：初、明一心。心有生滅，不名為一。今達心性非四句生，既本不生亦復無滅，乃名一心。然立一心，對他成二。若無一無心則無諸無法，畢竟叵得，名理一心。言達此心者，即是體達事中一心。二、「知聲」下，明稱名。既達心空，從心所生一切皆空，故令聲響能稱所稱皆非生滅，故曰理稱。事未必理，理必具事。以此為因，安不感聖？二、明應，二：初、分科。二、「應有」下，隨釋，二：初、明應相，二：初、判偏圓益相。三教作意應不一時，圓任運應一時普遍。二、「眾機」下，明機應速相。觀音應赴心內眾生，眾生機感心內觀音，若不然者，不遍不速。二、「皆得」下，明解脫，二：初、約多機顯圓應。故前釋人數云此舉眾境機多以顯觀深應大。二、「或時」下，約三速再貼文。經云觀世音菩薩即時觀其音聲皆得解脫。如何觀之能令眾苦普皆解脫？說聽之者宜善思之。二、「問十」下，料簡，二：初、明十界機應俱時遍，二：初、以多機差別難。二、「答譬」下，以四事圓普答，五：初、以四喻示。二、「菩薩」下，約四法合。三、「安樂」下，引此經證。智慧寶藏，證財智二。四、「又如」下，又三喻顯。五、「又是」下，示三昧力。中道為王，統攝二諦，一心圓入，十益普霑。觀音入此三昧，即是遍入一切眾生心性，常以三昧之力與其十番之益。但由機感親疎，致使利益深淺。王三昧在《妙玄》第四十，益在第六。二、「問一」下，明一心事理立能感，二：初、久稱無効問。二、散心乖法答。若能一心稱於事理，其猶形對影生、聲騰響答。第二、別答，二：初、分科敘意，二：初、分科。二、敘意，二：初、敘他師意，三，初、立三機，三：初、「有人」下，定三業前後。二、「通論」下，論三機與拔。免難是除果，離毒是除因，得子是與樂。三、敘三番料揀，三：初問：那忽與樂者？古以得子為樂故也。答云：少分與樂，不礙悲門。二問：禮拜乞子示求樂果，何不令求戒善等業為樂因邪？答：樂果稱意，可引人求修因勤苦，非引接法。其文在後者，十九說法廣示修因也。三問并答可見。二、「有人」下，立七難，二：初、明雙隻。鬼開去來者，去謂飄墮其國，來謂到此惱人。王論輕重者，被害則重，檢繫則輕。體則是五，開則成七。二、明次第。鬼王相間者，三鬼國難、四臨害難、五來惱難、六枷鎖難，三四相比，鬼難在海國則重、王難在城邑似輕；四五相比，王難或死故重、鬼惱或不死故輕。各論輕重故云相似，乃相間也。三、「有師」下，立八難，二：初、一師立；二、一師破。二、「今明」下，明今師意，二：初、明三機，二：初、斥他非，二：初、斥情卜聖應；二、「今不」下，斥悲門與樂。

Fourth, "Properly posing the question" has two parts: first, dividing the text and establishing the intent, which has three: first, bringing along the general to divide the sections; second, from "The Great Sūtra" down, the merits of questioning and answering; third, from "The Treatise" down, distinguishing and pointing out the present question. Second, from "The World-Honoured One" down, explaining the meaning according to the text, which has three: first, explaining the address and praise; second, from "Avalokiteśvara" down, explaining what was asked; third, from "By what causes and conditions" down, explaining the proper question, which has two: first, questioning that which is able to form causes and conditions, which has two: first, individually taking the object and wisdom. The object is the capacity's stimulus; the wisdom is the sage's response. While the terms "stimulus" and "response" are narrow, "causes and conditions" are pervasive. Second, from "If approached in terms of" down, mutually permeating the ordinary and the sagely. Causes are direct and conditions are indirect, mutually discussed as causes giving rise to [effects] and mutually discussed as conditions assisting. Second, from "named Avalokiteśvara" down, questioning the resulting name and title. Causes and conditions are real dharmas, and the name and title are the provisional person; taking the real to form the provisional. Second, "The Buddha's answer" has two parts: first, dividing the outline; second, from "The number" down, explaining in turn, which has three: first, the general answer, which has two: first, closely following the text, which has two: first, clarifying the capacity, which has four: first, indicating the number of persons, which has two: first, citing the great number, which has three: first, repeating the sūtra text to indicate it briefly. The "hundreds of thousands of myriads of koṭis" cited in the sūtra text does not mean that the ten realms together have this number; it merely refers to a single karma having that many persons. Second, from "Like one" down, together undergoing a single suffering. Testing the persons through their suffering, one knows they share the same karma. Were it not so, how could they together undergo the same grade of suffering? Third, from "Taking this" down, taking this as an example for all the destinies. Second, from "The reason why" down, clarifying the intent of the great [number]. If at the stage of the ordinary person bringing forth the mind [to save others] can still encompass all universally, how in the fruit [of Buddhahood] could delivering beings leave anything out? As for "the objects, beings, and so forth": if the firewood of capacities is abundant, the fire of response must be intense. Second, "undergoing suffering" has two parts: first, establishing the above meaning to reveal the measureless, which has two: first, using individual karma to subsume common undergoing. What was said above of "hundreds of thousands" is those of common karma undergoing a single suffering together; now saying "all sufferings" means there are various hundreds of thousands of myriads of koṭis [of sufferings]. Second, from "Applying this intent" down, applying this intent across the ten realms. Every realm has various hundreds of thousands of myriads of koṭis; the Avataṃsaka explains that numbers reach the extremity of the ineffable-ineffable. Second, from "Now saying" down, contrasting with the individual answer to reveal all-encompassing inclusion, which has two: first, clarifying the general answer. The text is brief, but the intent is broad. What was clarified above regarding all sufferings actually pervades the ten realms. Sufferings arise from afflictions and karma; thus it reveals the ability to be freed from the three obstacles of the ten realms. How could anything broad exceed this? Second, the subsequent individual answer. The text is broad, but the intent is narrow, individually answering the seven perils. Only when interpreted according to contemplative practice does it permeate the three vehicles. Now, this general answer text encompasses the ten realms. Third, "Hearing the name" has two parts: first, undergoing suffering and hearing the name together constitute the capacity. Due to evils of the past and present, one undergoes all sufferings; further, due to the goods of the two times, one is able to hear the name. The Miaoxuan says: "From the icchantika who gives rise to a mind of reform, up to equal enlightenment, in all cases good and evil accompany each other to form the capacity." Second, from "Hearing has" down, fourth, hearing and the three wisdoms are all able to stimulate, which has two: first, explaining the characteristics, which has two: first, individually indicating the four teachings and the four hearings. In the Tripiṭaka teaching, the subject that hears and the object that is heard are both real existences; in the Shared teaching, they are identical to emptiness; in the Distinct teaching, they are identical to the provisional; in the Perfect [teaching], one knows that subject and object are both the dharmadhātu. Since hearing has four kinds, thinking and cultivation are also like this. Therefore the Commentary on the Larger Text, in explaining "Thus have I heard," has: hearing what is heard, hearing what is unheard, not hearing what is heard, and not hearing what is unheard. Second, from "If one can" down, directly indicating the three wisdoms of the Perfect teaching. The wisdom of hearing of the previous three cannot attain the perfect hearing; the wisdom of hearing of the Perfect teaching universally penetrates all four kinds. Penetrating all four as being "not hearing what is unheard," right amidst hearing, one reflects: upon what could one rely, or to what could one cling? When the two wisdoms guide practice, and one recites the name with a single mind, this is called the perfect wisdom of cultivation. Second, from "This text" down, conclusion and indication. Fourth, "Reciting the title" has two parts: first, repeating to indicate phenomenal and principle. Second, from "If using" down, indicating respectively the recitation and mindfulness, which has two: first, the phenomenal, which has two: first, clarifying the single mind. There is the single mind of continuity, and there is the single mind of counting breaths. Second, clarifying the recitation of the name. The present text merely recites the name of that to which one takes refuge, and has not yet recited the words of that which takes refuge; therefore it is brief, not broad. Second, the principle, which has two: first, clarifying the single mind. When the mind has arising and ceasing, it is not called single. Now, penetrating that the nature of the mind does not arise from the four alternatives, since it is fundamentally unarisen, it is also without ceasing—only then is it called the single mind. However, establishing a single mind forms a duality in contrast to another. If there is no "one" and no "mind," then there are no "various" and no "dharmas"; being ultimately unattainable, this is called the single mind of principle. Saying "penetrating this mind" means realizing and penetrating the single mind within phenomena. Second, from "Knowing the sound" down, clarifying the recitation of the name. Once one has penetrated that the mind is empty, all that arises from the mind is empty; thus one causes the sounds, both that which recites and that which is recited, to be neither arising nor ceasing; hence it is called recitation of principle. Phenomena do not necessarily have principle, but principle necessarily possesses phenomena. Taking this as the cause, how could it fail to stimulate the sage? Second, "Clarifying the response" has two parts: first, dividing the outline; second, from "The response has" down, explaining in turn, which has two: first, clarifying the characteristics of the response, which has two: first, determining the characteristics of the benefit of the biased and perfect [teachings]. The three teachings require deliberate intent to respond, which is not simultaneous; the Perfect [teaching] responds spontaneously, being simultaneous and universal. Second, from "The capacities of beings" down, clarifying the characteristic of swiftness in capacity and response. Avalokiteśvara responds and goes to the beings within his mind; the beings' capacities stimulate the Avalokiteśvara within their minds. Were it not so, it would be neither universal nor swift. Second, from "All attain" down, clarifying liberation, which has two: first, based on many capacities, revealing the perfect response. Therefore, the earlier explanation of the number of persons said: "This cites the many capacities of the assembly of objects to reveal that the contemplation is deep and the response is vast." Second, from "Or sometimes" down, based on the three swiftnesses, closely following the text again. The sūtra says: "Avalokiteśvara Bodhisattva immediately contemplates their voices and they all attain liberation." How does this contemplation enable all sufferings to be universally liberated? Those who speak and listen should reflect on this well. Second, from "Question: The ten" down, examination, which has two: first, clarifying that the capacities and responses of the ten realms are simultaneous and universal, which has two: first, raising an objection through the differences among many capacities; second, from "Answer: As a metaphor" down, answering universally and perfectly through four matters, which has five: first, showing through four metaphors; second, from "Bodhisattva" down, matching with the four dharmas; third, from "Peace and bliss" down, citing this sūtra to verify. "Treasure-store of wisdom" verifies the two of wealth and wisdom. Fourth, from "Again, like" down, revealing further through three metaphors. Fifth, from "Again, this is" down, indicating the power of samādhi. The Middle Way is the king,统governing the two truths; entering perfectly with a single mind, the ten benefits are universally bestowed. Avalokiteśvara's entering this samādhi is precisely his universally entering the mind-nature of all beings, constantly using the power of samādhi to grant them the ten turns of benefits. It is merely because of the directness or indirectness of the capacity's stimulus that the benefits are deep or shallow. The king samādhi is in the fourth fascicle of the Miaoxuan, and the benefits are in the sixth. Second, from "Question: A single" down, clarifying the phenomenal and principle of the single mind as establishing that which can stimulate, which has two: first, the question that reciting for a long time produces no effect; second, the answer that a scattered mind runs contrary to the Dharma. If one can recite with a single mind regarding phenomena and principle, it is like a shadow appearing before a form, or an echo answering when a sound arises. Part Two, "The individual answer," has two parts: first, dividing the outline and narrating the intent, which has two: first, dividing the outline; second, narrating the intent, which has two: first, narrating the intent of other masters, which has three: first, establishing the three capacities, which has three: first, from "Someone says" down, determining the order of the three karmas; second, from "Discussing generally" down, discussing the bestowing and removing for the three capacities. Escaping perils is removing the fruit; leaving poisons is removing the cause; obtaining a son is bestowing joy. Third, narrating the three rounds of examination, which has three: first, the question: "Why does it suddenly bestow joy?" Because the ancients took obtaining a son as joy. The answer says: "Bestowing a small portion of joy does not obstruct the gate of compassion." Second, the question: "Prostrating and begging for a son indicates seeking the fruit of joy; why not have them seek karmas such as the precepts and goodness as the cause of joy?" The answer: "The fruit of joy accords with one's wishes, and can lead people to seek, cultivate, and practice causes with diligence; it is not a method of guiding and receiving. The text on that comes later," where preaching the Dharma nineteen times broadly demonstrates the cultivation of causes. The third question and answer are evident. Second, from "Someone says" down, establishing the seven perils, which has two: first, clarifying the pairs and singles. The demon [perils] are divided into going and coming: "going" refers to drifting and falling into their land; "coming" refers to arriving here to afflict people. The king [perils] are discussed in terms of severe and light: being harmed is severe; being inspected and tied up is light. Their substance is indeed five, but divided they become seven. Second, clarifying the sequence. Demons and kings alternate: third, the peril of the demon realm; fourth, the peril of imminent harm; fifth, the peril of coming to afflict; sixth, the peril of fetters and shackles. Comparing three and four, the demon peril in the ocean realm is severe, while the king peril in cities and towns seems light; comparing four and five, the king peril is severe because of possible death, while demon affliction is light because of likely not dying. Each is discussed in terms of severity and lightness; hence they are said to be similar, and so they alternate. Third, from "A master says" down, establishing the eight perils, which has two: first, one master establishes it; second, one master refutes it. Second, from "Now clarifying" down, clarifying the present master's intent, which has two: first, clarifying the three capacities, which has two: first, reproaching the errors of others, which has two: first, reproaching the emotional conjecture regarding the sagely response; second, from "Now we do not" down, reproaching bestowing joy within the gate of compassion.