觀音義疏記 2.8

2.8

二、「未斷」下，菩薩三毒。同有此三毒者，望前二乘名同義異。前但貪空，今貪俗中；前瞋生死，今瞋涅槃；前不達真，即是中道為癡；今見中道，未得了了為癡。如大樹折枝之譬者，《大論》三十云「譬如澤有樹，名奢摩黎。枝觚廣大，眾鳥集宿。一鴿後至，住一枝上，枝觚即時為之而折。澤神問其故。樹神答云：『此鳥從我怨家樹來。食彼尼俱類樹子來棲我上，或當放糞，子墮地者惡樹復生，為害必大。是故懷憂，寧折一枝，所全者大。』」彼喻菩薩畏於二乘壞滅佛乘心也。二、「欲除」下，明機應，二：初、明正念機應。二、「永離」下，明上土全分。生身菩薩若未得入別圓地住、生方便土，故於變易論全未離無明之惑。若在生身入地住者，即生實報，故於變易除殘別惑。一變易土分於方便實報，異者只由生身於無明惑有侵未侵不同故也。二、「次明」下，逆約法門釋。以煩惱名立觀法稱，不順常塗，故云逆說。然若不知性惡之義，云何三毒而為三觀？於中二：初、明毒觀欲成，二：初、明凡小毒少。法略於癡，人略菩薩，癡隨貪恚亦名為少。菩薩偏假，三毒非多。二、「菩薩」下，示圓人毒多，二：初、就毒名論大。語稍同前，意則永異。前在二諦，偏論取捨，是可離法；今就三諦說貪瞋癡，是究竟道，理性之毒莫不遍周，故皆名大。五不受者，謂受亦不受、不受亦不受、亦受亦不受亦不受、非受非不受亦不受、不受亦不受。皆言不受者，即無生觀蕩於取著也。前四，即離四句也；後一，謂觀亦自亡也。故《大品》第三，身子問須菩提何故不受。答云：「般若波羅蜜空故自性不受。」「無明」下，明癡毒，須論即性，異前唯修。「又癡」下，明癡等若非即性，豈皆如空不可盡邪？二、「如此」下，約法門明妙，三：初、標列三門。理性之法德過一際，或稱毒害、或稱功用；今明三毒是三法門，則佛菩薩無不修證。二、「大慈」下，解釋。三相圓觀見思三毒之境即三法門攝一切德，三：初、大貪法門。大慈大悲者，諸佛以無緣慈悲普熏三業，於十方世界普現色身而作佛事。慈悲之名雖同四無量中，而體永異。四攝，一布施攝、二愛語攝、三利行攝、四同事攝。眾生情所愛者即是此之四法，以四接引導以正道而度脫之。十力者，一是處非處力、二業力、三定力、四根力、五欲力、六性力、七至處道力、八宿命力、九天眼力、十漏盡力。無畏者，即四無所畏，一一切智無所畏、二漏盡無所畏、三說障道無所畏、四說盡苦道無所畏。於八眾中廣說自他智斷既決定無失，則無微致恐懼之相，故稱無所畏。三昧，即百八三昧，解釋並如《法界次第》也。二、大瞋門。般若，即三般若。四邊不可取者，觀照般若即寂而照，不可以有取也。方便般若即照而寂，不可以空取也。實相般若非寂非照，不可以雙亦取也。而寂而照，不可以雙非取也。迦毘羅城，如《玄記》。三、大癡法門。前取捨二門雖具中道，而取門終以立法為宗，捨門終以蕩相為主。今兩捨門，豈不具於二邊？而終以雙非為體，不三而三，三門宛然；三而不三，門門絕妙。初約無緣直示，二舉鑑像難思，三引淨名杜口。三、引人證結。《諸法無行經》云「諸天子白佛言：『世尊！文殊師利名為無礙尸利、上尸利、無上尸利。』文殊語諸天子言：『止止。諸天子！汝等勿取相分別，我不見諸法是上中下。如汝所說文殊義者，我是貪欲尸利、瞋恚尸利、愚癡尸利，是故我名文殊師利。』乃至云『我是凡夫，從貪欲起、從瞋恚起、從愚癡起。我是外道、是邪行人。』諸天子言：『以何事故自言我是凡夫等？』文殊言：『是貪欲瞋恚愚癡性，十方求不可得。我以不住是性中故，說我是凡夫。』『文殊！汝云何名外道？』文殊言：『我終不到外道，諸道性不可得故，我於一切道為外。』諸天子言：『汝云何是邪見行人？』文殊言：『我已知一切法皆是邪虛妄不實，是故我是邪行人。』說是法時萬天子得無生法忍。」二、「欲滿」下，常念感應，四：初、明機成德滿。二、「一切」下，明諸聖所依。三、「故無」下，引無行經證。四、「一切」下，結成佛法。二、「此三」下，逆順合談，二：初、被物雙示。就三煩惱常念求離名為順說，約三法門常念求滿名為逆說。滿離俱時，但約悉檀去取說耳。二、「如華嚴」下，引經委證，三：初、證貪欲逆順。說離欲際順也、隨類見女逆也。欲是煩惱是故說離、欲是法門是故說住。即離即住、唯離唯住，離深住深、離極住極。今觀世音乃是際極住離貪欲，故一切機求離求住，皆須常念。二、「又四」下，證瞋恚逆順。以調一切順也，苦楚治罪逆也。恚害煩惱是故須調，瞋恚法門是故須行。逆順無二，調行不偏，例前貪欲其義是同。但欲是樂法，故作實事接物令離；恚害是苦，故以幻事調他令離。若其機緣，宜以實殺而得益者，即如仙豫殺婆羅門為瞋法門，此乃假實互現例於貪癡。亦可幻設，但得逆順相即之意，不拘假實也。三、「方便」下，證愚癡假實。如前火難，具引經文逆順滿離，例前二毒其義不殊。二、「次此」下，明二觀慈悲。例前大士本修三毒滿離之觀，復見眾生為三毒過之所惱害，亦見欲滿三毒法門，故起慈悲，誓令眾生離三毒過滿三毒德。今成補處，隣極三毒，故能任運遍法界應，普令眾生滿離成就。然漸頓觀皆觀三毒，頓則滿離不二而觀，漸則初心但觀於離，後乃滿離相即而照。二、結意機。經文可見。

Second, from "Yet to be severed" downwards, the three poisons of bodhisattvas. Possessing these three poisons in common is nominal identity with differing meanings when contrasted with the preceding two vehicles: previously they only craved emptiness, whereas now they crave the provisional and the Middle; previously they were angry at birth-and-death, whereas now they are angry at nirvāṇa; previously not penetrating the true—that is the Middle Way—constituted delusion, whereas now seeing the Middle Way without yet having arrived at lucidity constitutes delusion. As for the analogy of the great tree's broken branch, fascicle 30 of the Da zhidu lun says: "For example, in a marsh there was a tree named śālmali. Its branches and trunk were broad and large, and crowds of birds gathered to roost there. A pigeon arrived later and alighted on a single branch; the branch immediately snapped under it. The marsh spirit asked why. The tree spirit answered, saying: 'This bird came from my enemy tree. It ate the seeds of that nyagrodha tree and came to perch upon me; it may defecate, and if a seed falls to the earth, the evil tree will sprout anew and must cause great harm. For this reason I harbored sorrow, preferring to break a branch so that what is preserved might be great.'" That illustrates the bodhisattva's fear of the two vehicles destroying their aspiration for the Buddha vehicle. Second, from "Desiring to remove" downwards, illuminates stimulus and response, in two parts: first, illuminates the stimulus and response of right mindfulness; second, from "Eternally separating" downwards, illuminates the upper realms as entire or partial. If a bodhisattva with a born body has not yet attained entry into the stages of the separate or the abodes of the perfect teaching, they are born into the land of expedients; therefore, with regard to transformational birth-and-death, they have not yet separated from the delusion of fundamental ignorance at all. If, while in a born body, they enter the stages or abodes, they are then born into the land of true reward; therefore, with regard to transformational birth-and-death, they eradicate the remaining distinctive delusions. That the single transformational land is divided into the expedient and the true reward is different only because, while in a born body, they differ in whether they have invaded the delusion of fundamental ignorance or not. Second, from "Next illuminating" downwards, explains by inversing toward Dharma gates. Naming the contemplation methods with the designations of afflictions does not follow the ordinary course, hence it is called "inversive explanation." Yet if one does not know the meaning of inherent evil, how could the three poisons serve as the three contemplations? Within this there are two parts: first, explains the desire to consummate the contemplation of the poisons, in two parts: first, explains that the poisons of ordinary beings and Hīnayāna practitioners are few. In terms of phenomena, delusion is omitted; in terms of persons, bodhisattvas are omitted; since delusion follows craving and anger, it is also called few. Bodhisattvas are inclined toward the provisional, so their three poisons are not numerous. Second, from "Bodhisattvas" downwards, reveals that those of the perfect teaching have many poisons, in two parts: first, discusses "great" in terms of the names of the poisons. The language is somewhat similar to before, but the intention is eternally different. Previously, situated within the two truths, it spoke exclusively of accepting and rejecting, which are phenomena that can be abandoned; now, situated within the three truths, it speaks of craving, anger, and delusion as the ultimate Way: the poisons of inherent nature are completely all-pervading, hence they are all called "great." The five non-acceptances refer to: accepting is also not accepted, not accepting is also not accepted, both accepting and not accepting is also not accepted, neither accepting nor not accepting is also not accepted, and non-acceptance is also not accepted. All stating "not accepted" means the contemplation of non-arising sweeps away clinging. The first four are liberation from the four alternatives; the last one means the contemplation itself also vanishes of its own accord. Therefore in the third fascicle of the Pañcaviṃśatisāhasrikā, Śāriputra asked Subhūti why it is not accepted. He answered, saying: "Because the perfection of wisdom is empty, it is intrinsically not accepted." From "Ignorance" downwards, explains the poison of delusion, which must be discussed as identical with nature, differing from the previous focus solely on practice. From "Furthermore, delusion" downwards, explains that if delusion and the like were not identical with nature, how could they all be like space, inexhaustible? Second, from "Such" downwards, illuminates the wondrous through Dharma gates, in three parts: first, marks and lists the three gates. The virtue of inherent Dharma exceeds a single boundary; it is either designated poisonous harm or designated efficacious function. Now, explaining that the three poisons are three Dharma gates, then there are none among the buddhas and bodhisattvas who do not cultivate and realize them. Second, from "Great compassion" downwards, explains them. The perfect contemplation of the three marks [recognizes] the objective realms of the three poisons of view and thought as precisely the three Dharma gates that encompass all virtues, in three parts: first, the Dharma gate of great craving. "Great loving-kindness and great compassion" means that the buddhas, with unconditioned loving-kindness and compassion, universally perfume their three karmas, everywhere manifesting material bodies in the worlds of the ten directions to perform buddha-work. Although the names of loving-kindness and compassion are identical to those in the four immeasurables, their essences are eternally distinct. The four methods of attraction are: first, the attraction of giving; second, the attraction of affectionate speech; third, the attraction of beneficial action; fourth, the attraction of shared work. What sentient beings affectionately cherish are precisely these four dharmas; by means of these four, one guides them along the right path to liberate them. The ten powers are: first, the power of knowing what is possible and impossible; second, the power of knowing karmic retribution; third, the power of knowing dhyānas and samādhis; fourth, the power of knowing superior and inferior faculties; fifth, the power of knowing various inclinations; sixth, the power of knowing various natures; seventh, the power of knowing paths leading to all destinations; eighth, the power of knowing past lives; ninth, the power of the divine eye; tenth, the power of the exhaustion of defilements. The fearlessnesses are the four fearlessnesses: first, fearlessness regarding all-knowledge; second, fearlessness regarding the exhaustion of defilements; third, fearlessness in declaring obstacles to the path; fourth, fearlessness in declaring the path to the end of suffering. Among the eight assemblies, having definitively expounded self and other's wisdom and severance without fault, there is not the slightest sign of fear; hence they are termed fearlessnesses. The samādhis are the one hundred and eight samādhis; their explanations are all as in the Faje cidi. Second, the gate of great anger. Prajñā is the three prajñās. That the four extremes cannot be grasped means: contemplative prajñā is precisely illumination while tranquil, and cannot be grasped through existence; expedient prajñā is precisely tranquility while illuminating, and cannot be grasped through emptiness; true-mark prajñā is neither tranquil nor illuminating, and cannot be grasped through both; and being both tranquil and illuminating, it cannot be grasped through neither. The city of Kapilavastu is as [explained in] the Xuanji. Third, the Dharma gate of great delusion. Although the previous two gates of accepting and rejecting possess the Middle Way, the gate of accepting ultimately takes establishing phenomena as its tenet, while the gate of rejecting ultimately takes clearing away marks as its principal aim. Now this gate of relinquishing both, how could it not possess both extremes? Yet it ultimately takes neither as its essence. Not three and yet three, the three gates are distinct; three and yet not three, each gate is wondrously absolute. First, it directly reveals them through unconditionedness; second, it adduces the mirror and image as inconceivable; third, it cites Vimalakīrti's silencing of speech. Third, cites persons as corroborating proof and concludes. The Sarvadharmāpravṛtti Sūtra says: "The devaputras said to the Buddha: 'World-Honoured One! Mañjuśrī is named Unimpeded Śrī, Superior Śrī, and Unsurpassed Śrī.' Mañjuśrī said to the devaputras: 'Stop, stop! Devaputras! Do not grasp marks and discriminate; I do not see that all dharmas are superior, middling, or inferior. As for the meaning of Mañjuśrī you spoke of: I am Craving Śrī, Anger Śrī, and Delusion Śrī; for this reason I am named Mañjuśrī.' Up to saying: 'I am an ordinary being, arisen from craving, arisen from anger, arisen from delusion. I am a non-Buddhist, a practitioner of heterodoxy.' The devaputras said: 'For what reason do you yourself say, "I am an ordinary being," and so forth?' Mañjuśrī said: 'The nature of this craving, anger, and delusion cannot be found anywhere in the ten directions. Because I do not abide within this nature, I say I am an ordinary being.' 'Mañjuśrī, why are you named a non-Buddhist?' Mañjuśrī said: 'I ultimately never reach external paths; because the nature of all paths is unattainable, I am external to all paths.' The devaputras said: 'Why are you a practitioner of false views?' Mañjuśrī said: 'I already know that all dharmas are false, illusory, and unreal; therefore I am a practitioner of heterodoxy.' When this Dharma was spoken, ten thousand devaputras attained the forbearance of non-arising dharmas." Second, from "Desiring to fulfill" downwards, the stimulus and response of constant mindfulness, in four parts: first, illuminates that the capacity matures and virtues are fulfilled; second, from "All" downwards, illuminates that upon which all holy ones rely; third, from "Therefore the Wu[xing jing]" downwards, cites the Sarvadharmāpravṛtti Sūtra as corroboration; fourth, from "All" downwards, concludes with the Dharma of the buddhas. Second, from "These three" downwards, combined discussion of the inversive and the direct, in two parts: first, explains both to benefit beings. Constantly being mindful to seek separation with regard to the three afflictions is called the direct explanation; constantly being mindful to seek fulfillment with regard to the three Dharma gates is called the inversive explanation. Fulfillment and separation occur at the same time, but they are spoken of as taking or rejecting merely according to the siddhāntas. Second, from "As in the Huayan" downwards, cites sūtras as detailed corroboration, in three parts: first, proves the inversive and direct aspects of craving. Speaking of the realm of separating from desire is direct; seeing women according to kind is inversive. Desire is an affliction, hence one speaks of separating from it; desire is a Dharma gate, hence one speaks of abiding in it. At once separated and abiding, solely separated and solely abiding; deeply separated and deeply abiding, exquisitely separated and exquisitely abiding. Now Avalokiteśvara is precisely at the utmost boundary of abiding in and separating from craving; therefore all capacities, whether seeking separation or seeking abiding, must constantly be mindful. Second, from "Also the four" downwards, proves the inversive and direct aspects of anger. Subduing all is direct; administering punishment through pain is inversive. Harmful anger is an affliction, hence it must be subdued; anger is a Dharma gate, hence it must be practiced. The inversive and direct are non-dual; subduing and practicing are not biased, analogously with craving earlier, their meaning is identical. However, desire is a pleasurable phenomenon, so one performs real deeds to receive beings and make them separate from it; harmful anger is suffering, so one uses illusory deeds to train others and make them separate from it. If a capacity's conditions are such that they should be benefited by real killing, then just as King Xianyu killed brāhmaṇas as an anger Dharma gate, this is the mutual manifestation of provisional and real, by analogy with craving and delusion. It can also be established illusorily; as long as one captures the sense of mutual identity between the inversive and the direct, one is not restricted to the provisional or the real. Third, from "Expedient" downwards, proves the provisional and real aspects of delusion. Just as in the preceding fire disaster, the text fully cites the sūtra text on the inversive, direct, fulfillment, and separation; analogously with the two poisons earlier, its meaning is not different. Second, from "Next, these" downwards, illuminates the compassion of the two contemplations. Analogously with the previous Mahāsattva originally cultivating the contemplation of the fulfillment and separation of the three poisons, they further see that sentient beings are afflicted and harmed by the fault of the three poisons, and also see those desiring to fulfill the Dharma gates of the three poisons; hence they give rise to compassion, vowing to cause sentient beings to separate from the faults of the three poisons and fulfill the virtues of the three poisons. Now having achieved the status of succession to buddhahood, neighboring the ultimate boundary of the three poisons, they are therefore able spontaneously to respond throughout the dharmadhātu, universally causing sentient beings to accomplish fulfillment and separation. However, both gradual and sudden contemplations contemplate the three poisons: the sudden contemplates fulfillment and separation as non-dual, whereas the gradual in the initial mind only contemplates separation, and subsequently illuminates the mutual identity of fulfillment and separation. Second, concludes the intended capacity. The sūtra text is clear to see.