觀音義疏記 3.6

3.6

三、「若有」下，多界度一界。諸時諸會三乘八部翼從世尊共化一機，或諸大權共成化事、或佛自遍現而度一機。若有一人應以十界身而得度者，觀音即現十身而為說法。四、「若佛」下，多界度多界。文中且約作十界身遍入諸道而為此句。若委論者，或有多機同在一處應以十身而得度者，亦隨彼現也。「用此」下，歷五味。若就根性為能感機，就所證體而為能應，則乳唯得一界度二界，醍醐唯得一界度一界。若就形相為感應者，則味味中各有四句。既云應以何身得度，知正約形為感應也。學者應知約土約味，別對句者欲易解故。若見一多四句相已，一切時處應自在作。二、「復次」下，人法四句。上之四句以人對人，今之四句以法對人。此由經云「而為說法」，故須更論人法四句。初句云善財從百一十者，所歷之城也。知識，即五十三人也。雖帶人辯，意在所說法異。二三兩句可見。第四句云一道出生死，而言多法者，蓋於法法開佛知見。以開十界十如皆是實相，即不思議之多法。此四能被多少之法，雖引諸經，皆顯觀音能應之德。三、「復」下，因果四句。上二四句對機說法。法須修證從因至果，自若不然，他何所効？如轉四諦，滅我已證、道我已修。故諸身說一一皆有因果始終，方能被物。故四句中戒善麁略，感報亦然，故因果俱少。聲聞因中凡分內外，聖有見修正助行法，遍於三藏，而只證得二種涅槃，故因多果少。獨覺不稟三學行法，但觀彫變頓成果已，能具種種神通化事，故因少果多。菩薩修因時長行廣，及成佛果二智萬德，故因果俱多。此等皆是悉檀示現，修因證果大略如是。二、「觀音」下，結示，二：初、結歸聖能。二、「有人」下，敘他斥局。雖因果迭論、一多互說，不能顯於權實體相。今以十界三重四句，望彼之義塵嶽相殊。

Third, from "If there are" onward, many realms delivering one realm. Across various times and assemblies, the three vehicles and eight classes flank and follow the World-Honoured One to transform a single capacity together; or many great expedient manifestations together accomplish the work of conversion; or the Buddha himself universally manifests everywhere to deliver a single capacity. If there is one person who should be delivered by the bodies of the ten realms, Avalokiteśvara manifests ten bodies to expound the Dharma for him. Fourth, from "If the Buddha" onward, many realms delivering many realms. In the text, it temporarily takes assuming the bodies of the ten realms and universally entering the various destinies as this alternative. If detailed, there may be many capacities in the same place who should be delivered by ten bodies, and he also manifests accordingly. From "Applying this" onward, going through the five flavors. If taking root natures as the capacities able to stimulate, and taking the realized essence as that able to respond, then milk only gets one realm delivering two realms, and clarified butter only gets one realm delivering one realm. If taking visible forms as the stimulus and response, then within each flavor there are four alternatives. Since it says "by what body should one be delivered," we know that it properly takes visible forms as the stimulus and response. Students should know that matching the alternatives separately according to lands and flavors is intended to make them easy to understand. Once one has seen the marks of the four alternatives of one and many, they can be freely applied at all times and places. Second, from "Furthermore" onward, the four alternatives of persons and dharmas. The four alternatives above matched persons with persons; the present four alternatives match dharmas with persons. Because the sūtra says "and expounds the Dharma for them," it is necessary to further discuss the four alternatives of persons and dharmas. The first alternative says that Sudhana went to one hundred and ten: these are the cities he traversed. The spiritual friends are the fifty-three persons. Although this is discussed in terms of persons, the intent lies in the differences of the dharmas expounded. The second and third alternatives are clear. The fourth alternative says "a single path transcending birth and death," yet speaks of many dharmas; this refers to opening the Buddha's knowledge and vision within every dharma. Because opening the ten realms and ten thusnesses means they are all the true mark, this is the inconceivable many dharmas. Although various sūtras are cited, these four [alternatives of] many and few dharmas capable of covering [capacities] all demonstrate Avalokiteśvara's virtue of being able to respond. Third, from "Furthermore" onward, the four alternatives of causes and fruits. The above two sets of four alternatives expounded the Dharma to match capacities. Dharma requires cultivation and realization, proceeding from cause to fruit; if one were not like this oneself, what could others emulate? Just like turning the four truths: "Cessation I have realized; the Path I have cultivated." Thus, in the expoundings of all the bodies, each has a cause, fruit, beginning, and end; only then can they cover beings. Therefore, among the four alternatives, the precepts and goodness are coarse and brief, and the retribution stimulated is likewise; hence both cause and fruit are few. In the cause of the śrāvaka, ordinary persons are divided into internal and external, while noble ones have the practices of seeing, cultivation, primary, and auxiliary across the three piṭakas, yet they only realize two kinds of nirvāṇa; hence causes are many and fruits are few. Pratyekabuddhas do not receive the practices of the three learnings; merely contemplating witherings and transformations, they immediately achieve the fruit, and can possess various supernatural transformations; hence causes are few and fruits are many. Bodhisattvas cultivate causes over a long time and with broad practice, and upon attaining the Buddha fruit possess the two wisdoms and myriad virtues; hence both causes and fruits are many. All of these are manifestations of the siddhāntas; the general outline of cultivating causes and realizing fruits is like this. Second, from "Avalokiteśvara" onward, concluding the presentation, in two parts: First, concluding by returning to the sage's ability. Second, from "Some people" onward, reciting others' views and refuting their narrowness. Although they discuss causes and fruits interchangeably and speak of one and many reciprocally, they cannot reveal the substance and marks of the expedient and the real. Now, using the three sets of four alternatives of the ten realms, when compared to their interpretations, the difference is like dust and a mountain peak.