[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音義疏記](https://indike.org/pramana/in.bauddha.taisho.1729) › 3.8 # 觀音義疏記 3.8 觀音義疏記 3.8 - **Language:** Classical Chinese ### [3.8](https://indike.org/pramana/in.bauddha.taisho.1729.3.8) 問：妙音東來，先現八萬四千眾寶蓮華，文殊見已而問於佛。據此亦是不識應相，那忽引證不知真身？答：斯乃見跡不識其本，即是不知真身也。故下問云：是菩薩種何善本？修何功德？行何三昧？即真法也。二、「若從」下，就土分別，三：初、實報，二：初、示應相。圓滿相好者，如《華嚴．如來相海品》及〈隨好光明品〉說十蓮華藏世界微塵數相，一一皆以妙相莊嚴。說一實諦者，若約教道，實報猶有別教根緣，亦說無量四諦；今約實論也。二、示機宜。四十一地皆與妙覺分同體用，故不可以九界之身并劣應應之。二、「復次」下，有餘，二：初、論有無，二：初、大小有無。方便實報二土俱受變易生死，偏目此者，上土分破、此中全在，從強受稱也。小乘不說常住佛性，見思若盡果報永亡。大乘談常，故三界外更立三土，無明全破則居寂光，分破實報，全在有餘。五種意生身，即全在者也。《楞伽》但明三種意生身，今家約義開為五種。且三種者，一、入三昧樂意成身，此擬二乘入空意也；二、覺法自性意成身，此擬通教菩薩出假意也；三、種類俱生無作意成身，此擬別教菩薩修中意也。若開為五者，於三昧開兩教二乘，於覺法開別教十行。或作七種兩教二乘，各開為二。不云別教十住者，義同二乘入空故也。若論九人生方便土，更取別教十住及取圓教十信攝入三種意生身中，以未斷無明未生實報。通言意者，以未發真，皆是作意成之，以生並從果說。此依《妙玄》并《輔行》撮略而辯。二、「釋論」下，經論定判。二、「此應」下，明機應，二：初、明但示兩應。初示勝應者，問：前實報身，而云此應，非餘土堪。至此那云圓滿相海，如前實報？答：彼應真機，與應分合；此應似機，與應未合。此猶作意、彼則任真，能見既殊，所見寧一？但為此機無明已伏或少分除，故用報相引令入真。云如前者，稍似實報，非謂全同。二、示劣應者，問：此土一佛，示於勝劣兩種相貌，與同居土尊特丈六合身之相同異如何？答：方便兩應，但說次第及不次第二種大乘五種意生。其土稟教雖有利鈍，既皆稟大學佛智慧，俱知佛身是大覺性。能修中觀伏無明者，見相則勝；若在二觀未伏無明，見相則劣。相雖勝劣，只一尊特，故非合身。若同居土說通教時，鈍但見空，故感丈六；利見不空，故感尊特。大小二機，於一佛身見解有異，故名丈六尊特合身；此純大見，故不名合。二、「何故」下，明唯被二機，二：初、總示。二、「若圓」下，別示。言圓人無明未破者，即七信已上。言分破者，《仁王般若》說十地惑有三十品，既於一地自有三品，是知圓聖四十二位皆有三品。初住三品即第十信，三心用觀而對破之。初心用觀對於上品，破則中心；中心用觀對於中品，破則後心；後心用觀對於下品，此品若破方名初住，生實報土。今云分破，猶生方便，即第十信中後心也。如等覺人住於後心，經歷多劫方破下品證入妙覺。別九向位、十向初心俱名未破，第十迴向中後二心名為分破。此圓別人俱修中觀伏破無明，雖生方便，其根既利，感佛勝身說圓頓法。別第七住至十行位及通菩薩偏觀於假，藏通二乘偏在於空，此等生在方便有餘。雖已知常，求佛智慧尚滯二邊，並未觀伏無明之惑，其根既鈍，但感劣身說漸次法。三、凡聖同居土，或稱淨穢同居土，謂淨土穢土各有凡聖而同居之。釋此為二：初、釋相，二：初、通明二土二根，二：初、明所感二相，三：初、二土淨穢。論土淨穢，有橫有竪。若以分段對於變易為淨穢者，則約通惑盡不盡說，即竪論也。如《釋論》云「出三界外有淨國土，聲聞緣覺出生其中。」若於分段自說淨穢，則約五濁輕重相對，即橫論也。今以極樂及善淨國對於堪忍，是橫非竪。故使淨土有見思毒、無惡道名，毒非苦因則見與煩惱二濁輕也，果報嚴淨劫命輕也。眾生居此有何鄙稱？彌陀願行攝之故輕，非是斷惑方生其中，以世慈善、五逆稱佛亦能生，故娑婆穢相目擊可知。此是橫論淨穢二土，而此二土皆有凡聖。凡如前說。聖有二種，謂應來聖、有修得聖，二土皆然。二、兩根利鈍。濁重之土論悟道根自有利鈍濁輕，土根亦有利鈍，以土對根故成四句。三、五濁輕重。身形至卑小即眾生濁，時節麁險即劫濁，餘三名顯。淨土不爾者，如《大本疏》問云：「既言五濁，何者是五清？」答：「準例邪正三毒，邪是五濁、正是五清。」他方淨土無邪三毒，則五障輕也。二、「何故」下，明能感二行。言福德者，即三種福也。如《觀無量壽佛經》云「一者孝養父母、奉事師長，慈心不殺，修十善業。二者受持三歸、具足眾戒，不犯威儀。三者發菩提心、深信因果，讀誦大乘，勸進行者。」此三種業，三世諸佛淨土正因。彼疏云「初業共凡夫，第二共二乘，第三是大乘不共之業。」彼經云「欲生極樂國者，當修三福。」故今云「多修福德」，不多修福為二土行，就此福而論也。二、「若穢」下，別示穢土二根，二：初、示乘戒四句，二：初、立句相。戒論十戒，唯取不缺、不破、不穿、不雜。此之四種，前三事戒、後一事定，皆人天因。不取隨道、無著、智所讚、自在，隨定、具足。以此六種雖名為戒，體是三觀，自屬於乘。乘論五乘，不取人天，以其二種雖名為乘，不動不出，體是漏善，事戒所攝。唯取三乘，以聲聞等該於四教，是入理智雖分深淺，皆能動出煩惱生死，故得名乘。今以四戒而對三乘論於緩急，以成四句。二、「戒急」下，判所感。乘戒約過去，機感約現在。二、「機有」下，明大小二根，二：初、通明大小感佛。不問事戒有持有毀，但論習學理乘大小，是故文中置戒明乘。故《涅槃》云「其戒緩者未名為緩，於乘緩者方名為緩。以戒緩者唯失人天，若其乘緩無解脫路。」乘分大小，昔為偏真修觀行者，今作小機，唯感劣應佛之形聲。昔為中道修觀行者，今作大機，能感勝應佛之形聲。言降神等者，如來昔於大通佛所覆講《法華》，與無量眾生作一乘因。中間退大染著五塵，佛恐墮苦，遂以小乘而救拔之，或用衍三而引導之。如是大小種種成熟，堪於今世悟入佛乘，是故如來為此一事出現於世。然其機發復少差別，故於一代而分五時。有機堪能直入於實、有機但能迂入於實，雖此二類，熟在一時，故於《華嚴》頓談圓別被二種機，此機從始即見勝相。若於中間習小深者，雖於今世入一佛乘，而小先熟，故為此機示現劣身，初說三藏諸味調熟，來至《法華》方開佛慧。此機於始唯見劣身，故降母胎即示兩相。 > Question: When Gadgadasvara came to the east, he first manifested eighty-four thousand precious lotus flowers; after Mañjuśrī saw them, he questioned the Buddha. According to this, it was also a case of not recognizing the manifestation aspect—why, then, cite this as proof of not knowing the true body? Answer: This is seeing the traces without knowing the origin, which is precisely not knowing the true body. Therefore, the subsequent question asks: 'What roots of goodness did this bodhisattva plant? What merits did he cultivate? What samādhi did he practice?' These are the true Dharma. Second, from 'If according to the lands' onward, distinguishing in terms of lands has three parts: first, the Real Reward \[Land\], with two subdivisions: first, showing the manifestation aspect. 'Full and complete major and minor marks' refers, as stated in the Avataṃsaka's 'Ocean of Marks of the Tathāgata' and 'Radiance of the Minor Marks' chapters, to marks as numerous as the dust motes of ten lotus treasury worlds, every single one adorned with wondrous marks. As for 'preaching the one real truth,' in terms of the pedagogical path, the Real Reward \[Land\] still has capacities and conditions of the Separate Teaching, and also preaches the immeasurable four truths; here, it is discussed in terms of the real. Second, showing the appropriate capacities. The forty-one stages all partially share the essence and function of wondrous enlightenment, so they cannot be responded to with bodies of the nine realms and an inferior manifestation. Second, from 'Furthermore' onward, the \[Land of\] Expedient Remainder has two parts: first, discussing presence and absence, with two subdivisions: first, presence and absence in the Great and Small \[Vehicles\]. Both the Expedient and Real Reward Lands undergo the birth and death of change; this one is designated specifically because in the upper land \[ignorance\] is partially broken, whereas here it remains whole—it takes its name from what is predominant. The Hīnayāna does not speak of the eternally abiding Buddha-nature; once \[the delusions of\] view and thought are exhausted, the retribution body is perpetually extinguished. The Mahāyāna speaks of eternity; therefore, beyond the three realms it further establishes three lands: when ignorance is completely broken, one dwells in Tranquil Light; when partially broken, in Real Reward; when remaining whole, in Expedient Remainder. The five mind-made bodies are precisely those where it remains whole. The Laṅkāvatāra explains only three kinds of mind-made bodies; our school, based on the meaning, expands them into five kinds. As for the three kinds: first, the mind-made body of the joy of samādhi, which corresponds to the intention of the two vehicles entering emptiness; second, the mind-made body that awakens to the self-nature of phenomena, which corresponds to the intention of the Shared Teaching bodhisattva emerging into provisionality; third, the mind-made body born of its kind without contrivance, which corresponds to the intention of the Separate Teaching bodhisattva cultivating the Middle. If expanded into five, within samādhi the two vehicles of the two teachings are expanded, and within awakening to phenomena the ten practices of the Separate Teaching are expanded. Or they are made into seven kinds: the two vehicles of the two teachings are each expanded into two. The ten dwellings of the Separate Teaching are not mentioned because their meaning is the same as the two vehicles entering emptiness. If discussing the nine kinds of persons born into the Expedient Land, one further takes the ten dwellings of the Separate Teaching and the ten faiths of the Perfect Teaching to subsume them into the three kinds of mind-made bodies, because they have not yet severed ignorance and have not yet been born into the Real Reward \[Land\]. They are generally called 'mind-made' because, having not yet generated the real, all are produced through mental effort; and 'born' is spoken in terms of result. This is distinguished in summary based on the Xuan'yi and the Fuxing. Second, from 'The Commentary states' onward, definitive determinations from sūtras and treatises. Second, from 'This response' onward, explaining capacity and response has two parts: first, explaining that only two responses are shown. First, showing the superior response. Question: The previous real reward body said this response could not be borne by the other lands; why does it say here that the ocean of complete marks is like the previous Real Reward? Answer: That one responded to real capacities, which partially united with the response; this one responds to resemble capacities, which have not yet united with the response. This one still involves mental effort; that one accords with reality. Since those who see are different, how could what is seen be the same? Only because for this capacity ignorance is already subdued or partly eliminated, the reward marks are used to lead them to enter the real. Saying 'like the previous' means it somewhat resembles the Real Reward, not that it is entirely identical. Second, showing the inferior response. Question: If one Buddha in this land manifests two forms, superior and inferior, how does this compare to the combined form of the Dignified Special and sixteen-foot bodies in the Land Where Commoners and Sages Co-dwell? Answer: The two responses of the Expedient \[Land\] only speak of the gradual and non-gradual—two kinds of Mahāyāna and five kinds of mind-made \[bodies\]. Although there are sharp and dull faculties receiving the teaching in that land, since all receive the great and learn the Buddha's wisdom, they all know that the Buddha's body is the nature of great enlightenment. Those who can cultivate the contemplation of the Middle and subdue ignorance see the marks as superior; those who remain in the two contemplations and have not subdued ignorance see the marks as inferior. Although the marks are superior and inferior, it is only one Dignified Special \[body\], hence not a combined body. When the Shared Teaching is preached in the Co-dwelling Land, the dull only see emptiness, hence evoking the sixteen-foot \[body\]; the sharp see non-emptiness, hence evoking the Dignified Special \[body\]. The two capacities of Great and Small have different understandings regarding one Buddha-body, hence it is called the combined body of sixteen-foot and Dignified Special; here it is purely Mahāyāna perception, so it is not called combined. Second, from 'Why' onward, explaining that only two capacities are covered has two parts: first, a general explanation. Second, from 'If a person of the Perfect' onward, a specific explanation. Saying that ignorance is not yet broken for a person of the Perfect \[Teaching\] refers to the seventh faith and above. Saying 'partially broken': the Benevolent Kings Prajñā says that the afflictions of the ten stages have thirty grades; since one stage itself has three grades, one knows that the forty-two stages of the Perfect sage all have three grades. The three grades of the first dwelling are precisely the tenth faith, where the three minds apply contemplation to counter and break them. Applying contemplation in the initial mind counters the superior grade, and breaking it leads to the middle mind; applying contemplation in the middle mind counters the intermediate grade, and breaking it leads to the final mind; applying contemplation in the final mind counters the inferior grade. If this grade is broken, it is only then called the first dwelling, and one is born into the Real Reward Land. Now, saying 'partially broken' while still born in the Expedient \[Land\] refers to the middle and final minds of the tenth faith. Just as a person of equal enlightenment dwelling in the final mind passes through many kalpas before breaking the inferior grade and realizing entry into wondrous enlightenment. The ninth dedication stage and the initial mind of the tenth dedication of the Separate \[Teaching\] are both called 'not broken'; the middle and final two minds of the tenth dedication are called 'partially broken.' These persons of the Perfect and Separate both cultivate the contemplation of the Middle and subdue or break ignorance; although born in the Expedient \[Land\], since their faculties are sharp, they evoke the Buddha's superior body to preach the perfect and sudden Dharma. Those from the seventh dwelling to the ten practices of the Separate, and the bodhisattvas of the Shared who contemplate exclusively on the provisional, as well as the two vehicles of the Piṭaka and Shared who dwell exclusively in emptiness—these are born in the Expedient Remainder \[Land\]. Although they already know eternity and seek the Buddha's wisdom, they still linger in the two extremes and have not contemplated and subdued the affliction of ignorance; since their faculties are dull, they only evoke the inferior body to preach the gradual Dharma. Third, the Land Where Commoners and Sages Co-dwell, also called the Land Where Pure and Impure Co-dwell, means that the pure land and impure land each have commoners and sages living together. The explanation of this has two parts: first, explaining the characteristics, with two subdivisions: first, generally explaining the two lands and two faculties, with two subdivisions: first, explaining the two aspects evoked, with three points: first, the purity and impurity of the two lands. Discussing the purity and impurity of lands, there is horizontal and vertical. If taking fragmented \[birth and death\] against \[the birth and death of\] change as purity and impurity, it is spoken in terms of whether common afflictions are exhausted or not; this is vertical discussion. As the Treatise states: 'Beyond the three realms there are pure lands, where śrāvakas and pratyekabuddhas are born.' If discussing purity and impurity within fragmented \[birth and death\] itself, it is relative to the lightness or heaviness of the five defilements; this is horizontal discussion. Now, setting Sukhāvatī and the Pure Land of Goodness against Sahā is horizontal, not vertical. Therefore, the Pure Land has the poison of views and thought, but no name of evil paths; poison is not the cause of suffering, so the two defilements of views and affliction are light; retribution is adorned and pure, so kalpas and lifespans are light. When sentient beings dwell there, what base designation is there? Amitābha's vows and practices embrace them, so it is light; it is not that they are born therein only after severing afflictions, because worldly kindness and goodness, or reciting the Buddha\['s name\] even with the five heinous sins, can also lead to birth; hence the impure characteristics of Sahā are evident to sight. This is discussing the pure and impure lands horizontally, and both lands have commoners and sages. Commoners are as explained before. Sages are of two kinds: manifested sages and sages by cultivation; both lands have both. Second, the sharp and dull faculties of the two kinds. In a land of heavy defilements, the faculties for awakening to the Way naturally have sharp and dull; in a land of light defilements, the faculties also have sharp and dull; setting lands against faculties forms four alternatives. Third, the lightness and heaviness of the five defilements. A bodily form reaching utmost lowliness and smallness is the defilement of sentient beings; a time period that is coarse and perilous is the defilement of the kalpa; the remaining three names are obvious. That the Pure Land is not like this is as asked in the Commentary on the Great Text: 'Since five defilements are spoken of, what are the five purities?' The answer: 'Analogous to the right and wrong three poisons, wrong is the five defilements, and right is the five purities.' Pure lands in other regions lack the wrong three poisons, so the five hindrances are light. Second, from 'Why' onward, explaining the two practices that evoke \[them\]. 'Merit and virtue' refers to the three kinds of blessings. As the Contemplation of the Buddha of Immeasurable Life Sūtra states: 'First, filial support of parents, serving teachers and elders, a compassionate mind that does not kill, and cultivating the ten wholesome actions. Second, receiving and upholding the three refuges, fulfilling the multitude of precepts, and not violating deportment. Third, generating the bodhi-mind, deeply believing in cause and effect, reciting the Mahāyāna, and encouraging practitioners.' These three kinds of karmas are the direct causes for the pure lands of all Buddhas of the three periods of time. That commentary states: 'The first karma is shared with ordinary beings, the second is shared with the two vehicles, and the third is the unshared karma of the Mahāyāna.' That sūtra states: 'Those who wish to be born in the Land of Utmost Bliss should cultivate the three blessings.' Therefore, saying now 'cultivating much merit and virtue' or not cultivating much merit as practices of the two lands is discussed in terms of these blessings. Second, from 'If in the impure' onward, specifically showing the two faculties of the impure land has two parts: first, showing the four alternatives of vehicle and precepts, with two subdivisions: first, establishing the forms of the alternatives. As for precepts, discussing the ten precepts, one only takes unblemished, unbroken, unpierced, and unmixed. Among these four kinds, the first three are concrete precepts and the last one is concrete concentration, all of which are causes for humans and devas. One does not take following the path, non-attachment, praised by the wise, sovereign, following concentration, or complete. Although these six kinds are named precepts, their essence is the three contemplations, belonging to the vehicle itself. As for vehicles, discussing the five vehicles, one does not take humans and devas, because although these two kinds are named vehicles, they do not move and do not exit; their essence is good with outflows, subsumed under concrete precepts. One only takes the three vehicles, because the śrāvakas and so forth cover the four teachings; they are wisdom entering the principle, and though divided into deep and shallow, all can move and exit afflictions and birth and death, hence they are called vehicles. Now, setting the four precepts against the three vehicles to discuss laxity and urgency forms four alternatives. Second, from 'Precepts urgent' onward, judging what is evoked. Precepts and vehicle are discussed in terms of the past; capacity and response are discussed in terms of the present. Second, from 'Capacities have' onward, explaining the great and small faculties has two parts: first, generally explaining great and small evoking the Buddha. Regardless of whether concrete precepts are upheld or broken, it only discusses the magnitude of learning the vehicle of principle; therefore, the text sets aside precepts to clarify the vehicle. Thus the Nirvāṇa states: 'One who is lax in precepts is not yet called lax; only one who is lax in the vehicle is called lax. Because one who is lax in precepts only loses human and deva \[rebirth\], whereas if one is lax in the vehicle, there is no path to liberation.' The vehicle is divided into great and small: those who in the past practiced contemplation of the biased real now become small capacities, only evoking the form and voice of the Buddha's inferior manifestation. Those who in the past practiced contemplation of the Middle Way now become great capacities, able to evoke the form and voice of the Buddha's superior manifestation. As for 'descending the spirit' and so forth: the Tathāgata in the past, under the Buddha Great Penetrating \[Wisdom and Excellence\], retold the Lotus, creating the cause of the One Vehicle for immeasurable sentient beings. In the interim, they regressed from the great and became attached to the five dusts; fearing they would fall into suffering, the Buddha rescued them with the Hīnayāna, or guided them with the three \[vehicles\] of the Great. Having thus matured in great and small in various ways, they are capable in this life of awakening and entering the Buddha Vehicle; therefore the Tathāgata appeared in the world for this one matter. However, the activation of their capacities still had slight differences, so throughout one lifetime five periods were divided. Some capacities are capable of entering the real directly; some can only enter the real circuitously. Although these two categories ripened at one time, in the Avataṃsaka the perfect and separate were spoken suddenly to cover the two kinds of capacities; these capacities saw the superior marks from the very beginning. If in the interim one practiced the small deeply, although entering the One Buddha Vehicle in this life, the small ripened first; therefore, for this capacity an inferior body was manifested, first preaching the Tripiṭaka to harmonize and mature through the various flavors, and only arriving at the Lotus was the Buddha's wisdom opened. This capacity only saw the inferior body at the beginning, and so descending into the mother's womb already showed both forms. > — English (machine translation) (machine translation) - [Previous: 3.7](https://indike.org/pramana/in.bauddha.taisho.1729.3.7) - [Next: 3.9](https://indike.org/pramana/in.bauddha.taisho.1729.3.9) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1729.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1729~en-mt.3.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1729.3.8](https://indike.org/pramana/in.bauddha.taisho.1729.3.8) · Pramāṇa