觀音義疏記 4.2

4.2

二、「若小」下，小機益相，四：初、酪益，二：初、明小機應。即是小種先熟之者，初感劣應，始從入胎至于成佛其相皆劣。拘隣，或隣兒、或憍陳如，此五人首也。其四人者，即阿鞞、跋提、摩訶男、拘利。太子初於鹿園證四諦理，名得甘露，此乃佛日次照幽谷。二、「既非」下，對大甄揀，二：初、進對《法華》揀悟。初教得道雖曰甘露，既非第五醍醐之味，豈得度於二種生死？故未名得度。故云等者，引此經也。但用一門解脫虛妄見思之縛，其實未得一切境界解脫塵沙無明惑累，其至靈山方證斯脫。二、「未堪」下，退就華嚴辯機，二：初於大名乳。此中乃以證小之後遇大不聞，以驗在凡機不受大，以聾啞文在經後分。其時仍長，義當方等般若之時，亦可通在鹿苑之前。是故迦葉却敘小機蒙大擬時迷悶躄地，以後顯前，機未堪大，其意宛然。雖有冥益，其如見愛熾然現行，故機在華嚴，全生如乳。二、「聞方」下，於小名酪。急追付財稱怨大喚，徐語除糞歡喜隨來，乃施方便說三界苦，以畏苦故斷見思集，既革凡成聖，名轉乳為酪。「次聞」下，生酥。四教俱演橫攝眾機，小聞彈訶漸能慕大密得通益，鈍根菩薩益同二乘，調此等機得生酥味。應知約教明五味者，不取濃淡，但語相生，以其頓乳即醍醐故。若約機者有濃淡義，然就三乘極鈍者說，為此一類於彼華嚴全無顯益，如鯹血乳；說三藏時，此機成酪，次第漸濃至於極味。「次聞」下，熟酥。不談三藏，具示衍三，利根之人入圓者眾，聲聞至此被加轉教。既於真空具談萬行，故令鈍根冥得別益，約調漸機名熟酥味。四、「次聞」下，醍醐，二：初法華，二：初、明三乘皆得成佛。捨前三教方便四諦，但說一實無上之道，復開三教方便之門皆是一乘真實之相，乃是此經待絕二妙。談茲妙故，方令二乘焦穀更生，三教菩薩權疑永息，是故無一不成佛者。二、「故云」下，證一代俱入醍醐。若大機先熟，華嚴初見即入佛慧；若小機先熟，即須漸引，今聞開廢方得佛慧。初得今得皆是佛慧，俱譬醍醐，但彼兼別、至此純圓。二、「若復」下，涅槃開顯之意法華具彰。執權之機大陣已破，更須涅槃收其餘黨。故法華後復談般若調熟其心，令於涅槃得醍醐味。是故彼經就《般若》部後分結撮五味次第云「從摩訶般若出大涅槃」。說勝三修者，彼經明三種三修：一邪、二劣、三勝，邪即世間邪師所教常樂我也；劣即依佛半教破於邪執，謂無常無樂無我也；勝即依佛勝教破於劣修，謂常樂我也。法身常恒無有變易，遊諸覺華歡娛受樂，具八自在無能遏絕，如是修者入祕密藏，名勝三修。二、「是為」下，結例，三：初、結佛身。二、「或示」下，例餘身。佛身既能說五時教，若示餘身，亦於五時引諸實行隨味而轉。復須論於示現多身度於一人，或一度多、或一度一、或多度多。約人既爾，人法因果多少相對各成四句，故初懸敘立三四句，方盡身說感應之相。三、「穢國」下，例淨土。如安樂世界，菩薩無數聲聞亦然，良以法有頓漸，是故人分大小。具如九品生彼土後，入大小位，皆由聞法。驗知應彼淨土度生，須論漸頓二種身說。二、「此中」下，本觀慈悲，如上所明，三土垂形、五時化物，穢指釋迦、淨約彌陀，二佛化事教文備彰，以顯觀音示現佛身與此不異，分真究竟體用同故。果用若此，豈無本因？故今却尋本觀誓願，是修別圓觀行之時起慈悲誓，期遍法界現身說法度諸眾生。今住寂光本誓所熏，能遍三土，形聲利益例前赴難。本誓文中已備說也。三、「問經」下，簡土名體，二、初辯土名，二：初、問。娑婆之名翻為堪忍，於同居中尚不通淨，那得具約三土釋邪？二、答。菩薩舉一以為問端，如來稱法周遍為答，故云以種種形遊諸國土。橫亘十方竪徹三土，故言諸也，皆是觀音應身遊處。此約如來答過於問，據文釋也。若更約義，其相宛然。何者？經示方便及實報土不離娑婆，故云「若聞長壽深心信解，則為見佛常在耆闍崛山，共大菩薩諸聲聞眾圍繞說法。」既云常在耆山，則劫火洞然此土安隱。復以菩薩共諸聲聞而為聽眾，豈非娑婆即方便土？復云「又見娑婆世界其地瑠璃，乃至樓觀皆悉寶成，其菩薩眾咸處其中。」既云又見，即非前處唯有菩薩不共聲聞，即純菩薩而為僧也。驗知娑婆即是實報。此文皆是四信妙觀，即於堪忍而見二土。觀音深智遊於娑婆，豈容獨應同居穢邪？二、「問二」下，明土體，二：初：問。《大論》云「出三界外有淨土，聲聞辟支佛出生其中，受法性身非分段生」，即方便土也。《大品》云「法身佛為法性身菩薩說法」，其聽法眾非生死人，但云菩薩不共二乘，即實報土也。二土不同皆稱法性，云何分別？二、答。小乘灰斷無界外生，論云出界復云受身，此據大說。大乘法性體本常住，即是一切色心之源。何者？小謂色心因見思有，故因縛斷，其果永忘。大說色心因惑生滅，不因惑有，體是法性，見思若盡，無明全在，則當真諦法性色心。方便生滅無明分破，本性分顯，義當中道法性色心。實報生滅，無明究盡，則復本性常住色心離生滅相，常寂光也。今明方便及實報土，法性名同，約斷惑論，真中大異。二、「次明」下，菩薩，二：初、明應相，二：初、輔佛不同。橫論四教、竪則三土，同居四教各有教主，各有菩薩輔翊化機。方便二教、實報一圓，各須菩薩輔佛逗緣。二、「赴利」下，赴緣有異。大略而分，頓部根利、漸教根鈍。若委論者，頓中別鈍、漸中圓利。所說之法隨機廢興，輔佛菩薩亦隨改轉，不可文備宜準教思。二、「此中」下，明本觀。佛章，略述。二、支佛。若論獨覺，既不值佛稟教，何能說法？欲化眾生，但現神變。今云說法，乃論佛世稟因緣教者也。此明權示，亦引其類隨味而轉，同聲聞也。四、「次明」下，聲聞，二：初明所現。二、「內祕」下，明能現。前列所現全同實行，今明能現知是大權。此中有四：初、能現意。外示權跡，意在莊嚴涅槃雙樹。言雙樹者，四方各雙，東方一雙一枯一榮，南西北方亦復如是。東方枯榮表常無常，南樂無樂，西我無我，北淨不淨。如來於中，北首而臥入般涅槃，則表雙非常無常等。經文略舉因中六人，即是身子、目連、空生、那律、迦葉、阿難，及果一人即如來是，此皆善能莊嚴雙樹。斯蓋如來與身子等久證三德，欲令眾生得入祕藏，雙非常等真四德故。初於三藏主伴相與同諸實行，殷勤修證無常無樂無我無淨，成四枯也。次於二酥，褒圓折偏恥小慕大，說菩薩法，引諸眾生破於無常修學常等，成四榮也。至法華會及今涅槃，引諸眾生皆同證入非枯非榮中道四德大般涅槃。經示主伴一代化功今已成就，乃於雙樹中間涅槃而表顯之，故云六人及以如來能嚴雙樹。觀音示現聲聞之身，其意如是。二、「次引」下，能現人。善財所見諸善知識，如海雲比丘、善住比丘，現聲聞身說別圓法，二乘機扣即說藏通。既住不思議法門，何所不說？此合今文人法四句。三、「次引大」下，能現法。上總約法彰能現人，今此的示現小之術，故引大經四種之智觀十二緣得四乘果。觀音若修別觀則次第用四智觀緣，若修圓觀則一心用四因緣智，而於一一皆起誓願度諸眾生。不取四相、不捨四法，不取故非有、不捨故非空，雙遮二邊即無緣誓，雙照生法即四慈悲。今行願成，故遍法界現四形聲普應一切。今於四中，的取下智為能現法。

Second, from "If of small [capacities]" downward, [there are] the features of benefit for those of small capacity, which has four parts: first, the benefit of curds, which has two parts: first, clarifying the response to small capacities. These are those whose Hīnayāna seeds have ripened first; at first they elicit an inferior response, where from entering the womb down to attaining buddhahood, all the features are inferior. "Kuliṇ"—also [rendered] Lin'er, or Kauṇḍinya—is the leader of these five men. The other four men are Aśvajit, Bhadrika, Mahānāman, and Koli. When the Prince first realized the truth of the four noble truths in the Deer Park, this was called obtaining the sweet dew (amṛta); this is the sun of the Buddha next illuminating the deep valleys. Second, from "Since it is not" downward, making selections in contrast to the great, which has two parts: first, advancing toward the Lotus Sūtra to select [genuine] awakening. Although attaining the Way under the initial teaching is called "sweet dew," since it is not the fifth flavor of clarified butter, how could it enable crossing beyond the two kinds of birth and death? Hence they are not yet called "having crossed over." Therefore saying "and so forth" cites this sūtra. They merely employ one gate to escape the fetters of false and delusive views and thoughts; in fact, they have not yet attained liberation across all realms from the entanglements of the delusions of dust-sand and ignorance; only upon reaching Vulture Peak do they first realize this liberation. Second, from "Not yet capable of" downward, retreating to the Avataṃsaka to determine capacity, which has two parts: first, in regard to the great, it is called milk. Here, because after realizing the small they encountered the great but did not hear it, it is tested that when they were ordinary persons their capacity could not receive the great; the passage about being deaf and blind is in the latter portion of the sūtra. That period was still long, functionally corresponding to the time of the Correct and Equal (vaipulya) and Prajñāpāramitā, yet it can also generally extend to before the Deer Park. Therefore, when Kāśyapa retraced the small capacities, upon receiving the great instruction, [how they were] confused and collapsed to the ground, using what followed to reveal what preceded, that their capacity was not yet capable of the great, the meaning is abundantly clear. Although there was hidden benefit, how could it be, when [delusions of] view and love were blazing and active? Thus, when their capacity was at the Avataṃsaka, it was entirely raw like milk. Second, from "Hearing the Correct and Equal" downward, in regard to the small it is called curds. Chasing urgently to entrust the wealth, [the son] cried out in fear and screamed loudly; speaking gently [to hire him] to clear away dung, he rejoiced and followed along. Then [the father] employed expedients to speak of the suffering of the three realms; because he feared suffering, he cut off the accumulation of views and thoughts. Since he transformed from an ordinary person into a noble one, this is called transforming milk into curds. From "Next hearing" downward is raw curd. The four teachings are all expounded, horizontally gathering all capacities; the small, hearing rebukes, gradually come to aspire to the great and secretly attain the benefit of the Shared [Teaching]; dull-rooted bodhisattvas gain benefits identical to those of the two vehicles; tuning such capacities obtains the flavor of raw curd. One should know that when explaining the five flavors in terms of the teachings, one does not take their thickness or thinness, but speaks only of their successive arising, because the sudden milk is itself clarified butter. If considered in terms of capacities, there is the sense of thickness and thinness; however, speaking with respect to the extremely dull of the three vehicles, for this one category there was no explicit benefit at all in the Avataṃsaka, like milk smelling of blood. When the Tripiṭaka was preached, this capacity became curds, gradually becoming thicker in sequence until reaching the ultimate flavor. From "Next hearing" downward is ripened curd. Not discussing the Tripiṭaka, it fully displays the three of the Mahāyāna; among people of sharp faculties, those who enter the Perfect are numerous; the śrāvakas, reaching this point, are empowered to transmit the teaching. Since in true emptiness it fully discusses the myriad practices, it causes dull-rooted ones to secretly attain the distinct benefit; in terms of tuning gradual capacities, it is called the flavor of ripened curd. Fourth, from "Next hearing" downward is clarified butter, which has two parts: first, the Lotus Sūtra, which has two parts: first, clarifying that all three vehicles attain buddhahood. Relinquishing the expedient four truths of the previous three teachings, it preaches solely the one real, unsurpassable Way, and further opens the expedient gates of the three teachings, showing that all are the true characteristics of the One Vehicle; this is the two wonders of "treating" and "transcending" of this sūtra. Because it speaks of this wonder, it first causes the parched grain of the two vehicles to sprout again, and the expedient doubts of the bodhisattvas of the three teachings to cease forever; therefore there is not a single one who does not attain buddhahood. Second, from "Therefore it says" downward, proves that the entire lifetime [of teachings] jointly enters clarified butter. If great capacities matured first, then upon first seeing the Avataṃsaka they immediately entered the Buddha's wisdom; if small capacities matured first, then they had to be guided gradually, and only now, hearing the opening and relinquishing, do they attain the Buddha's wisdom. What was attained at first and what is attained now are both the Buddha's wisdom; both are likened to clarified butter, except that the former combined the Separate, whereas reaching here it is purely Perfect. Second, from "If again" downward, the intention of the opening and revealing of the Nirvāṇa Sūtra is fully manifested in the Lotus. The great battle array of the capacities clinging to expedients has already been broken; it is further necessary for the Nirvāṇa to gather in the remaining factions. Therefore, after the Lotus, it again speaks of prajñā to tune and ripen their minds, causing them to attain the flavor of clarified butter in the Nirvāṇa. Therefore, that sūtra, in the latter portion of the Prajñāpāramitā section, summarizes the sequence of the five flavors, saying: "From Mahāprajñā emerges the Mahānirvāṇa." As for preaching the superior three cultivations: that sūtra explains three kinds of three cultivations: first, perverse; second, inferior; third, superior. "Perverse" means the permanence, bliss, self, and purity taught by worldly perverse masters. "Inferior" means breaking perverse attachments relying on the Buddha's half-letter teaching, asserting impermanence, non-bliss, and non-self. "Superior" means breaking inferior cultivations relying on the Buddha's superior teaching, asserting permanence, bliss, self, and purity. The dharmakāya is constant and eternal, without any change; roaming among the flowers of awakening, it delights in receiving bliss; endowed with the eight masteries, none can obstruct it; one who cultivates like this enters the secret treasury, which is called the superior three cultivations. Second, from "This is" downward, concludes by drawing parallels, in three parts: first, concluding with the Buddha body. Second, from "Or manifesting" downward, draws a parallel with other bodies. Since the Buddha body can preach the teachings of the five periods, if other bodies are manifested, they likewise, during the five periods, guide true practitioners to transform in accordance with the flavors. Furthermore, one must discuss manifesting multiple bodies to cross over one person, or one crossing over many, or one crossing over one, or many crossing over many. Since this is so regarding persons, the pairs of person and Dharma, cause and effect, and few and many each form four alternatives; therefore, at the outset, three sets of four alternatives were established beforehand, so that the features of stimulus and response in the bodies and teachings could be exhausted. Third, from "Defiled lands" downward, draws a parallel with pure lands. As in the World of Peace and Bliss, bodhisattvas are countless and śrāvakas are likewise so; truly, because the Dharma has sudden and gradual, persons are divided into great and small. As fully detailed in the nine grades of rebirth into that land, entering great or small ranks is entirely due to hearing the Dharma. By this test one knows that in responding to that pure land to deliver sentient beings, one must discuss the two kinds of body and speech, gradual and sudden. Second, from "Herein" downward, the fundamental contemplation and compassion: as explained above, manifesting forms across the three lands and transforming beings through the five periods, the defiled refers to Śākyamuni and the pure to Amitābha; the transformative deeds of the two Buddhas are fully set forth in the textual teachings, in order to reveal that Avalokiteśvara's manifestation of the Buddha body is no different from this, because partial reality and ultimate reality are identical in essence and function. If the fruition function is like this, how could it lack a fundamental cause? Therefore, tracing back to the fundamental contemplation and vows, when cultivating the contemplative practice of the Separate and Perfect [teachings], [Avalokiteśvara] gave rise to compassionate vows, resolving to manifest bodies and preach the Dharma throughout the dharmadhātu to deliver all sentient beings. Now abiding in Tranquil Light, perfumed by the fundamental vows, he can pervade the three lands; the benefits of form and voice correspond to those in the previous rescue from distress. They have already been fully explained in the text of the fundamental vows. Third, from "Question: The sūtra" downward, selects between the name and essence of the land, which has two parts: first, discerning the name of the land, which has two parts: first, question. The name Sahā is translated as "Endurance"; among the realms of common abode, it does not even extend to purity, so how can one explain it fully in terms of the three lands? Second, answer. The bodhisattva raised one [land] as the starting point of the question, while the Tathāgata answered in terms of the pervasiveness of the Dharma, hence saying: "Roaming through various lands with various forms." Horizontally spanning the ten directions and vertically penetrating the three lands, he therefore speaks of "various"; all are places through which Avalokiteśvara's transformation body roams. This is an explanation based on the text, in terms of the Tathāgata's answer exceeding the question. If considered further in terms of the principle, its features are clear. Why? The sūtra indicates that the lands of Expedient [Means with Remainder] and of Real Reward are not separate from the Sahā world. Hence it says: "If one hears of his long lifespan and believes and understands with deep faith, then one sees the Buddha constantly on Vulture Peak, surrounded by the assembly of great bodhisattvas and śrāvakas, preaching the Dharma." Since it says "constantly on Vulture Peak," then when the kalpa fire blazes, this land is secure. Furthermore, with bodhisattvas and śrāvakas together forming the audience, how is the Sahā not the land of Expedient Means? It further says: "Again, one sees the Sahā world, its ground made of lapis lazuli, and even its towers all formed of jewels, with the assembly of bodhisattvas all dwelling therein." Since it says "again sees," it is not the former place; there are only bodhisattvas, not sharing it with śrāvakas, so that pure bodhisattvas form the saṅgha. By this test one knows that Sahā is itself [the land of] Real Reward. These texts are all wondrous contemplations of the four faiths; right within Endurance one sees the two lands. With Avalokiteśvara's profound wisdom roaming in Sahā, how could it be tolerated that he only responds to the defilement of common abode? Second, from "Question: The two" downward, clarifies the essence of the lands, which has two parts: first, question. The Dàzhìdù Lùn says: "Beyond the three realms there is a pure land; śrāvakas and pratyekabuddhas are born in it, receiving a dharmatā body, not a fragmented birth," which is the land of Expedient Means. The Pañcaviṃśatisāhasrikā says: "The dharmakāya Buddha preaches the Dharma to bodhisattvas of the dharmatā body"; the audience hearing the Dharma are not people of birth and death, but it speaks only of bodhisattvas not shared with the two vehicles, which is the land of Real Reward. The two lands are different, yet both are called "dharmatā"; how are they distinguished? Second, answer. In the Hīnayāna's ash-transformation and cessation, there is no birth beyond the realms; when the treatise says "emerging beyond the realms" and speaks of "receiving a body," this is based on the Mahāyāna teaching. The dharmatā of the Mahāyāna is inherently eternal in its essence; it is the source of all forms and minds. Why? The small [vehicle] holds that form and mind exist due to [delusions of] view and thought; hence when the causal fetter is severed, its fruit is forever forgotten. The great [vehicle] teaches that form and mind arise and perish due to affliction, but do not exist because of affliction; their essence is dharmatā. If views and thoughts are exhausted while ignorance remains entirely, then this corresponds to the form and mind of the dharmatā of ultimate truth. When the arising and perishing of Expedient Means has ignorance partially broken and the original nature partially manifested, this functionally corresponds to the form and mind of the dharmatā of the Middle Way. When the arising and perishing of Real Reward has ignorance completely exhausted, one returns to the eternal form and mind of the original nature, free from the characteristics of arising and perishing; this is Constant Tranquil Light. Now, in clarifying the lands of Expedient Means and Real Reward, the name "dharmatā" is the same, but discussed in terms of severing delusions, ultimate truth and the Middle are greatly different. Second, from "Next clarifying" downward, bodhisattvas, which has two parts: first, clarifying the features of response, which has two parts: first, assisting the Buddhas differently. Horizontally discussed, there are four teachings; vertically, there are three lands. The four teachings of common abode each have their teaching lord, and each has bodhisattvas assisting and supporting the teaching of capacities. The two teachings of Expedient Means and the single Perfect [Teaching] of Real Reward each require bodhisattvas to assist the Buddha in meeting conditions. Second, from "Responding to sharp" downward, responding to conditions differs. Divided roughly, the faculties of the sudden division are sharp, while the faculties of the gradual teachings are dull. If discussed in detail, within the sudden the Separate is dull, and within the gradual the Perfect is sharp. The Dharma preached is relinquished or raised in accordance with capacities; the bodhisattvas assisting the Buddha also alter accordingly; this cannot be fully detailed in text and should be reflected upon according to the teachings. Second, from "Herein" downward, clarifies the fundamental contemplation. In the Buddha section, it was briefly stated. Second, pratyekabuddhas. If speaking of solitary realizers (pratyekabuddha), since they do not meet a Buddha to receive instruction, how could they preach the Dharma? Wishing to transform sentient beings, they merely manifest divine transformations. Now saying "preaches the Dharma" refers to those who receive the teaching of causes and conditions during a Buddha's lifetime. This explains provisional manifestation, which also guides their kind to transform in accordance with the flavors, identical to the śrāvakas. Fourth, from "Next clarifying" downward, śrāvakas, which has two parts: first, clarifying what is manifested. Second, from "Secretly within" downward, clarifying the one capable of manifesting. The preceding enumeration of what was manifested was completely identical to true practitioners; now, clarifying the one capable of manifesting reveals that they are great provisional manifestations. Herein there are four parts: first, the intention of the one capable of manifesting. Outwardly displaying provisional traces, the intention lies in adorning the twin trees of nirvāṇa. As for the "twin trees": in each of the four directions there is a pair; in the eastern direction one pair consists of one withered and one flourishing; the south, west, and north are also like this. The east's withered and flourishing symbolize permanence and impermanence; the south, bliss and non-bliss; the west, self and non-self; the north, purity and impurity. When the Tathāgata lay with his head to the north between them and entered parinirvāṇa, this symbolized neither-permanence-nor-impermanence, and so forth. The sūtra text briefly enumerates six persons in the causal stage—Śāriputra, Maudgalyāyana, Subhūti, Aniruddha, Kāśyapa, and Ānanda—and one person in the fruition stage, namely the Tathāgata; all of these are well able to adorn the twin trees. This is because the Tathāgata, Śāriputra, and the others have long realized the three virtues, and wishing to enable sentient beings to enter the secret treasury, they symbolize the true four virtues that are neither-permanence-nor-impermanence and so forth. At first, in the Tripiṭaka, master and retinue together joined with all true practitioners, diligently cultivating and realizing impermanence, non-bliss, non-self, and non-purity, forming the four withered. Next, during the two curds, praising the Perfect and refuting the biased, shaming the small and admiring the great, they preached the bodhisattva Dharma, guiding sentient beings to break through impermanence and cultivate and learn permanence and so forth, forming the four flourishing. Reaching the Lotus assembly and this present Nirvāṇa, they guide sentient beings all equally to realize and enter the Great Parinirvāṇa of the four virtues of the Middle Way that are neither withered nor flourishing. The sūtra indicates that the transformative deeds of master and retinue over a lifetime are now accomplished, and therefore manifests this through the nirvāṇa between the twin trees; hence it says that the six persons and the Tathāgata can adorn the twin trees. Such is Avalokiteśvara's intention in manifesting the body of a śrāvaka. Second, from "Next citing" downward, the persons capable of manifesting. The various good spiritual friends seen by Sudhana, such as the monk Sāgaramegha and the monk Supratiṣṭhita, manifested śrāvaka bodies to preach the teachings of the Separate and Perfect [teachings], yet when the capacities of the two vehicles knocked, they immediately preached the Tripiṭaka and Shared [teachings]. Since they abide in the inconceivable Dharma-gate, what could they not preach? This matches the present text's four alternatives of person and Dharma. Third, from "Next citing the Great" downward, the Dharma capable of manifesting. Above, persons capable of manifesting were generally revealed in terms of the Dharma; now, this specifically shows the technique of manifesting the small; hence it cites the Great Sūtra's four kinds of wisdom contemplating the twelve links of dependent origination to attain the fruits of the four vehicles. If Avalokiteśvara cultivates the contemplation of the Separate [teaching], he sequentially uses the four wisdoms to contemplate conditions; if he cultivates the contemplation of the Perfect [teaching], he uses the four wisdoms of causes and conditions in a single mind, and regarding each and every one, he gives rise to vows to deliver all sentient beings. Neither grasping the four characteristics nor abandoning the four dharmas—because he does not grasp, they are not existent; because he does not abandon, they are not empty—doubly blocking both extremes is the unconditioned vow, and doubly illuminating sentient beings and phenomena is the fourfold compassion. Now that his practices and vows are accomplished, he manifests the four forms and voices throughout the dharmadhātu to respond universally to all. Now, among the four, the lower wisdom is specifically taken as the Dharma capable of manifesting.