觀音義疏記 4.20

4.20

第二、五偈別答普門示現。此中文狹，望上別文此仍成總。又為三：初、二偈頌普現，次、二偈頌本觀，三、一偈結成聖者三業。初又二：初一偈直頌普現，二一偈別舉所化。三種法界，上文列聖身，至金剛神，闕地獄界。此中舉劣況勝，成互出耳。一一身說約四句，如前。又上文約三土為所應，此十方當約三土釋十方云云。次、二偈本觀，又二：初偈行願，次偈觀成普益。初又三：二句辯觀，一句慈誓，一句誡歸。向真觀了空成一切智，清淨觀出假處有無染成，道種智廣大智慧即中道觀，遍於諸法名廣，勝出二邊名大。中道體即智慧觀，此體故名智慧觀。

Second, the five verses separately answering the universal manifestation. The text here is narrower; in comparison to the detailed text above, this still constitutes a summary. It is further divided into three: first, two verses praising the universal manifestation; next, two verses praising the foundational contemplation; third, one verse concluding with the holy one's three karmas. The first also has two parts: first, one verse directly praising the universal manifestation; second, one verse separately citing those who are transformed. Among the three kinds of dharmadhātus, the earlier text listed holy bodies down to the vajra deities, omitting the realm of hells. Here, citing the inferior illustrates the superior, which are mutually complementary. The explanation of each body accords with the four alternatives, as before. Furthermore, the earlier text took the three lands as what is responded to; here, the ten directions should be explained according to the three lands, and so forth. Next, the two verses on the foundational contemplation also have two parts: the first verse on practices and vows, the next verse on contemplation completed and universal benefit. The first also has three parts: two lines discerning contemplation, one line on the compassionate vow, and one line admonishing refuge. The preceding contemplation of the real penetrates emptiness and accomplishes all-knowledge; the pure contemplation emerges into provisionality, residing in existence without defilement, and accomplishes the knowledge of the paths; the vast and great wisdom is the contemplation of the Middle Way: pervading all dharmas is called "vast," and surpassing the two extremes is called "great." The substance of the Middle Way is precisely wisdom; contemplating this substance is therefore called the contemplation of wisdom.