觀音義疏記 4.3

4.3

四、「問」下，寄料簡，二：初、問。因前分別以十界身應十界機，一多交互雖成四句，而終有佛度於佛界，故有今問。答中等覺度初地者，約別教義也。以圓六即佛義太寬，別教登地佛界義顯。何者？別教三賢用於三乘所修觀法，入地證中逈超九界，始本分合體用同佛故。然是分證，惑必厚薄、智論淺深，是故上位現化他佛，度於下位自行之佛。取譬人中師度弟子，須知能度之佛或現八相、或坐華王，所度之佛必作因身，以佛威儀非稟法相，故四教佛皆無師智。又今一往且云等覺度於初地，若本下跡高，可云初地度於等覺，以示佛跡是妙覺身，乃由極果加被故也。二、「二明」下，天身，六：初、梵王，二：初、釋名相。二、「觀音」下，明本觀。此天依正多是白色，觀音因時觀於白色，即空假中住白法界，即是此有真常我性，名王三昧。不取不捨者，不取此禪有相，謂見思也；不取此禪空相，塵沙也。不取此禪亦有亦無相、非有非無相，無明也。則不隨三惑，生於此禪三土也。以不捨故，即能應為凡夫梵王同居也，復能應為方便梵王。即《阿含》云「已證三果」，將入方便土也。復能應為實報梵王，即《仁王》云「證七地故，說出欲論，亦三惑欲」也。四句現身，即是感應，一多相對以成四句。以權引實，引三土實行人也。具如佛章。下去諸身，皆應例此。二、帝釋。三、自在。四、大自在。五、天大將軍。闕釋毘沙門，以可見故。三、「小王」下，人身，五：初、小王。二、長者。十長人之德，如《大本疏》第五云「世間長者備十種德，一姓貴、二位高、三大富、四威猛、五智深、六年耆、七行淨、八禮備、九上歎、十下歸。姓則三皇五帝之裔、左貂右插之家，位則輔弼丞相鹽梅阿衡，富則銅陵金谷豐饒侈靡，威則嚴霜隆重不肅而成，智則胸如武庫權奇超拔，年則蒼蒼稜稜物儀所伏，行則白珪無玷所行如言，禮則節度庠序世所式瞻，上則一人所敬，下則四海所歸。」內合如來十種功德，及觀心十德，具彰彼疏。三、居士，四、宰官，五、婆羅門。四、「次列」下，四眾。比丘者，或言有翻、或言無翻。有翻者，此云除饉。眾生在因無法自資，得報多所饉乏，出家戒行是良福田，能生物善，除因果之饉乏也。無翻者，名含三義：一破惡、二怖魔、三乞云云。比丘尼者，比丘同前。尼者，此翻女也。優婆塞，此云近事男。優婆夷，此云近事女。以受歸戒，堪近事出家二眾。又在家二眾，或翻為清信士、清信女。五、婦女，六、童真。七、八部，八：初天、二龍、三夜叉、四乾闥婆、五阿修羅、六迦樓羅、七緊那羅、八摩睺羅伽。八、金剛，二：初、釋相。二、問答，二：初問、二答。

Fourth, from "Question" below, drawing on a critical analysis, in two parts: first, the question. Because the preceding differentiation showed the bodies of the ten realms responding to the capacities of the ten realms, where the interaction of unity and multiplicity forms four alternatives, yet ultimately there is a Buddha saving those in the Buddha realm; hence the present question. In the answer, that equal enlightenment saves those of the first ground is spoken in terms of the separate teaching. Because the six identities with Buddhahood of the perfect teaching are too broad in meaning, it is when entering the grounds in the separate teaching that the meaning of the Buddha realm becomes distinct. Why is this? The three grades of worthies in the separate teaching make use of the methods of contemplation practiced in the three vehicles; entering the grounds and realizing the Middle, they vastly transcend the nine realms, because their initial [enlightenment] and fundamental [nature] partially unite, their essence and function being identical to a Buddha's. However, since this is a partial realization, delusions must be heavier or lighter and wisdom must be evaluated as shallower or deeper; therefore, one at a higher stage manifests an other-transforming Buddha to save the self-practicing Buddha at a lower stage. Taking an analogy among humans of a master instructing a disciple, one must know that the Buddha capable of saving either manifests the eight phases or sits on the flower-king throne, while the Buddha who is saved must assume a causal body; since a Buddha's dignified bearing does not assume the character of receiving the Dharma [from another], the Buddhas of the four teachings all possess non-teacher wisdom. Moreover, here we provisionally say that equal enlightenment saves the first ground; if the fundamental is lower and the traces higher, one could say that the first ground saves equal enlightenment, showing that the trace of the Buddha is the body of wondrous enlightenment, precisely because of the empowerment by the ultimate fruition. Second, from "Second, explaining..." below, the celestial bodies, in six parts: first, the Brahma King, in two parts: first, explaining the name and characteristics. Second, from "Avalokiteśvara..." below, explaining the original contemplation. The environment and body of this heaven are mostly white; when Avalokiteśvara was in the causal stage, he contemplated the white color—that it is identical to emptiness, provisionality, and the Middle—and abided in the white dharmadhātu, which is this very intrinsic, true, eternal self-nature, termed the King Samādhi. "Neither grasping nor relinquishing": not grasping the form of existence in this meditation refers to [severing] view and thought [delusions]; not grasping the form of emptiness in this meditation refers to [severing] dust-and-sand [delusions]; not grasping the forms of both existence and non-existence, nor of neither existence nor non-existence, refers to [severing] ignorance. Thus, not following the three delusions, he is not born into the three lands of this meditation. Because of "not relinquishing", he can respond by becoming an ordinary Brahma King in the [land of] common dwelling; he can also respond by becoming an expedient Brahma King, which the Āgama refers to as "having already realized the three fruitions" and being about to enter the land of expedient means; and he can also respond by becoming a real-reward Brahma King, which the Benevolent King [Sūtra] refers to by "because of realizing the seventh ground, he expounds the discourse on leaving desire, which also refers to the desires of the three delusions." Manifesting bodies through the four alternatives is precisely stimulus and response, matching unity and multiplicity to form the four alternatives. Guiding the real through the expedient means guiding the real practitioners of the three lands. This is fully as stated in the Buddha section. The various bodies below should all be patterned after this. Second, Śakra. Third, Īśvara. Fourth, Maheśvara. Fifth, the Great Heavenly General. The explanation of Vaiśravaṇa is omitted, as it is readily understood. Third, from "Lesser King" below, the human bodies, in five parts: first, the lesser king. Second, the elder. The ten virtues that excel others, as stated in the fifth [fascicle] of the Commentary on the Larger Text: "A worldly elder is endowed with ten virtues: first, noble lineage; second, high position; third, great wealth; fourth, awe-inspiring might; fifth, profound wisdom; sixth, advanced age; seventh, pure conduct; eighth, complete propriety; ninth, praised by superiors; tenth, turned to by inferiors. His lineage is the descendant of the Three Sovereigns and Five Emperors, a family of high ministers wearing sable and hairpins; his position is that of an assisting prime minister, like seasoning plum and balancing scales; his wealth is like copper hills and golden valleys, abundant and lavish; his awe-inspiring presence is like severe frost, solemn and dignified, accomplished without sternness; his wisdom is like a military arsenal in his chest, extraordinary and transcendent; his age is venerable and majestic, commanding deference as a model for all; his conduct is like a white jade tablet without blemish, acting just as he speaks; his propriety is measured and orderly, a standard revered by the world; above, he is respected by the ruler; below, he is the refuge of the four seas." Internally, these correspond to the ten merits of the Tathāgata and the ten virtues of the contemplation of mind, which are fully set forth in that commentary. Third, the householder. Fourth, the magistrate. Fifth, the brāhmaṇa. Fourth, from "Next listing..." below, the fourfold assembly. For monk (bhikṣu), some say it has a translation, while some say it has none. For those who say it has a translation, here it is rendered as "remover of famine." When sentient beings are in the causal stage, lacking the Dharma to nourish themselves, their karmic recompense mostly suffers from famine and lack; the monastic precepts and practices are an excellent field of merit, able to generate wholesome qualities in beings and remove the famine of both cause and fruition. For those who say it is untranslated, the name contains three meanings: first, destroying evil; second, terrifying Māra; third, mendicant; and so forth. For nun (bhikṣuṇī), bhikṣu is the same as above; nī is translated here as "woman." Upāsaka is translated here as "approaching and serving man." Upāsikā is translated here as "approaching and serving woman." Because they have received the refuges and precepts, they are fit to approach and serve the two monastic assemblies. Furthermore, the two lay assemblies are sometimes translated as "pure-faith gentleman" and "pure-faith lady." Fifth, women. Sixth, boy and girl. Seventh, the eight classes of beings, in eight parts: first, devas; second, nāgas; third, yakṣas; fourth, gandharvas; fifth, asuras; sixth, garuḍas; seventh, kiṃnaras; eighth, mahoragas. Eighth, Vajra[-holding spirits], in two parts: first, explaining characteristics; second, questions and answers, in two: first, question; second, answer.