觀音義疏記 4.4

4.4

第二、總答，三：初、牒章示文意，二：初、牒章。二、示文，二：初、「名」下，依文明義廣，二：初、依文釋，二：初、明垂應遍三土。就同居說十方土異，約上二土則無異域，故同居對方便一異分之，方便對實報融不融別，實報對寂光相無相簡。若同居中眾生種類，塵沙莫喻，觀音悉能示其三業而度脫之。經文所列三十三身，蓋略示也。欲彰周遍，故總示云以種種形遊諸國土度脫眾生也。二、「以種」下，據總文示三廣。不明三廣但依別答，則成限局觀音應化矣。二、「言雖」下，結義廣。三、「善財」下，按義顯他狹，二：初、明文廣義狹。二、斥違義立宗。若尋今意，一菩薩身能現十界，復云以種種形遊諸國土度脫眾生，三廣義彰不可思說。經文明示普門示現，佛意令知本性發明。就何文義云夢幻不真？乃是剛然貶挫妙典。故知此師但見文略、不究理圓，故作斯判矣。

Second, the general response, in three parts: first, citing the heading to show the textual meaning, in two: first, citing the heading. Second, showing the text, in two: first, from "Name" below, explaining the broad scope of meaning based on the text, in two: first, interpreting according to the text, in two: first, explaining that the descended responses pervade the three lands. Speaking in terms of common dwelling, the lands of the ten directions are different; with regard to the upper two lands, there are no different regions; thus common dwelling is distinguished from expedient means by unity and difference, expedient means is distinguished from real reward by interpenetration and non-interpenetration, and real reward is distinguished from tranquil light by form and formlessness. As for the categories of sentient beings within common dwelling, they cannot be likened even to dust and sand, yet Avalokiteśvara can manifest his three karmas to save all of them. The thirty-three bodies listed in the sūtra text are merely a brief indication. Desiring to reveal his omnipresence, it generally indicates this, stating that he "roams through the lands in various forms, delivering sentient beings." Second, from "In various..." below, demonstrating the three broad aspects on the basis of the general text. If one does not clarify the three broad aspects and merely relies on the specific responses, one will end up limiting and restricting Avalokiteśvara's manifestations and transformations. Second, from "Although the words..." below, concluding the broad scope of meaning. Third, from "Sudhana..." below, examining the meaning to expose the narrowness of others, in two parts: first, showing the text to be broad while their interpretation is narrow; second, refuting the establishment of a thesis that contravenes the meaning. If one investigates the present import, one bodhisattva body can manifest the ten realms, and furthermore it says, "roams through the lands in various forms, delivering sentient beings"; the meaning of the three broad aspects is clearly demonstrated and is beyond conception and expression. The sūtra text clearly demonstrates the universal manifestation through all gates, and the Buddha's intent was to make known the revelation of the original nature. On what textual meaning did they claim that it is a dream or illusion and not real? This is utterly depreciating and degrading the wondrous scripture. Thus we know this master merely saw the brevity of the text and did not fathom the perfect nature of the principle, and therefore made such a judgment.