觀音義疏記 4.9

4.9

第三、歎聞品功德，二：初、持地歎功德，二：初、釋聞上二益。經云持地者，《寶雲經》云「菩薩有十法，名持地三昧，如世間地。一者廣大、二眾生依、三無好惡、四受大雨、五生草木、六種子所依、七生眾寶、八生眾藥、九風不動、十師子吼亦不能驚。菩薩亦爾。」經一一合。妙樂引彼釋今持地，結云「以八教判，方應今經。」二、「此中」下，釋自在之業。業有多種，大約論三：一有漏業，為見思所潤，受分段土生；二無漏業、三非漏非無漏業，同為無明所潤，受變易土生。此約自行受生以說。若利他者，皆以慈悲潤彼彼業，同他受生。三藏菩薩眾生緣慈，潤有漏業，同居業生。通教菩薩法緣慈，潤有漏業習，於同居土神通受生。法身菩薩無緣慈，潤不思議業，三土應生。今觀世音等覺後心無緣慈悲，潤於中道自在之業，故云中諦攝也。應十界、感十方，淨穢方便實報，同彼機類現身說法，故云於二諦得自在也，即普門示現神通力矣。聞者能得觀行真似微妙功德，故云不少。二、「無等」下，聞品獲利益，二：初、約四悉釋無等等。疏有四節，結云「四悉以明發心」。初、釋，四：初、世界。二乘有上，是可等法；佛智無上，是無等法。初發大心等於無等，即無等中而論於等，只是等於佛智故也。大小體別，名世界也。二、「又約」下，為人。乃以人數用表法門，剎那剎那莫不具足八萬四千淨穢之法，此一一法無非實相。若緣諸法作念而修，塵劫不等性中八萬；若即實相無緣發心，剎那能等八萬四千究竟之法。發實相心，是生理善，即為人也。三、「亦是」下，對治。八萬四千始終無改，迷即塵勞、悟即彼岸。說波羅蜜翻彼塵勞，即對治也。四、「故經」下，第一義。前心難者，初破無明實為難事。大經所讚，正在分真，是故頂禮。初發心即發心住也，此位能具四十一位真應功德，此心超勝已不可等，此不可等等於妙覺。既是真發，即第一義。二、「此即」下，結上之四釋。初四等果、二三等理，果理不二，豈有階差？然約諸文，三慧四悉多就位辯，故須四釋。不別而別，約位而明。五品聞慧即超二乘，不二觀成凡心等佛。小果有上、大果無等，小大差別故當世界。初信至七位當思慧，既麁垢先除，發實相似解，照乎性德八萬法門，既生理善故屬為人。八信至十位當修慧，內外塵沙不除自遣，能以性中八萬功德，對破逆修八萬塵勞，自他惡破，故屬對治。初發心住三慧功成，性三圓發，四十二位互具雖等，較其難易初入功深。此位始得，真心開發，名第一義。二、「發心」下，約三即顯真發。名字發者，於能詮名，豁然開發三種菩提願行之心，對違順境此心彌熾。圓伏三惑名觀行成。若名字即，縱能勤修八法成乘，以未開悟不名為發。今發觀行稱名字者，蓋此五品非真非似，但是信解詮妙名字，於妙三諦決無疑滯，能伏無明不為境動，是故稱為名字發也。相似發者，因觀加功，故三菩提倍前開發。似於本性六根互用，稍類分真，如鍮比金、猶火先暖，故名相似發菩提心。真心發者，一發一切發，發一切方便、發一切觀照、發一切真性，此三菩提圓融通達，不前不後亦不一時，分證三德分同果佛。故《華嚴》云「初發心時便成正覺」。所有慧身不由他悟，微妙淨法身，湛然應一切。始從初住終至等覺，皆有此發，位位轉深。前之二發相顯故來，經文結益正在真發。

Third, praising the merit of hearing the chapter has two parts: first, Dharaniṃdhara praises the merit; second [deals with the benefits gained]. The first has two parts: first, explaining the two benefits heard above. Regarding the sūtra mentioning Dharaniṃdhara ("Earth Holder"), the Baoyun jing states: "A bodhisattva possesses ten dharmas called the Dharaniṃdhara samādhi, like the worldly earth: first, vast; second, relied upon by sentient beings; third, devoid of preference or aversion; fourth, receiving great rain; fifth, growing grass and trees; sixth, that upon which seeds rely; seventh, producing all treasures; eighth, producing all medicines; ninth, unmoved by wind; tenth, unable to be startled even by a lion's roar. The bodhisattva is also like this." The sūtra corresponds to each of these. Miaole cites that text to explain the present "Earth Holder", concluding: "Only by classifying it through the eight teachings does it correspond to the present sūtra." Second, from "Herein" onward, explaining the unhindered karma. There are many kinds of karma, broadly discussed as three: first, defiled karma, moistened by [the afflictions of] views and thoughts, receiving birth in the realm of fragmented [reincarnation]; second, undefiled karma; and third, neither-defiled-nor-undefiled karma, both of which are moistened by ignorance and receive birth in the realm of transformational [reincarnation]. This is spoken regarding self-cultivation in undergoing birth. As for benefiting others, all moisten these respective karmas with loving-kindness and compassion, undergoing birth identically with others. The Tripiṭaka bodhisattva uses loving-kindness with sentient beings as object to moisten defiled karma, being born through karma in the co-dwelling [realm]. The shared teaching bodhisattva uses loving-kindness with dharmas as object to moisten the residual habits of defiled karma, undergoing birth through supernormal powers in the co-dwelling realm. The dharmakāya bodhisattva uses unconditioned loving-kindness to moisten inconceivable karma, responding with birth in the three lands. Now, Avalokiteśvara, in the final mind of equal enlightenment, uses unconditioned loving-kindness and compassion to moisten the unhindered karma of the Middle Way; hence it is said to be "subsumed by the truth of the Middle." Responding to the ten realms and stimulated by the ten directions, whether pure, defiled, expedient, or true-reward [lands], he manifests bodies and preaches the Dharma identically with those types of capacities; hence it is said that "he attains unhindered mastery over the two truths," which is indeed the supernormal power of universal gate manifestation. Those who hear are able to attain the wondrous merits of the contemplation-and-practice and resemblance-and-true [levels]; hence it is said to be "not small." Second, from "unequalled" onward, gaining benefit from hearing the chapter has two parts: first, explaining "equal to the unequalled" in terms of the four siddhāntas. The commentary has four sections, concluding: "The four siddhāntas are used to clarify the arousal of the mind." The first explanation has four parts: first, the worldly. The two vehicles have superiors, which are dharmas that can be equalled; the Buddha's wisdom is unsurpassable, which is the dharma unequalled. When first arousing the great aspiration, it equals the unequalled; that is, discussing equality within the unequalled simply means equalling the Buddha's wisdom. The distinction between the substances of the small and the great is called "worldly." Second, from "Again, in terms of" onward, the individual. This uses numbers of persons to represent Dharma-doors: instant by instant, none fail to be fully endowed with eighty-four thousand pure and defiled dharmas, and each of these dharmas is nothing other than the true mark. If one cultivates by taking these dharmas as mental objects, then through dust-mote kalpas one will not equal the eighty-four thousand in the nature. If one arouses the mind through unconditioned alignment with the true mark, then in a single instant one can equal the eighty-four thousand ultimate dharmas. Arousing the mind of the true mark gives birth to the good of the inner nature; this is the "individual." Third, from "It is also" onward, the therapeutic. The eighty-four thousand are fundamentally unaltering from beginning to end: when deluded, they are worldly defilements; when awakened, they are the other shore. Preaching the pāramitās to overturn those worldly defilements is the "therapeutic." Fourth, from "Therefore the sūtra" onward, the supreme truth. As for the "former mind being difficult," initially shattering ignorance is truly a difficult task. That which the Great Sūtra praises is precisely the partial truth; therefore it offers veneration. The "initial arousal of the aspiration" is precisely the stage of the arousal of the aspiration: this stage is capable of possessing the true and responsive merits of the forty-one stages. This mind is supremely exalted and already cannot be equalled; this unequalled equals wondrous enlightenment. Since it is a true arousal, it is the "supreme truth." Second, from "This is" onward, concluding the above four explanations. The first and fourth equal the fruit; the second and third equal the principle. Since fruit and principle are non-dual, how could there be graduated steps? However, in terms of various texts, the three wisdoms and four siddhāntas are mostly distinguished with respect to stages; hence four explanations are required. Distinguishing what is indistinct, it is clarified in terms of stages. The five grades' hearing wisdom immediately transcends the two vehicles; when the non-dual contemplation is completed, the ordinary mind equals the Buddha. The small fruit has a superior; the great fruit is unequalled. The distinction between small and great therefore corresponds to the worldly. From the first faith to the seventh stage corresponds to thinking wisdom: since coarse defilements are removed first, true resembling understanding is aroused, illuminating the nature-virtues of the eighty-four thousand Dharma-doors; since it gives birth to the good of the inner nature, it belongs to the individual. From the eighth faith to the tenth stage corresponds to cultivating wisdom: internal and external dust-and-sand defilements are naturally dispelled without being [deliberately] eliminated; one can use the eighty-four thousand merits within the nature to therapeutically shatter the eighty-four thousand contrary cultivated worldly defilements, shattering evils of self and others; hence it belongs to the therapeutic. At the initial stage of the arousal of the aspiration, the three wisdoms are successfully accomplished, the three natures are perfectly aroused, and although the forty-two stages are mutually endowed and equal, in comparing their difficulty, the effort in initial entry is profound. Only when this stage is attained does the true mind open up; this is called the supreme truth. Second, from "Arousing the mind" onward, revealing the true arousal in terms of the three identities. As for arousal in verbal identity: toward the names that express it, one suddenly gives rise to the mind of aspiration and practice for the three kinds of bodhi, and confronted with adverse or favorable conditions, this mind blazes ever more fiercely. Perfectly subduing the three delusions is called the completion of contemplation and practice. If it were merely the verbal identity, even if one could diligently cultivate the eight dharmas to complete the vehicle, because one is not yet awakened, it is not called an arousal. Now, that the arousal of contemplation and practice is called "verbal" is because these five grades are neither true nor resembling; they are merely the understanding through faith of the wondrous names that express it. Having definitively no doubt or obstruction regarding the wondrous three truths, one can subdue ignorance without being moved by objects; therefore it is called "arousal in verbal identity." As for arousal in resembling identity: because of added effort in contemplation, the three bodhis open up twice as much as before. Resembling the original nature, the six sense faculties function interchangeably, somewhat resembling the partial truth, like brass compared to gold, or like fire first giving off warmth; hence it is called "arousal of the bodhicitta in resembling identity." As for arousal of the true mind: when one is aroused, all are aroused—arousing all expedients, arousing all contemplative illumination, arousing all true nature. These three bodhis are perfectly fused and penetrative, neither before nor after, nor at one identical time; one partially realizes the three virtues and partially accords with the fruition Buddha. Therefore the Avataṃsaka states: "At the time of first arousing the mind, one immediately accomplishes true enlightenment. All wisdom-bodies are not awakened through another; the wondrous, pure dharmakāya serenely responds to all." From the first stage up to equal enlightenment, all have this arousal, deepening stage by stage. The previous two arousals are mentioned because their marks are evident, but the sūtra text's concluding of the benefit rests precisely on the true arousal.