English (machine translation)
Translation of 觀音義疏記
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- English
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- 61 passages, 49,167 words
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- complete digital text
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1729 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Composed by the Śramaṇa Zhili of Siming under the Song dynasty.
1.2
The explanation of the Commentary is in two parts: first, explaining the title, which has two parts: first, directly explaining the title. "Meaning" (yi) means appropriateness (yi), referring to explaining the sūtra text so that it conforms to what is appropriate. Furthermore, it means "principle of meaning": this denotes that Master Zhiyi entered the Lotus Samādhi and, within the stage of contemplative practice, perceived the principle of the supreme truth, using this principle of meaning to explain the present sūtra text. "Commentary" (shu) is an expression that conveys the intended meaning. Furthermore, it is pronounced shu, bearing the senses of clearing a passage and itemizing. Second, stating the person who recorded the subcommentary. Second, explaining the commentary text, which has two parts: first, pre-dividing it into sections and chapters, which has two parts: first, recounting the three sections of the two masters. Since this chapter was separately transmitted to the world by Master Dharmakṣema for Juqu Mengxun of the Northern Liang, lecturers from the Liang and Chen dynasties onward were very numerous, and consequently there were differences in their division of the sūtra text into three sections. Second, from "the present master" downward, showing Tiantai's multiple varieties, which has two parts: first, broadly clarifying the multiple varieties of dividing the text. Second, from "if one adopts" downward, directly relying on the two-section scheme.
1.3
Second, from "regarding the preceding" downward, directly explaining the sūtra text, which has two parts: first, the preceding questions and answers, which has two parts: first, dividing the outline. Second, from "1. 'At that time'" downward, sequentially explaining it, which has two parts: first, the question, which has four parts: first, the time and season, which has two parts: first, explaining the meaning of the words. Second, from "that is" downward, clarifying the siddhāntas, which has two parts: first, individually explaining their characteristics, which has four parts: first, the worldly [siddhānta]. The eastern direction and the western direction accord with the capacities' inclinations and desires. Second, from "or it may be" downward, the individual [siddhānta]. There may be those with capacities and dispositions who, having heard the preceding chapter, had already attained the worldly [siddhānta], hence it says "after rejoicing"; now hearing this chapter, they immediately produce past goodness. Third, from "or it may be" downward, the therapeutic [siddhānta]. Resolving doubts and understanding phenomena belongs to the therapeutic; resolving doubts and awakening to principle belongs to the supreme truth; now, proceeding from understanding phenomena, it corresponds to the third siddhānta. Fourth, from "or it may be" downward, the supreme truth [siddhānta]. The two lands refer to the Land Adorned with Pure Light. Regarding the eighty-four thousand who followed Gadgadasvara, it was Flower Virtue and the forty-two thousand devaputras of this land who attained the Way by relying on that bodhisattva's coming and going. Now, the eighty-thousand who generate the aspiration [for enlightenment] have their awakening depend on Avalokiteśvara. Second, from "the Buddhas" downward, generally clarifying the siddhāntas. The Tathāgata is like a drum, and the four capacities are like drumsticks: when struck there is sound, but sound does not arise in isolation. Now is precisely the time when the four capacities strike the Buddha.
1.4
Second, identifying the person, which has two parts: first, explaining the specific name, which has three parts: first, the Middle Way contrasted with the Small [Vehicle]. The name of this bodhisattva was established based on realizing the Middle, and the Middle is necessarily unskewed. Now, if it solely proceeds from "inexhaustible," it is to contrast with the Hīnayāna, which is a teaching of complete extinction, specifically to demonstrate that the nature of the Middle Way is inexhaustible. As for the Hīnayāna knowledge of exhaustion, it means: "I have understood suffering, have eradicated origination, have realized cessation, and have cultivated the path." When mindful in this way, the untainted wisdom perceives, clarifies, and awakens. As for the knowledge of non-arising, it means: "Having understood suffering, I shall not understand it again; having eradicated origination, I shall not eradicate it again; having realized [cessation], I shall not realize it again; having cultivated the path, I shall not cultivate it again." When mindful in this way, the untainted wisdom perceives, clarifies, and awakens. Second, from "furthermore it says" downward, clarifying the perfect through the three truths, which has two parts: first, generally demonstrating it. Second, from "the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra" downward, individually demonstrating it, which has three parts: first, the inexhaustibility of the perfect emptiness. Distinguishing analysis from demonstrating the essence, it says: "Form is precisely emptiness." One should know that the emptiness of essence is shared across the three teachings: the shared [teaching] merely grasps the essence of saṃsāra as empty, which is a skewed emptiness. The distinct and perfect [teachings] can grasp the essence of nirvāṇa as also empty, which is the emptiness of the Middle. Departing from the extremes belongs to the distinct; being identical to the extremes belongs to the perfect. Here it resides in the perfect: the Middle of the perfect is named emptiness, and this emptiness is inexhaustible. Second, from "furthermore the Mahā-" downward, the inexhaustibility of the perfect provisionality, which has two parts: first, citing sūtras to demonstrate the characteristics, which has three parts: first, the Mahāsaṃnipāta clarifying the provisional in terms of the eighty [kinds of inexhaustibility], which has two parts: first, what is cultivated in the native land. This is the wondrous provisional, which is complete with the three contemplations. Because it is non-perishing it is provisional, because it is non-arising it is empty, and because it does not issue forth it is the Middle, for it does not flow out into the two extremes. This contemplation contemplates the Buddha, contemplating the three bodies completely; when reaching the stage of partial realization, it is called seeing the Buddha. All Buddha-dharmas appear before one without exception; here it merely mentions the six perfections. Second, from "Śāriputra" downward, establishing the name based on the Dharma, which has two parts: first, Śāriputra's question. Second, the bodhisattva's answer. It fully reveals the vows and practices; the inexhaustibility of vows and practices is the basis upon which the name is established here. Cause and condition, effect and retribution: these establish vows based on suffering and origination, for causes and conditions are origination, and effects and retributions are suffering. "For the sake of all..." and so forth establishes vows based on cessation, because of all-knowledge, the five-part [dharmakāya], and other Buddha-fruit dharmas. From "the nature of sentient beings" downward, vows are established based on the path, because of conforming to the Dharma-nature to teach and transform sentient beings so that they know the path of the Dharma. Since all say "generating the aspiration [for enlightenment]," one knows that these are the establishment of vows. From "furthermore, giving..." downward, practices are established based on vows: the myriad practices are all subsumed under giving and the like. Practice that is called a pāramitā reaches the fruit. Only because both vows and practices are non-contrived can they attain inexhaustibility. From "in general, the eighty..." downward, it concludes that the vows and practices above are all identical to the dharmadhātu, and therefore they all contain all Buddha-dharmas. Second, from "furthermore the Vimalakīrti" downward, the Vimalakīrti clarifies the provisional in terms of the two truths. The conditioned is conventional, a perishable dharma; the unconditioned is ultimate, an imperishable dharma. The Hīnayāna wisdom is shallow: it brings an end to the conditioned and abides in the unconditioned, and therefore returns to ash and extinction. A person of the perfect [teaching] contemplates the conventional as precisely wondrous existence, and therefore performs the myriad practices; contemplating the ultimate, one can penetrate the ultimate that is not empty, and therefore does not abide in the pit of the three unconditioneds. Therefore, both truths are permanently abiding, inconceivable provisionalities, and are hence named inexhaustible. Third, the Avataṃsaka clarifies the provisional in terms of the ten treasuries. The "Chapter on the Ten Inexhaustible Treasuries" in fascicle 20 of the New Translation of the Sūtra says: "Bodhisattvas have ten kinds of treasuries, which all Buddhas of the three periods of time preach. Namely, the treasury of faith, the treasury of morality, the treasury of shame, the treasury of conscience, the treasury of hearing, the treasury of giving, the treasury of wisdom, the treasury of mindfulness, the treasury of upholding, and the treasury of eloquence." Down to where it says: "These ten kinds of inexhaustible treasuries have ten kinds of inexhaustibility, enabling all bodhisattvas to attain ultimate bodhi. What are the ten? Because they bring benefit to all sentient beings; because of skilful dedication based on their fundamental vows; because of being uninterrupted throughout all kalpas; because the mind that awakens all throughout the entire realm of empty space is limitless; because they dedicate the conditioned without being attached; because in a single thought-moment's boundary all dharmas are inexhaustible; because their great mind of vows undergoes no alteration; because they skilfully comprehend all dhāraṇīs; because they are protected and kept in mind by all Buddhas; and because they understand that all dharmas are like illusions. These are the ten kinds of inexhaustible dharmas, which can cause everything performed in all worlds to attain the ultimate, inexhaustible great treasury." Second, from "such..." downward, it concludes the sūtra to clarify the provisional. Third, from "furthermore as..." downward, the inexhaustibility of the perfect Middle, which has two parts: first, citing sūtras to demonstrate the characteristics, which has four parts: first, the Śrīmālā clarifies the Middle in terms of Buddha-dharmas, because all dharmas are Buddha-dharmas. There is no dharma that is not the Middle; because it is the Middle it is permanently abiding, and because it is permanently abiding it is inexhaustible. Second, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra clarifies the Middle in terms of the dharmadhātu. Because the essence of the dharmadhātu is the great universal characteristic, all dharmas tend toward it. Like lifting the main cord of a net, the individual meshes all follow. Every object created is the Middle; what dharma is not universal? Here it specifically speaks of "thought" (yi) merely to explain the sūtra. As thought is the dharmadhātu, its principle must negate both extremes. In being named "inexhaustible," the name is skewed while the meaning is perfect; thus, in analogy to the true and constant, it actually lacks extreme perversions. Now in explaining "inexhaustible," it is like this throughout. Third, the Vimalakīrti demonstrates that being identical to the extremes is the Middle. Emptiness and existence, in their very substance, are both the perfect Middle; the nature of the Middle does not alter, so how could it ever be exhausted? This inexhaustibility sweeps away sentiments regarding the two extremes, and therefore can empty both exhaustion and non-exhaustion. From "therefore one knows" downward, it concludes that the perfect Middle is true inexhaustibility. Fourth, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra clarifies that all dharmas are the Middle, because cultivated evil in its entire substance is nature evil. The twelve links of dependent origination and the five aggregates are, one by one, like space, permanently abiding and all-pervasive. If it were not the doctrine of our school, this passage could not be interpreted. Second, from "such..." downward, concluding the sūtra to clarify the Middle. Third, from "penetrating..." downward, establishing the name based on virtue, which has two parts: first, directly establishing the name. The thought that can penetrate obtains the name "inexhaustible" from the dharmas that are penetrated. The practitioner must understand that thought is precisely the three truths: there is no separate object to be penetrated, nor is there a subject that can penetrate; if it were not so, it would not be Akṣayamati. Second, from "is also named" downward, drawing an analogy to all dharmas. Since the mind, wisdom, the five aggregates, and all dharmas are precisely the three truths, they all are able to establish the name "inexhaustible." Second, from "bodhisattva" downward, explaining the common name, which has three parts: first, translating the name against the Sanskrit. Second, explaining the meaning in terms of the Chinese, which has two parts: first, explaining "sentient beings" (zhong-sheng), which has two parts: first, generally clarifying cause and effect. That which can give birth is real dharmas; that which is born is provisional persons. Beginning from ordinary persons down to the most honored and ultimate person, none are not born from a multitude (zhong) of dharmas. Second, specifically clarifying the bodhisattva. Being born from inexhaustible multiple practices, they are called "sentient beings." Second, from "generating the aspiration" downward, explaining the remaining words. Furthermore, they are explained in terms of seeking above and transforming below. Formerly, by means of multiple practices one gave birth to one's own provisional person; now, by means of the dharmas of the Way, one completes other sentient beings. Third, the detailed explanation is as elsewhere.
1.5
Third, the etiquette of respect, divided into two: first, dividing the sūtra text; second, from "rising" onward, following with the explanation, divided into three: first, explaining rising, divided into two: first, the phenomenal explanation. Rites refers to the Quli, which says: "When requesting instruction in one's studies, one rises; when requesting further clarification, one rises." Mr. Zheng's commentary says: "This is to honor the teacher and respect the Way. 'Rising' is like lifting one's robe and stepping forward to request [instruction] in the present day. 'Studies' refers to the chapters and scrolls [of the texts]. 'Further clarification' means that having received the explanation but not fully understanding, one wishes the teacher to explain it more clearly." Now Akṣayamati wishes to request [instruction concerning] Avalokiteśvara's work of benefiting others, and wishes to advance his own mind in the bodhisattva's practice, and therefore he rises from his seat. Second, the contemplative explanation, divided into three: first, discussing rising in terms of emptiness. The text has two points: first, clarifying that the contemplation of emptiness does not attach to dharmas; next, clarifying that the contemplation of emptiness itself does not attach to emptiness—hence it is called "rising." Second, from "Moreover, the bodhisattva" onward, discussing rising in terms of provisionality. This is manifesting all deportments without rising from the concentration of cessation. Third, from "Moreover, the Middle" onward, discussing rising in terms of the Middle. In the Middle Way, both negation and illumination transcend all duality and opposition; therefore, rising and not rising are nothing other than the reality of the Middle. The illumination that is identical to negation is called the "rising of non-rising"; this rising can itself give rise to the reality of the Middle, and can also cause others to give rise to the reality of the Middle. Second, from "baring the shoulder" onward, explaining baring [the shoulder], divided into two: first, the phenomenal explanation, divided into two: first, regarding the Western land [India]; second, from "In this land" onward, regarding this land [China]. Saying that Xu Jia apologized to Zhang Yi should say Zhang Lu; it is an error of characters. It was originally Fan Sui, a man of Wei. Initially serving Wei, he was sent as an envoy to Qi together with the Grand Master of the Center Xu Jia. Qi considered Sui to be worthy and privately rewarded him with gold, jade, oxen, and wine. Xu Jia was jealous and enraged. When the embassy returned, he slandered Sui to Wei Qi, the prime minister of Wei, saying: "Fan Sui reported secret affairs of Wei to Qi." Wei Qi was furious, broke his ribs and knocked out his teeth, wrapped him in a reed mat, and threw him into a privy. Sui did not die and begged the privy-keeper to let him out. Once Sui escaped, he changed his surname and personal name to Zhang Lu, and accompanied the Qin envoy Wang Ji into Qin to have an audience with King Zhaoxiang. King Zhaoxiang was pleased with him, appointed him as a guest minister, and gradually promoted him to Left Prime Minister. Later, when Xu Jia was serving as an envoy to Qin, Sui went out in plain clothes leaning on a staff along the road. Seeing him, Jia was greatly astonished and asked Sui: "Are you persuading [the court] in Qin again?" Sui said: "Being a fugitive who barely escaped death, how would I dare persuade Qin?" He further asked Sui: "Do you know Sir Zhang, the prime minister of Qin?" Sui said: "My master also has close access to him." Jia said: "Now I wish to ask an audience with Sir Zhang through you." Thereupon they went together. Getting down from the carriage, the gatekeeper rose in surprise and composed his expression; Jia suspected something. Sui went inside and did not come out. When Jia asked the gatekeepers, he learned that he was the prime minister of Qin; turning pale with fear and trembling, he removed his cap, bared his upper body, and begged to enter to apologize for his offense. Sui then enumerated his faults and forgave him. When Jia's embassy was to return, Sui said: "Report to the ruler of Wei for me to have Wei Qi beheaded; otherwise, I will plot against Wei." Wei Qi later hanged himself, and the King of Wei severed his head and sent it to Qin. Second, the contemplative interpretation. Because phenomenal matters signify principle and thereby constitute a Dharma door, one can practice contemplation upon them; hence it is called contemplative interpretation. Third, explaining joining palms, divided into two: first, explaining joining palms, divided into two: first, the phenomenal explanation; second, the contemplative interpretation, divided into two: first, signifying the expedient and the real. Formerly separated and now joined, this accords with the text and signifies contemplation. The hundred realms in a single thought: the expedient and the real are thoroughly unified. Second, from "Moreover, the five" onward, signifying that phenomenal matters and principle differ in delusion but unite in awakening. In the five aggregates of the Dharma-nature, how could ordinary beings and sages differ? It is only that the sage has emerged from entanglement, while sentient beings remain in defilement. The innate aggregates within defilement give rise to the aggregates of birth-and-death to serve as the capacity to stimulate; this causes the sage's real aggregates emerged from entanglement to give rise to expedient aggregates to serve as the capacity to respond. If the stimulus returns to nature, the response reverts to the real. Therefore, the two palms signify that they now unite, intending that practitioners contemplate phenomenal aggregates as being identical to innate aggregates. Second, explaining facing the Buddha. The text contains only the contemplative interpretation, yet has two points: first, directly clarifying facing the Buddha; next, clarifying the meaning of facing while incorporating the joining of palms.
1.6
Fourth, "Properly posing the question" has two parts: first, dividing the text and establishing the intent, which has three: first, bringing along the general to divide the sections; second, from "The Great Sūtra" down, the merits of questioning and answering; third, from "The Treatise" down, distinguishing and pointing out the present question. Second, from "The World-Honoured One" down, explaining the meaning according to the text, which has three: first, explaining the address and praise; second, from "Avalokiteśvara" down, explaining what was asked; third, from "By what causes and conditions" down, explaining the proper question, which has two: first, questioning that which is able to form causes and conditions, which has two: first, individually taking the object and wisdom. The object is the capacity's stimulus; the wisdom is the sage's response. While the terms "stimulus" and "response" are narrow, "causes and conditions" are pervasive. Second, from "If approached in terms of" down, mutually permeating the ordinary and the sagely. Causes are direct and conditions are indirect, mutually discussed as causes giving rise to [effects] and mutually discussed as conditions assisting. Second, from "named Avalokiteśvara" down, questioning the resulting name and title. Causes and conditions are real dharmas, and the name and title are the provisional person; taking the real to form the provisional. Second, "The Buddha's answer" has two parts: first, dividing the outline; second, from "The number" down, explaining in turn, which has three: first, the general answer, which has two: first, closely following the text, which has two: first, clarifying the capacity, which has four: first, indicating the number of persons, which has two: first, citing the great number, which has three: first, repeating the sūtra text to indicate it briefly. The "hundreds of thousands of myriads of koṭis" cited in the sūtra text does not mean that the ten realms together have this number; it merely refers to a single karma having that many persons. Second, from "Like one" down, together undergoing a single suffering. Testing the persons through their suffering, one knows they share the same karma. Were it not so, how could they together undergo the same grade of suffering? Third, from "Taking this" down, taking this as an example for all the destinies. Second, from "The reason why" down, clarifying the intent of the great [number]. If at the stage of the ordinary person bringing forth the mind [to save others] can still encompass all universally, how in the fruit [of Buddhahood] could delivering beings leave anything out? As for "the objects, beings, and so forth": if the firewood of capacities is abundant, the fire of response must be intense. Second, "undergoing suffering" has two parts: first, establishing the above meaning to reveal the measureless, which has two: first, using individual karma to subsume common undergoing. What was said above of "hundreds of thousands" is those of common karma undergoing a single suffering together; now saying "all sufferings" means there are various hundreds of thousands of myriads of koṭis [of sufferings]. Second, from "Applying this intent" down, applying this intent across the ten realms. Every realm has various hundreds of thousands of myriads of koṭis; the Avataṃsaka explains that numbers reach the extremity of the ineffable-ineffable. Second, from "Now saying" down, contrasting with the individual answer to reveal all-encompassing inclusion, which has two: first, clarifying the general answer. The text is brief, but the intent is broad. What was clarified above regarding all sufferings actually pervades the ten realms. Sufferings arise from afflictions and karma; thus it reveals the ability to be freed from the three obstacles of the ten realms. How could anything broad exceed this? Second, the subsequent individual answer. The text is broad, but the intent is narrow, individually answering the seven perils. Only when interpreted according to contemplative practice does it permeate the three vehicles. Now, this general answer text encompasses the ten realms. Third, "Hearing the name" has two parts: first, undergoing suffering and hearing the name together constitute the capacity. Due to evils of the past and present, one undergoes all sufferings; further, due to the goods of the two times, one is able to hear the name. The Miaoxuan says: "From the icchantika who gives rise to a mind of reform, up to equal enlightenment, in all cases good and evil accompany each other to form the capacity." Second, from "Hearing has" down, fourth, hearing and the three wisdoms are all able to stimulate, which has two: first, explaining the characteristics, which has two: first, individually indicating the four teachings and the four hearings. In the Tripiṭaka teaching, the subject that hears and the object that is heard are both real existences; in the Shared teaching, they are identical to emptiness; in the Distinct teaching, they are identical to the provisional; in the Perfect [teaching], one knows that subject and object are both the dharmadhātu. Since hearing has four kinds, thinking and cultivation are also like this. Therefore the Commentary on the Larger Text, in explaining "Thus have I heard," has: hearing what is heard, hearing what is unheard, not hearing what is heard, and not hearing what is unheard. Second, from "If one can" down, directly indicating the three wisdoms of the Perfect teaching. The wisdom of hearing of the previous three cannot attain the perfect hearing; the wisdom of hearing of the Perfect teaching universally penetrates all four kinds. Penetrating all four as being "not hearing what is unheard," right amidst hearing, one reflects: upon what could one rely, or to what could one cling? When the two wisdoms guide practice, and one recites the name with a single mind, this is called the perfect wisdom of cultivation. Second, from "This text" down, conclusion and indication. Fourth, "Reciting the title" has two parts: first, repeating to indicate phenomenal and principle. Second, from "If using" down, indicating respectively the recitation and mindfulness, which has two: first, the phenomenal, which has two: first, clarifying the single mind. There is the single mind of continuity, and there is the single mind of counting breaths. Second, clarifying the recitation of the name. The present text merely recites the name of that to which one takes refuge, and has not yet recited the words of that which takes refuge; therefore it is brief, not broad. Second, the principle, which has two: first, clarifying the single mind. When the mind has arising and ceasing, it is not called single. Now, penetrating that the nature of the mind does not arise from the four alternatives, since it is fundamentally unarisen, it is also without ceasing—only then is it called the single mind. However, establishing a single mind forms a duality in contrast to another. If there is no "one" and no "mind," then there are no "various" and no "dharmas"; being ultimately unattainable, this is called the single mind of principle. Saying "penetrating this mind" means realizing and penetrating the single mind within phenomena. Second, from "Knowing the sound" down, clarifying the recitation of the name. Once one has penetrated that the mind is empty, all that arises from the mind is empty; thus one causes the sounds, both that which recites and that which is recited, to be neither arising nor ceasing; hence it is called recitation of principle. Phenomena do not necessarily have principle, but principle necessarily possesses phenomena. Taking this as the cause, how could it fail to stimulate the sage? Second, "Clarifying the response" has two parts: first, dividing the outline; second, from "The response has" down, explaining in turn, which has two: first, clarifying the characteristics of the response, which has two: first, determining the characteristics of the benefit of the biased and perfect [teachings]. The three teachings require deliberate intent to respond, which is not simultaneous; the Perfect [teaching] responds spontaneously, being simultaneous and universal. Second, from "The capacities of beings" down, clarifying the characteristic of swiftness in capacity and response. Avalokiteśvara responds and goes to the beings within his mind; the beings' capacities stimulate the Avalokiteśvara within their minds. Were it not so, it would be neither universal nor swift. Second, from "All attain" down, clarifying liberation, which has two: first, based on many capacities, revealing the perfect response. Therefore, the earlier explanation of the number of persons said: "This cites the many capacities of the assembly of objects to reveal that the contemplation is deep and the response is vast." Second, from "Or sometimes" down, based on the three swiftnesses, closely following the text again. The sūtra says: "Avalokiteśvara Bodhisattva immediately contemplates their voices and they all attain liberation." How does this contemplation enable all sufferings to be universally liberated? Those who speak and listen should reflect on this well. Second, from "Question: The ten" down, examination, which has two: first, clarifying that the capacities and responses of the ten realms are simultaneous and universal, which has two: first, raising an objection through the differences among many capacities; second, from "Answer: As a metaphor" down, answering universally and perfectly through four matters, which has five: first, showing through four metaphors; second, from "Bodhisattva" down, matching with the four dharmas; third, from "Peace and bliss" down, citing this sūtra to verify. "Treasure-store of wisdom" verifies the two of wealth and wisdom. Fourth, from "Again, like" down, revealing further through three metaphors. Fifth, from "Again, this is" down, indicating the power of samādhi. The Middle Way is the king,统governing the two truths; entering perfectly with a single mind, the ten benefits are universally bestowed. Avalokiteśvara's entering this samādhi is precisely his universally entering the mind-nature of all beings, constantly using the power of samādhi to grant them the ten turns of benefits. It is merely because of the directness or indirectness of the capacity's stimulus that the benefits are deep or shallow. The king samādhi is in the fourth fascicle of the Miaoxuan, and the benefits are in the sixth. Second, from "Question: A single" down, clarifying the phenomenal and principle of the single mind as establishing that which can stimulate, which has two: first, the question that reciting for a long time produces no effect; second, the answer that a scattered mind runs contrary to the Dharma. If one can recite with a single mind regarding phenomena and principle, it is like a shadow appearing before a form, or an echo answering when a sound arises. Part Two, "The individual answer," has two parts: first, dividing the outline and narrating the intent, which has two: first, dividing the outline; second, narrating the intent, which has two: first, narrating the intent of other masters, which has three: first, establishing the three capacities, which has three: first, from "Someone says" down, determining the order of the three karmas; second, from "Discussing generally" down, discussing the bestowing and removing for the three capacities. Escaping perils is removing the fruit; leaving poisons is removing the cause; obtaining a son is bestowing joy. Third, narrating the three rounds of examination, which has three: first, the question: "Why does it suddenly bestow joy?" Because the ancients took obtaining a son as joy. The answer says: "Bestowing a small portion of joy does not obstruct the gate of compassion." Second, the question: "Prostrating and begging for a son indicates seeking the fruit of joy; why not have them seek karmas such as the precepts and goodness as the cause of joy?" The answer: "The fruit of joy accords with one's wishes, and can lead people to seek, cultivate, and practice causes with diligence; it is not a method of guiding and receiving. The text on that comes later," where preaching the Dharma nineteen times broadly demonstrates the cultivation of causes. The third question and answer are evident. Second, from "Someone says" down, establishing the seven perils, which has two: first, clarifying the pairs and singles. The demon [perils] are divided into going and coming: "going" refers to drifting and falling into their land; "coming" refers to arriving here to afflict people. The king [perils] are discussed in terms of severe and light: being harmed is severe; being inspected and tied up is light. Their substance is indeed five, but divided they become seven. Second, clarifying the sequence. Demons and kings alternate: third, the peril of the demon realm; fourth, the peril of imminent harm; fifth, the peril of coming to afflict; sixth, the peril of fetters and shackles. Comparing three and four, the demon peril in the ocean realm is severe, while the king peril in cities and towns seems light; comparing four and five, the king peril is severe because of possible death, while demon affliction is light because of likely not dying. Each is discussed in terms of severity and lightness; hence they are said to be similar, and so they alternate. Third, from "A master says" down, establishing the eight perils, which has two: first, one master establishes it; second, one master refutes it. Second, from "Now clarifying" down, clarifying the present master's intent, which has two: first, clarifying the three capacities, which has two: first, reproaching the errors of others, which has two: first, reproaching the emotional conjecture regarding the sagely response; second, from "Now we do not" down, reproaching bestowing joy within the gate of compassion.
1.7
Second, under "Now, as for...", the present meaning is explained, in two [parts]: first, establishing the order in accordance with worldly conventions. In this Sahā world, sounds perform the Buddha's work, so the vocal capacity comes first. The mental faculty is hidden and subtle, and in arising, bodily action must precede it. Bodily karma is coarse and evident, moving only after the mind; how could the order of the three karmas be otherwise? Second, under "If we investigate...", the holy response is without premeditation. We provisionally establish the order according to worldly convention as above; based on the holy [wisdom], which is without premeditation, wherever there is tapping [of stimulus], there is immediately a response.
Second, under "Since he has already...", the seven perils are explained, in two [parts]: first, explaining the order, in two [parts]: first, provisionally establishing the order for the time being. From the heaviest to the lightest is a provisional order. Second, under "As for...", warning that one must not cling rigidly [to this order]. Second, under "Question: There are many...", explaining what is symbolized, in two [parts]: first, questioning why there are only seven when perils are numerous. Second, under "Answer: This...", using the seven perils to symbolize the six [elements] in response, in two [parts]: first, directly showing the symbolic meaning, in two [parts]: first, comprehensively explaining the seven and six. The sūtra explains the seven perils not merely on the phenomenal level; thus, interpreting them in terms of contemplation extends across the three vehicles. If they had nothing to symbolize, they could not encompass the profound; therefore, the seven perils are used to symbolize the six elements: external water, fire, and wind symbolize the internal three elements; blades and fetters, being hard and obstructive, symbolize the internal earth element; sentient beings such as kings can symbolize the consciousness element. The great thousandfold world, though not a peril proper, is the basis of the perils and can symbolize internal space. Second, under "How is it...", individually showing space and consciousness, in two [parts]: first, explaining the symbolic forms. Second, under "Space is...", explaining their being perils, in two [parts]: first, space. Although not a peril proper, it is the cause of perils. When discussing contemplative practice, it is also what is contemplated. Second, consciousness. When consciousness gives rise to craving and views, it must encompass both the common and distinct kinds of craving and views. Second, under "Therefore...", concluding by showing why there are only seven. Second, under "The first, fire...", explaining the text according to its meaning, in three [parts]: first, vocal capacity, in two [parts]: first, explaining the seven perils, in seven [sections]: first, the peril of fire, in two [parts]: first, the intent of the division, in three [parts]: first, punctuating the sūtra text; second, under "Above, having generally...", recounting the sūtra's meaning; third, under "Explaining the various...", listing the doctrinal headings. Second, under "Following the text...", explaining in detail, in three [parts]: first, following the text, in four [parts]: first, upholding the name, in two [parts]: first, explaining the text and its meaning, in two [parts]: first, explaining upholding the name. Holding belongs to speech: the *Mahāprajñāpāramitā-śāstra* states, "Inhalation and exhalation are bodily action, vitarka and vicāra are vocal action, and feeling is mental action." Since the mind that holds is vitarka and vicāra, it belongs to vocal karma. Second, explaining "if there are". The character *tiao* is in the departing tone, meaning an indefinite appearance. Second, under "The others all...", clarifying the sequence, in two [parts]: first, recounting the old [view]. They held that they appeared interchangeably, but that meaning is not correct. Second, the present explanation, in three [parts]: first, explaining according to meaning. Second, under "Like Ci Tongnü...", citing events as an encouragement, in two [parts]: first, citing the event as evidence. This was a man named Ci Tongnü who sold firewood to support his mother and was diligent in filial sincerity. Later, wishing to cross the sea, his mother clung to his feet, not wanting her son to leave, but he went against his mother, pulled himself away, and severed a single hair of his mother's. Losing his companions at sea, he entered various jeweled cities and experienced bliss for many years—this was the retribution for practicing filiality. Later, he entered an iron city, and a wheel of fire adhered to his head—this was the retribution for severing the hair. If he had practiced filiality exclusively, he would not have encountered the wheel of fire. Second, under "Practitioners...", encouraging mindful upholding. Third, under "The peril of fire...", concluding according to gravity: second, suffering affliction; third, response. Fourth, under "Majestic spiritual power...", concluding. Second, under "Next, in terms of...", presenting events, in two [parts]: first, pointing to two people recorded in biographies. Second, under "Their biographies...", citing four people who escaped the peril. Third, under "In terms of contemplation...", contemplative explanation, in three [parts]: first, comprehensively indicating and listing. Retribution is phenomenal fire, visible to the eye and felt by the body. Karma and affliction only have the meaning of burning: because they destroy worldly good karma and the three contemplations, they are called fire; therefore, this is termed explaining in terms of contemplative practice.
1.8
Question: What the three contemplations directly confront is solely affliction; even if they secondarily involve distant hindrances, it extends only up to karma. Phenomenal fire and so forth do not hinder contemplation at all; how can the karmic retribution be included in the contemplative explanation?
1.9
Answer: The sūtra lists the seven perils only among humans. Zhiyi thoroughly investigated: the merit of rescuing from perils lies in the King of Samādhis, which is the true, eternal self-nature of the twenty-five states of existence. Once Avalokiteśvara realized this, he was then able to universally pull out the suffering of sentient beings. In each and every state of existence, there are ten rounds of breaking hindrances, causing [sentient beings] to be definitively and mysteriously united with our nature; only then is the Great Being's function of pulling out suffering exhausted. However, the ten rounds of breaking do not go beyond the three hindrances. If spoken of exhaustively according to principle, in each and every round all three hindrances are broken; now, for ease of understanding, it is explained according to what is predominant. Retribution provisionally lies in phenomena; karma belongs to the tainted; only affliction reaches the ultimate. When Avalokiteśvara practiced the King of Samādhis, he possessed the great vow to pull out the suffering of the three hindrances throughout the dharmadhātu. Therefore, when sentient beings today are oppressed by the suffering of the three hindrances, if they call the name with single mind, they all attain liberation. Since the meaning is such, how could we not discuss retribution fire and the like? It should be known that our patriarch said that Avalokiteśvara perfectly cultivated the samādhis, perfectly brought forth the armor (*saṃnāha*), perfectly entered the Dharma-gates, and perfectly rescued from all perils, with the intention of leading practitioners to emulate him in cultivation and entry. Are the three hindrances listed here merely the objects of current contemplative practice? They are also the sufferings to be eradicated in the future. Thus, we know that completely revealing the depths and shallows of the seven perils is precisely discussing the beginning-to-end aspects of contemplative practice.
1.10
Second, under "Karmic retribution...", indicating the boundaries. Retribution, karma, and affliction: from the plane of ordinary beings up to equal enlightenment, all possess these three; therefore, the *Fuxing* explains that from the realm of fragmented [death] up to the realm of true retribution, each has the three paths. The three paths of fragmented [death]: delusion of view and thought is the path of affliction, affliction moistening karma is called the path of karma, and producing rebirth within the realms is called the path of suffering. The three paths of expedient [means]: dust-and-sand delusion is the path of affliction, untainted karma is called the path of karma, and the birth and death of change is called the path of suffering. The three paths of true retribution: fundamental ignorance is the path of affliction, neither-tainted-nor-untainted karma is the path of karma, and the change in that land is called the path of suffering. Now speaking according to what is predominant, phenomenal fire as karmic retribution extends only up to the first dhyāna; taking the cause of transmigration as the fire of karma, it extends up to the peak of existence. Only what is broken by the three contemplations is named affliction; thus it pervades the three vehicles. For the perils below, the meaning is analogous to this.
Third, under "The peril of retribution fire...", explaining in sequence, in three [parts]: first, retribution fire, in two [parts]: first, encountering the peril, in three [parts]: first, comprehensively explaining the places; second, under "Like the Āgama...", individually showing the aspects; third, under "In general, one...", summarizing the count. The four destinies, four continents, six [desire] heavens, and the first dhyāna: if Brahmā is added, it should be sixteen; being together in the first dhyāna, it is provisionally said to be fifteen. Second, under "Upholding this...", stimulus and response, in two [parts]: first, the capacity matures and liberation is attained. Second, under "Directly in terms of...", pointing to the numbers and criticizing narrowness. Directly in terms of karmic retribution, coolness on the ground—this demonstrates that many have erred in the old interpretations. From the flower of cause onward, with the nine rounds of breaking existence, others had never heard its name. Second, under "Next, explaining...", the fire of evil karma, in two [parts]: first, encountering the peril, in two [parts]: first, explaining cultivating causes. What was explained above was seeking to escape suffering and distress regarding present retribution and securing one's fruition body. What is discussed now is cultivating precepts, good deeds, and the concentrations of the eight stages, seeking blissful fruits in human and heavenly realms in the future. Second, under "Mostly being...", explaining encountering fire, in three [parts]: first, explaining the aspects. Past habits of breaking precepts, the ten evil karmas, and so forth arise during practice to become obstructive perils, causing good karmas such as precepts and concentration to fail; this is called being burned. Regarding "up to the peak of existence", tainted good at the highest [level], the station of neither-conceptualization-nor-non-conceptualization, is not the fire of evil karma; below nothingness, it is evil karma. It is cited merely to show that evil pervades the three realms. Second, under "Śubhakaragrīva...", citing evidence, in two [parts]: first, citing an event. Śubhakaragrīva's sensual lust raged so fiercely that fire arose and burned his body; this is the fire of karma being able to produce phenomenal fire, proving that the three kinds of fire do not differ in nature. Second, under "The Golden Light...", citing the sūtra. Third, under "Being able to destroy...", being burned. Since the good that leads to ascension has been burned, one follows evil karma and is dragged down. Second, under "If one can...", stimulus and response, in three [parts]: first, the capacity is fulfilled and liberation attained. Second, under "Therefore, the [Dhāraṇī for] Dispelling and Quelling...", citing Dispelling and Quelling as evidence. Brahma practice is pure practice; it refers to the major and minor precepts as the pure practice of persons of the three vehicles. The ten evils are what destroy, and Brahma practice is what is destroyed. Third, under "Due to this...", concluding using this text.
Third, the fire of affliction, in two [parts]: first, explaining in terms of capacity and response, in two [parts]: first, explaining biased and perfect capacity and stimulus, in two [parts]: first, explaining individually, in two [parts]: first, broadly showing in terms of śrāvakas. The causes of view and thought, the results of fragmented [death], the four states of mind fluctuating, and the three characteristics shifting—this is called the burning house. Scrambling and jostling one another, they vie to escape this house; if not for calling upon Avalokiteśvara with single mind, they might fall and be burned by the fire. Avalokiteśvara in this teaching has his body on this shore and ferries people to the other shore; therefore, he causes śrāvakas to attain the two nirvāṇas. Second, under "Next, explaining...", analogizing other stages as all being capacities. Delimited to the common teaching, view and thought are fire; the distinct teaching takes dust-and-sand delusion primarily as fire; the perfect teaching, from beginning to end, takes ignorance as fire. The upper two lands are collectively termed [lands of the birth and death of] change. Those who have not yet subdued and severed the delusion of ignorance are called people of dull faculties; if they can subdue and sever it, they are called people of sharp faculties. Subduing occurs in the expedient [land]; severing is exhausted in the true retribution [land]. Second, under "All who have...", comprehensive explanation, in two [parts]: first, cultivating contemplation and being burned. With the sole exception of those seeking release from the fire of karmic retribution, everything from precepts and good deeds upward is called cultivating the path; hence it says "nine rounds". All being burned by the fire of the five entrenchments of delusion: cultivating causal dhyāna concentration is also burned by the three entrenchments of craving delusion, not to mention that the karmas of the three poisons are subsumed under view and thought. Second, under "Calling Avalokiteśvara...", calling the name and attaining liberation. Each relies on their fundamental Dharma to cultivate single-mindedness and call the name; if the capacity is fulfilled, there is none who fails to attain liberation.
1.11
Second, from "Question: Bodhisattva..." downward explains gradual and sudden loving-kindness and compassion, divided into two: first, raising the question. As explained above regarding the sufferings and disasters of the three obstructions in the twenty-five realms of existence, they are caused to be liberated through ten stages. It is not known what expedients the Mahāsattva cultivated and what Dharma-gates he realized to obtain such power. Second, from "Answer: Bodhisattva..." downward explains it, divided into two: first, briefly indicating it; second, from "Therefore..." downward elaborately explains it, divided into two: first, explaining the gradual [approach], divided into two: first, cultivating contemplation and fundamental vows, divided into three: first, loving-kindness and compassion regarding retributive fruition. Having generated bodhicitta from the very beginning, whatever is seen or heard is ultimately aimed to be rescued. Second, from "Upholding..." downward is loving-kindness and compassion regarding cultivating causes. Briefly mentioning the prohibitive precepts must also include the fundamental twelve dhyāna gates, because the fire of karma can destroy them all. Third, from "Cultivating the uncontaminated..." downward is uncontaminated loving-kindness and compassion, divided into two: first, phenomenal concentrations. According to the fundamentals, aside from concentration tainted by craving, there are fundamental pure dhyānas, namely the six wondrous gates, the sixteen superior practices, and the comprehensive illumination dhyāna; these also carry the uncontaminated and can eradicate afflictions. Now, merely taking the contemplation of the radiance of bones and so forth as uncontaminated is because among the mundane phenomenal dhyānas, those containing the word "fire" are selected to distinguish their contemplative marks. This is using the fire of phenomenal dhyāna to extinguish the fire of view and thought [afflictions]. However, phenomenal dhyānas are four: contemplation, refining, perfuming, and cultivation. Contemplation refers to the nine notions, the eight liberations, the eight bases of mastery, and the ten totalities. Refining refers to the nine successive absorptions. Perfuming refers to the lion's sprint samādhi. Cultivation refers to the transcendence samādhi. Now among the four, only three of the contemplation dhyānas are cited, without citing the eight liberations, because within the eight liberations there is no name of "fire"—it is simply for convenience. First, "the radiance emanating from white bones" refers to cultivating the eight-colored radiating light at the eighth [notion] of white bones within the nine notions. Speaking of the eight colors: seeing earth color like yellowish-white, clean and pure earth; seeing water color like deep, pure and limpid water; seeing fire color like smokeless, pure fire; seeing wind color like dustless, exceptionally pure wind; seeing blue color like a mountain of refined gold; seeing yellow color like a campaka flower; seeing red color like clouds at dawn in springtime; seeing white color like mother-of-pearl and snow—seeing colors distinctly without physical obstruction. As for the eight bases of mastery: 1. having internal perceptions of form, externally contemplating few forms; 2. having internal perceptions of form, externally contemplating many forms; 3. having no internal perceptions of form, internally contemplating few forms; 4. having no internal perceptions of form, externally contemplating many forms—at the end of these four phrases it is said in each case "whether pleasing or ugly," which is called mastery of knowledge and mastery of vision; 5. the base of mastery of earth; 6. the base of mastery of water; 7. the base of mastery of fire; 8. the base of mastery of wind. Because these are transformed freely with respect to conditions, and the contemplative mind is fully ripened, they surpass the previous eight colors. As for the ten totalities: 1. totality of blue; 2. totality of yellow; 3. totality of red; 4. totality of white; 5. totality of earth; 6. totality of water; 7. totality of fire; 8. totality of wind; 9. totality of space; 10. totality of consciousness. This is omnipresent with respect to what is contemplated, which is the accomplishment of contemplation dhyāna. Second, from "Furthermore, contemplating..." downward is the three contemplations. The various fires—retribution, karma, affliction, and the fire in phenomenal concentration—are all the objects contemplated by the three contemplations, because these objects are conditionally arisen. First, being identical to emptiness, next provisionality, and finally the Middle; thus they constitute the separate contemplation. Stage by stage there is loving-kindness and compassion, vowing to eradicate the fires of retribution, karma, and the three delusions. Second, from "Now abiding in..." downward is perfuming the mind to give rise to responses, divided into two: first, boarding the vows to respond to disasters, divided into three: first, true compassion and wondrous power. That is to say, approaching the ultimate, loving-kindness and compassion of identical essence secretly perfume sentient beings, causing capacity and stimulus to form, so as to manifest responses and eradicate suffering. Second, from "If phenomenal..." downward is the capacities of sentient beings connecting to the vows. When sentient beings give rise to the three kinds of fire, they are no different from those generated by the bodhisattva originally; hence they connect to the compassion of fractional fruition to respond to the vows made during the causal stage. Master Sengzhao said: "Arousing the great resolve at the initial mind, and fulfilling great compassion to respond to disasters." Third, from "If sentient beings..." downward is universal rescue all at once. Although the Separate Teaching involves sequential cultivation, its realization must be perfectly interfused; hence the ten kinds of capacities can be responded to all at once. Second, from "Like the Avataṃsaka..." downward is citing the sūtra to verify and substantiate, divided into two: first, citing the sūtra.
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