觀音義疏記 1.6

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.