觀音義疏記 3
English (machine translation) 3
- Language
- English
3.1
Composed by the monk Zhili of Siming under the Song
3.2
Third, the stimulus and response of bodily action, in two [parts]: first, listing the headings; second, below "Pasting to the text", explaining accordingly, in three [parts]: first, pasting to the text, in two: first, dividing the sūtra and evaluating it, in two: first, dividing the sūtra; second, below "The text says", evaluating it, in two: first, the question regarding a woman alone seeking a son; second, below "Commentators say", the answer regarding the suffering of a woman having no son, in two: first, another's mistaken interpretation; second, below "Now it is explained", the present correct explanation. Second, below "Seeking a boy", explaining according to the sūtra, in two: first, seeking what is wished, in two: first, the Great Master expounds the text, in two: first, explaining seeking a boy, in two: first, reciting the sūtra; second, explaining the meaning, in two: first, dividing the sūtra into three meanings; second, below "Wishes to give", abridging two to explain one, in two: first, abridging wish and practice; second, below "Virtuous conduct", explaining virtuous conduct. Second, explaining seeking a girl, in two: first, reciting the sūtra; second, below "Seeking a girl", explaining, in two: first, clarifying the intent of maintaining brevity; second, below "A woman", clarifying the intent of physical appearance. Second, below "Some say", Zhang'an refutes the error, in two: first, refuting what is wrong and revealing what is right, in two: first, recounting another's mistaken proposition. "Having planted roots of virtue in the past, loved and respected by all": these two lines, according to their meaning, are still the virtuous conduct of a girl. Another master mistakenly considered them text that jointly explains male and female to dissolve doubts, his idea fearing people would doubt. That a boy's wisdom and a girl's uprightness both arise from the causes of cultivating forbearance and wisdom, and cannot be granted by an arya, so that obtaining them without cultivation falls into the fault of causelessness; therefore, expressing his intent, he said that everyone thinks Avalokiteśvara can only bring parents together in intercourse and so forth. Second, below "I personally object", clarifying the present correct meaning, in two: first, refuting by objection, in two: first, establishing an objection based on doctrine. Experiencing birth with merit and wisdom are both accomplished through conditions; since Avalokiteśvara can already grant the conditions for birth, why could he not grant the conditions for merit and wisdom? Second, below "Objection regarding Avalokiteśvara", citing texts to object. If a child does not cultivate causes and an arya cannot cause him to have merit and wisdom, why do the multitudes obtain liberation without reciting the name? This uses the present text to refute the attachment to causelessness, without using an interpretive explanation of begging for blessing with a unified mind. Second, below "Now it is clarified", correctly establishing [the meaning], in two: first, explaining. Avalokiteśvara's application pervades the three-thousandfold dharmadhātu, attaining great mastery over all sentient beings; to those lacking conditions for birth, he causes them to plant conditions for birth; to those lacking merit and wisdom, he can also cause them to plant [them]. These are all performed within the intermediate state (antarābhava); thus the *Antarābhava Sūtra* states: "The Wondrous Enlightenment Tathāgata, by his power of supernatural penetration, led immeasurable members of the fourfold assembly and eight classes of beings into the intermediate state, magically creating seven-jeweled lecture halls, seven-jeweled thrones, and so forth. Those intermediate beings whose lives were to end within seven days to one day were all caused to prolong their lifespans. The Tathāgata together with transformation Buddhas expounded the Dharma and transformed them, causing seventy-eight billion hundred-thousand nayutas of intermediate beings to arouse the intention toward the unexcelled, truly authentic path." The sūtra speaks very broadly; if he can even cause those intermediate beings to arouse the bodhicitta, how could he not cause them to plant merit and wisdom? Second, below "Now it is not", concluding. Second, concluding with praise, in two: the first two lines explain. Although the four-line sūtra text constitutes the concluding lines, it also resolves doubts, and thus can face both ways. As for the two lines of sūtra text, "Having planted roots of virtue in the past, loved and respected by all", they definitely belong to the lines on the virtuous conduct of giving birth to a girl. Second, below "Question on paying homage", evaluating in contrast to the preceding, in two: first question, second answer. Second, citing events. Third, contemplative interpretation, in two: first, clarifying the karmic fruition, in two: first, the suffering of childlessness. In the Avīci Hell there is no thought of seeking a child. In the other lighter bonds of suffering, pain and pleasure are interspersed; the deities of the six desire heavens all have loved ones; therefore, those without children give rise to suffering and affliction. Second, below "Paying homage", clarifying stimulus and response. Second, clarifying the cultivation of causes. All wholesome dharmas, whether contaminated or uncontaminated, do not go beyond concentration and wisdom; this is the meaning of male and female, all of which must be cultivated and are collectively called cultivating causes; not like the various objections, which separately designate contaminated wholesomeness as cultivating causes; in two: first, listing the sections; second, below "Dharma doors", explaining the meaning, in two: first, discerning the Dharma doors, in two: first, using phenomena to represent Dharma, in two: first, directly representing Dharma, in two: first, representing worldly dharmas, in two: first, clarifying suffering and accumulation. From beginninglessness until now, constantly perfumed and nurtured by ignorance, craving, the faculties, objects, and consciousnesses, generating the immeasurable sons and daughters of defilements and karma; these kinfolk, no sentient being can abandon or separate from. Second, below "If according to external", pointing to non-Buddhist texts. The *Changes* says: "The Way of the Qian forms the male; the Way of the Kun forms the female." The *Rites* says: "The Son of Heaven and his Queen are like the yin and the yang; the Son of Heaven cultivates the masculine teaching, and the Queen cultivates the feminine compliance." Second, below "If with regard to", representing supramundane dharmas, in two: first, representing the parents capable of producing. The Buddha attains mastery in all things and is called the King of the Realm, majestic and revered like a father. The scriptural teachings contain the principle and unfold wisdom, nurturing like a mother. The Buddha and the Dharma harmonize, producing the saṅgha of the three vehicles. Hence the sūtra says: "Born from the Buddha's mouth, born transformed from the Dharma, obtaining a share of the Buddha's Dharma." Furthermore, expedient wisdom passes through conditions and can accomplish the fruition's function; real wisdom unites with principle and can generate the fruition's wisdom; therefore all Buddhas are born from this. First, the fruition can produce the cause; next, the cause can produce the fruition; together they complete one meaning. Second, below "Furthermore, loving-kindness", representing the sons and daughters produced. *Vimalakīrti* states: "The mind of loving-kindness and compassion is the daughter; the mind of wholesomeness and sincerity is the son." First, relying on this text, compassion and wisdom are established as son and daughter, because the wisdom that unites with the Middle Way is precisely the sincere wholesome mind; therefore, by analogy with this dharma, the various sons and daughters are established. First, dhyāna and wisdom are paired with son and daughter; next, the three vehicles are divided to pair with son and daughter; finally, based on seeing versus not seeing Buddha-nature, they are divided into son and daughter. How so? Since seeing the nature is the mark of a hero (puruṣa), it thereby reveals that not seeing it is the mark of a woman. Furthermore, based on the illuminating nature inherently possessing male and female: the correct contemplation of Buddha-nature decisively breaking through ignorance is the son of merit and wisdom; the Middle Way's loving-kindness and compassion covering and shielding all is the upright and well-formed daughter. Second, below "Now borrowing", concluding the intention of representation. Second, below "Question: how", resolving objections to clarify the representation, in two: first, the objection that clinging to non-existence hinders existence, in two: first, establishing the principle of no male and female. Second, below "The Great Sūtra", citing texts of no male and female, in two: first, directly citing scriptural texts, in two: first, citing Mahāyāna texts. Fascicle 28 of the *Great Sūtra* says: "Nirvāṇa is signless", referring to the sign of form, the sign of sound, the signs of fragrance, taste, and touch, the signs of arising, abiding, and decaying, and the signs of male and female; these are called the ten signs. Lacking such signs, it is called signless. Next, the *Great Treatise*, *Vimalakīrti*, and the "Peaceful Practices" chapter all list the two names of male and female to negate them, in order to reveal signlessness. As for the *Gate of Non-Duality* stating "there is neither concentration nor wisdom", that is the dharma represented by male and female. Second, below "Hīnayāna", citing Hīnayāna texts. Because the principle is signless, it cannot be expressed in words; signlessness is non-other than the absence of male and female signs. Because emptiness is equal, it is free from all signs such as male and female. Second, below "Male and female", concluding that there is nothing represented. Since the representing male and female do not exist, where can the represented concentration and wisdom reside? Second, below "Answer: the Great", explaining through illumination identical to negation, in two: first, broadly explaining, in three: first, speech and silence being mutually identical, in two: first, based on the ultimate transcendence of principle. If discussing the transcendent principle, one cannot even speak of the non-existence of male and female signs; how could one discuss the existence of male and female? Second, below "Skillful means", existence and non-existence adapted to capacities. If there are the four benefits for sentient beings, one may either teach no male and female, or teach that there are male and female; therefore citing the heavenly maiden who does not depart from letters to teach the characteristics of liberation. Since inherent emptiness is liberation, what hindrance do letters pose? The ultimate lacks the three times while the conventional possesses them; since the two truths are mutually identical, speech and silence do not conflict. Second, below "Neither existent", clarifying the fundamental integration of the one and the two, in three: first, the dharma. The Middle Way's double negation means there is neither concentration nor wisdom; its intrinsic essence doubly illuminating means concentration and wisdom are clearly present. Saying "they have never been separated from each other" means that concentration and wisdom are not separate from the Dharma-nature. Second, below "Just as", the analogy. How could the left and right cause a single body to be divided? How could a single body discard the left and right? Third, joining: It is simply a single nature of awakening possessing the virtues of tranquility and illumination called concentration and wisdom; how could these two virtues be separated from the nature of awakening even for an instant? Third, below "Saying concentration", clarifying that concentration and wisdom mutually contain each other, in two: first, clarifying mutual containment through meaning, in three: first, the dharma. The stillness and clarity of a single awakening are named concentration and wisdom; therefore these two never stand alone. Second, the analogy. Above, the left and right of a single body analogized the two virtues not departing from the single nature; still fearing that someone would consider these two virtues separate, two people, left and right, are used as an analogy. This is like the *Gate of Non-Duality of Cultivation and Nature* stating: "The two and the single nature are like water forming waves; the two are also non-dual, just like waves and water." One should investigate this analogy by means of that analogy. Third, below "Concentration and wisdom", joining. Second, below "Not only", proving and explaining based on the text, in two: first, wisdom containing concentration. The male originally represents wisdom while also incorporating merit, which is wisdom containing concentration. Second, below "The text says", concentration containing wisdom. As for the mind of loving-kindness planting marks, the sūtra says: "Pure gates of loving-kindness, as numerous as dust motes in world-realms, together generate a single wondrous mark of the Tathāgata." That is, cultivating its marks through the concentration of objectless loving-kindness. Mutual containment can be known. Second, below "Therefore we know", summarizing, in two: first, concluding through the mutual identity of the one and the two. In this text, male and female each possess two virtues, which represents the mutual containment of the two dharmas of concentration and wisdom. If their essence were not one, how could they mutually contain each other? Therefore, through mutual containment, their essential unity is revealed; thus duality and non-duality unfold and contract freely. Second, below "The principle in reality", concluding through the mutual identity of speech and silence. The principle is neither one nor two, but responding to conditions it is taught in both ways; teaching in this way, how is it different from non-teaching? The sūtra shows that male and female mutually possess their virtues, representing that concentration and wisdom are non-different in oneness and duality, and not distinct in speech and silence. Only one capable of this understanding attains the meaning of the sūtra text representing dharmas. Second, below "Next clarifying", granting wishes, in two: first, showing the conceptual framework, in two: first, clarifying the ten sets of stimulus and response, in four: first, karmic fruition. Second, below "Cultivating causes", worldly wholesomeness, in three: first, the five precepts, in two: first, representing the method of practice; second, below "If not", fulfillment of the sought wish. If a practitioner's mind of upholding is pulled and broken by the five kinds of defilements and karma, he should contemplate the suffering and pleasure of retribution in the future and take refuge in Avalokiteśvara; when hindrances retreat and precepts are perfected, the two quests are immediately fulfilled. Second, the ten wholesomenesses: if analogized to the five precepts, false speech encompasses the four of speech, and alcohol is the three of mind, all being wisdom and belonging to the male. If analyzed finely, not using frivolous speech is being truthful and belongs to the male; not using divisive speech is harmony and love, and not using harsh speech is gentle and wholesome, belonging to the female; non-greed and non-delusion are undefiled wisdom belonging to the male; non-anger is loving-kindness belonging to the female; the remainder are the same as the five precepts. Third, below "Cultivating dhyāna", the eight concentrations. Concentrations are the four dhyānas and the four formless attainments, each having cultivation and realization. Discussing the first dhyāna first: five dharmas constitute cultivation, and five limbs constitute realization. In cultivation, joy-aspiration, vigor, and skillful wisdom—these three expedients—belong to the male through discernment; mindfulness and one-pointedness of mind—these two expedients—belong to the female through being calm and fine. If discussing the forest of limbs of realization, the three limbs with more wisdom belong to the male, and the two limbs with more concentration belong to the female. If discussing the four limbs of the second dhyāna, the first, inner purity, and the second, joy, belong to the male; the third, bliss, and the fourth, one-pointedness of mind, belong to the female. In the five limbs of the third dhyāna, the first, equanimity, the second, mindfulness, and the third, wisdom, belong to the male; the fourth, bliss, and the fifth, one-pointedness of mind, belong to the female. In the four limbs of the fourth dhyāna, the first, neither-suffering-nor-pleasure, together with the fourth, one-pointedness of mind, belong to the female; the second, equanimity, and the third, purity of mindfulness, belong to the male. If discussing the four formless attainments: the first, the concentration of the base of infinite space; the second, the concentration of the base of infinite consciousness; the third, the concentration of the base of nothingness; the fourth, the concentration of the base of neither-perception-nor-non-perception. Although these four lack the male and female of limbs, they have the subtle four aggregates; across these four places, feeling and perception are female, while volition and consciousness are male. If discussing the four immeasurables: loving-kindness and compassion belong to the female; sympathetic joy and equanimity belong to the male. Here they are roughly discerned for now; they are fully set forth in the *Dhyāna Gate*, and those in need should consult it. Third, the four teachings, in four: first, the Tripiṭaka [teaching], in three: first, the śrāvakas, in two: first, representing the method of practice. Briefly citing the stopping of the mind to serve as that which is represented, from the applications of mindfulness up to the noble path, the meaning of male and female should be clarified at each stage, because the factors of enlightenment do not go beyond the two dharmas of concentration and wisdom. Directly focusing on the principle of the truths refers to the sixteen modes of contemplation of the four truths. Emerging from contemplation and so forth: when engaging with affairs, pitying beings who cling to permanence and expounding the four truths to them is called loving-kindness conditioned by dharmas. Second, below "If not", fulfillment of the sought wish. The male and female emerging from contemplation: [kindness] conditioned by dharmas is the male of correct wisdom; loving-kindness and compassion are the female of gentle harmony. Having brought emptiness into the provisional, one is not defiled when engaging with affairs, and therefore does not fear worldly existences. Second, pratyekabuddhas, in two: first, representing the method of practice. Conditioning expedients and so forth: when cultivating merit and planting marks on the stage of ordinary beings, it is called giving rise to the contemplation of loving-kindness. Wisdom contemplation refers to contemplating the twelve links of dependent origination as impermanent and non-self, generating realization of the truth in relation to the position of sudden realization; upon emerging from contemplation, one is able to utilize loving-kindness conditioned by beings and dharmas. The deer looking back: the *Great Treatise* compares three beasts in a hunting circle, their manner of seeking escape being different. The śrāvaka is like a roe deer, terrified and leaping out without looking back at the herd at all; the pratyekabuddha is like a deer, which looks back at the herd, but out of fear does not stay to wait; the bodhisattva is like a great fragrant elephant, who, though struck by swords and arrows, shields the herd and emerges together with them. Second, below "If not", fulfillment of the sought wish. Third, below "Next clarifying", bodhisattvas, in two: first, representing the method of practice. Expedient wisdom refers either to mundane wisdom within the distinct grounds of the sixth perfection, or to the wisdom discerning the wrong and right of the six perfections, or to the wisdom subduing defilements in the midst of phenomenal activities; these are all expedients. These are still the capable-of-producing male and female; the capacities converted will definitely cultivate the six perfections, thereby taking the five [perfections] and the one [wisdom perfection] as the produced male and female. Second, below "If concentration", fulfillment of the sought wish. Second, the shared teaching, in two: first, representing the dharma. Broadly the same as the Tripiṭaka, only discussing bodhisattvas. The ordinary is also the same as before; only in the position of truth is wisdom the male and compassion the female. Second, below "Seeking the wish", fulfillment of the wish. Third, the distinct teaching, in two: first, clarifying the manner of the birth of male and female. In this teaching, outer ordinary beings cultivate primary and supporting practices directed toward emptiness with deliberate mental effort in order to destroy views and thoughts; viewed from the Middle, these are still called conditioned and contaminated, and because of the adornment of merit of the five perfections, they are called female. Yet knowing that the unconditioned wisdom-adornment on the stages resides in the present mind-nature, they condition this nature to subdue ignorance across the board, which is called male. Although conditioning the unconditioned, because they cultivate emptiness onesidedly, they still deviate from the principle of the Middle; thus the male and the female are distant from each other. If entering the inner ordinary stages where views and thoughts are broken, the mind heads toward the provisional and Middle in accord with the original nature; this is called the intercourse of male and female. Reaching the stage of dedication, directly cultivating the Middle contemplation is called being pregnant with the noble embryo. When realizing the first stage, illumination through negation, compassion and wisdom arise together, called twin birth. Attaining non-retrogression of thought without the faults of the two extremes, matching the original aspiration, the stage is named Joyful. Second, below "Loving-kindness and compassion", clarifying that male and female have producing and produced. The male and female of compassion and wisdom on the first stage, being the true cause, spontaneously produce the male and female of higher stages; the higher stages further produce the male and female of the ultimate fruition; therefore all Buddhas take the first stage as grandparents; and further discerning how compassion and wisdom get their names. The reason loving-kindness and compassion are called 'great' is that because they pull out suffering and bestow bliss, beings bear deep gratitude, and thus they are called great. The ten powers and fearlessnesses are only self-realized, and beings cannot know them; hence they are not called great. Fourth, the perfect teaching, in two: first, representing the dharma. In this teaching of sudden cultivation, the initial mind immediately uses the inherent compassion and wisdom of the nature as male and female; only then does it match the sūtra text of jointly possessing virtuous conduct. Loving-kindness lacking one-sided conditions is called upright; loving-kindness being the Buddha's marks is called well-formed; the female virtues are complete. Wisdom free from extremes and deviance is called straightforward; wisdom containing myriad wholesomenesses is called merit; the male virtues are complete. In the stage of semblance, ignorance covers without covering, called residing in the womb. At the first abode, compassion and wisdom manifest without manifesting, called twin birth. True compassion entering the provisional is unbound by affection and views; true wisdom heading toward fruition has no hindrance of semblance-affection. Also not fearing: identical in essence, expedient and real, both are without bondage. Second, below "Expedient", fulfillment of the wish. Fourth, transformative [birth]. Speaking of "two turns": the [pure lands of] expedient means and real reward are both called transformative; thus the two lands are designated two turns. As for people in the real reward [land], although severance and realization are divided into forty-one grades, all consist of breaking the ignorance that obstructs the fruition, seeking only the ultimate male and female of compassion and wisdom; hence one turn of benefit is discussed for this land. As for people of expedient means, although faculties are sharp or dull and teachings are divided into gradual and sudden, they are all Mahāyāna, jointly seeking Buddha-wisdom; this land looks only toward real reward for benefit, seeking only the partially real male and female of compassion and wisdom; therefore, discussing benefit, it is also only one turn. Second, below "Furthermore", making a three-fold differentiated evaluation, in three: first, clarifying the concentration and distraction of humans and devas, in two: first, clarifying the virtue of wholesome dhyāna. The four heavens residing in empty space also cultivate concentration as their cause, but because the distracted mind is strong, they are only named male. By analogy with this, the four formless realms, because concentration is strong, should be said to be solely female. The various limbs of the four dhyānas, being paired with concentration and wisdom, are named male and female; obtained simultaneously, it is called one-pointedness of mind. Second, below "From the three", rejecting the absence of the function of leaving [samsara]. Although the merits of the three realms are called concentration and wisdom, they all taste attachment or are mixed with wrong views, wholly belonging to the contaminated; therefore the male and female lack the function of stirring and emerging. Second, below "From the two", clarifying the wisdom and severance of the Tripiṭaka and shared teachings, in two: first, clarifying the virtue of the uncontaminated. Second, below "From the two", clarifying the fault of lacking the Middle Way. Since the *Great Sūtra* calls those who see the Buddha-nature heroes (puruṣa), those who do not see the nature are all called women. The uncontaminated concentrations cannot give rise to the wisdom of the Middle Way; therefore they are like barren women. The two vehicles' one-sided emptiness is called having more concentration; the bodhisattva's one-sided provisionality is called having more wisdom. Neither of these [forms of] concentration and wisdom can see the nature of the three virtues of tranquil illumination and equality. Before the Nirvāṇa [assembly], how could Bodhisattva Kāśyapa be an outsider called one with wrong views? Because he had not yet emerged from the two extremes, viewed from the Middle, it is called wrong. Third, below "Only there are", clarifying the stages and abodes of the distinct and perfect teachings. Although the cultivated causes differ, the realized path is identical; these are the conditioned and revealing virtues of the nature, manifested as the concentration and wisdom within the fruition. Second, below "Therefore we know", refuting others' narrowness.
3.3
Part three: Exhortation to uphold [the name], in two parts: first, dividing the sūtra text; second, from "Exhortation to uphold" onwards, explaining the meaning, in three parts: first, exhortation to uphold; second, comparative assessment, in two parts: first, outline; second, from "Comparative assessment" onwards, explanation, in four parts: first, comparative assessment. As for the present sūtra citing sixty-two billion Ganges sands as neither more nor less, the Śūraṅgama Sūtra of the Buddha's Uṣṇīṣa says: "The Dharma princes presently dwelling in the world within this trichiliocosm number sixty-two billion Ganges sands; cultivating the Dharma, they set models to teach and transform sentient beings, their expedient means and wisdom following along with sentient beings each being different." Since these are bodhisattvas presently dwelling in the Sahā world, they are specifically cited as the basis for the comparative assessment. Second, the question. Third, the answer. Fourth, the primary comparative assessment, in two parts: first, explaining in terms of the teaching, in two parts: first, briefly indicating in terms of the Buddha-eye, in two parts: first, assessing the many by means of the few; second, question raised and answer explaining, in two parts: first, questioning in terms of human sentiments; second, from "Answer: The Buddha..." onwards, answering in terms of the Buddha-eye. What the Buddha-eye illuminates is commensurate with the measure of the dharmadhātu: with four 'many' the dharmadhātu does not increase, and with four 'few' the dharmadhātu does not decrease; therefore it is said that the merits are exactly equal. Second, from "Question: Why..." onwards, extensively explaining in contrast to others' interpretations, in two parts: first, the question. Although it indicates that the weighing by the Buddha-eye is unerring, its meaning is difficult to understand, so a question must be raised. First citing ancient explanations, the present meaning is only then made manifest. Second, from "Former interpretations" onwards, the answer, in two parts: first, recounting the errors of former interpretations, in five points: first, citing the argument of guiding beings, etc. "Their merit is actually different" means that the merit of the sixty-two billion actually surpasses that of Avalokiteśvara, and this is merely an expedient argument to guide beings, etc. This interpretation is the most erroneous, and the intent of refuting it can be known. Second, from "The second says" onwards: fields have higher and lower, revealing the superior in contrast to the inferior. Without perceiving Avalokiteśvara's virtue of realizing the principle, how can it be called praise? Third: minds have intensity and mildness. Fourth: whether at the time there is understanding or no understanding. The meaning is that although Avalokiteśvara is few, at the time of reciting the name an understanding mind is manifest before one; although the sixty[-two billion] are many, at the time of making offerings the understanding mind does not arise; therefore, whether many or few, the merit obtained is equal. Both of these two interpretations lie in the superiority or inferiority of the mind upholding or offering; this is far removed from praising virtue. Fifth: having a karmic connection or lacking a karmic connection. Parents have the connection of giving birth and raising; therefore the merit of making offerings to them is deep, and the offense of defaming them is heavy; a passerby lacks this connection, hence it is shallow. Although the text does not refute this, in principle it is also entirely wide of the mark: how could Avalokiteśvara merely have a karmic connection with sentient beings and nothing more? Second, from "Now we clarify" onwards, clarifying that the present meaning is correct, in two parts: first, clarifying the position established at present, in two parts: first, explaining in terms of the actual limit. The one and the many, persons and dharmas, are all devoid of nature and marks; once the two kinds of emptiness are revealed, the one reality is manifested. When preserved, the provisional and the real are temporarily distinguished; when abolished, the one and the many are brought to the same level. That preservation and abolition are non-dual is only then called true equality. Second, from "Within one..." onwards, explaining through sūtra verses. Verses from the Avataṃsaka Sūtra are cited to explain the meaning of the present sūtra. It is precisely because the one and the immeasurable are both identical to the actual limit that they can mutually bring about perfect understanding. Because the 'many' of the actual limit produces the 'one' of Avalokiteśvara, it is not one; because the 'one' of the actual limit produces the 'many' of the river sands, it is not many. Since the one and the many have no determinate nature, their mutual production is not real. As for illuminating their phenomena and principle: 'phenomena' refers to the marks of the one and the many, and 'principle' refers to the essence of mutual fusion and identity; be careful not to take 'many' as phenomena and 'one' as principle. Second, from "The Lotus..." onwards, citing the basic treatise to provide verification. Taking the upholding of the names of sixty-two billion Ganges-sands Buddhas as the comparison, the ancients said that the treatise was in error, which was entirely due to not understanding the intent of the treatise. Now, fully citing the treatise text together with Jingxi's explanation, its meaning is only then made clear. The treatise states: "Upholding the name of Avalokiteśvara and [upholding] the names of sixty-two billion Ganges-sands Buddhas: their merits are equal." This has two meanings: first, by the power of faith; second, by ultimate knowing. The power of faith also has two aspects: first, seeking that I be like Avalokiteśvara, because of ultimate faith; second, giving rise to a reverent mind, because I will also obtain virtues such as his. Second, 'ultimate knowing' means definitively knowing the dharmadhātu. 'Dharmadhātu' is called the Dharma-nature, because a bodhisattva of the first stage can realize and enter the equal body of all Buddhas. The 'equal body' refers to the dharmakāya of suchness. Therefore, upholding Avalokiteśvara and upholding sixty-two billion Ganges-sands Buddhas have no difference in merit. Jingxi says: "By this it is known by examination that one must rely on the perfect explanation. Why? Among the two meanings, the power of faith concerns phenomena, and ultimate [knowing] concerns principle; only when phenomena and principle mutually assist each other is that which is contemplated accomplished. As for the two aspects of the power of faith, since it says 'seeking that my body be like Avalokiteśvara,' this refers to the transformation body; and since it says 'I will also obtain Avalokiteśvara's virtues,' this refers to the saṃbhogakāya: only when vows are equal to the saṃbhoga[kāya] and nirmāṇa[kāya] is the contemplation accomplished. If one only contemplates the fruition virtues, why must one recognize the principle? Therefore, the next meaning speaks of knowing the dharmadhātu, etc. Next, citing the stage of realization, namely the first stage: it temporarily cites partial realization to make people recognize it. Therefore, know that if one contemplates the three bodies of Avalokiteśvara, one must conversely compare it with contemplating a Buddha. If discussed in terms of contemplating the dharmakāya, even if one cites the Buddhas of the ten directions, their merit is still equal; why only sixty-two [billion]? Thus, although the treatise text seems to cite the sūtra, it adds phrases to explain the meaning. It is just like in the Expedient Means [chapter], where it first adds 'difficult to understand and difficult to know,' and wishing to explain the Great Dharma, it adds three phrases to expound it; here, to the sixty-two billion bodhisattvas, it adds 'Buddha' to explain it." Second, from "Also in terms of..." onwards, explaining in terms of contemplation. Although all three contemplations receive the name of 'cultivation', the Middle is the nature; therefore it can be said that the two contemplations initiate the Middle. That the two contemplations are actually unequal means that subverting and establishing are unequal. Although they are indeed unequal, both are virtues of the Middle Way, and the two are ultimately not different from the Middle Way. Since the Middle Way is equal, how could the two not be equal? Therefore, when emptiness is spoken of, all three are empty; when provisionality is spoken of, all are provisional; when the Middle is spoken of, all are the Middle. The beggar and the Indomitable are actually unequal, but also because these two share the same Dharma-nature, they are therefore equal. Third, concluding the accomplishment. This merely refers generally to upholding the name, because in the primary comparison it speaks of 'a single moment'. Furthermore, citing the Pañcaviṃśatisāhasrikā regarding offering a single flower to the Buddha is used to categorize upholding Avalokiteśvara's name for a single moment: its goodness flows into the ocean of Dharma-nature, and hence is inexhaustible like the ocean. Saying 'until suffering is exhausted' means the two kinds of death are brought to an end; this means that even upon attaining Buddhahood, the merit of scattering the flower is still not yet exhausted.
3.4
Major Section Two: Questions and answers, divided into two parts: First, presenting the section and stating the intention; second, presenting the section. Second, from "Regarding the previous question" onward, stating the intention, in two parts: First, explaining the preceding heading. Reciting the name, constantly being mindful, and bowing down—these three karmas being manifest before one—are therefore called manifest capacity, which the Bodhisattva takes as the object of contemplation. The miraculous wisdom of the dharmakāya is the true body of the combined and separated initial and original awakenings. Looked at from the standpoint of sentient beings, it is the wisdom capable of contemplating; it is through this that [the Bodhisattva] knows how to secretly respond and pull them out of suffering. This very objective realm and wisdom serve as cause and condition, also called stimulus and response; because of this cause and condition, [the Bodhisattva] is named Avalokiteśvara. Having received the explanation, [Akṣayamati] has already understood it. Second, from "Now asking" onward, showing the present intention. It explains that Avalokiteśvara's mental karma discerns capacities, bodily karma manifests forms, and vocal karma expounds the Dharma; since sentient beings are made to perceive, understand, see, and hear, it is called manifest response. Moreover, it does not speak of the marks of sentient beings' cultivation of the three karmas; because past wholesome roots are secretly harbored within their minds, they are able to effect a stimulus, and so it is called secret capacity. Interpreted generally across the ten pairs, it corresponds to the meanings of the ten aspects: dharma, compassion, merit, response, jewel, manifest, expedient, trace, condition, and severance. Second, dividing into headings and explaining the sūtra, in two parts: First, dividing into headings. Second, from "One says" onward, explaining the sūtra, in two parts: First, the question, in two parts: First, the text showing the three karmas. The intention of asking about expedient means does not refer to the expedient means of grasping principle prior to the path; it properly refers to the expedient means of discerning capacities after realization. Second, from "This is" onward, clarifying the virtues of the three karmas, in two parts: First, a general explanation of the three karmas, in two parts: First, listing the three meanings. Second, from "Three non-protections" onward, explaining the three meanings, in three parts: First, explaining the three non-protections, in two parts: First, the doctrine. The ten characters "zuo yi" (making intention), etc., convey the meaning of protection; the two characters "shi bu" (truly not) reveal spontaneous action. However, one must not have the protection of the three delusions; then one can spontaneously deliver beings with the three karmas. Second, from "For example" onward, an analogy. Second, from "Three non-faults" onward, explaining the three non-faults. "Non-protection" reveals that mental deliberation is extinguished. "Non-fault" reveals that meeting [beings] is completely fitting. Gaining the benefit of the three siddhāntas is meeting phenomena. Gaining the supreme truth is merging with principle. Third, from "Three wheels" onward, explaining the three wheels, in two parts: First, generally showing the three wheels. The three karmas respond to capacities, turning with complete freedom, and are able to crush the three hindrances for sentient beings; hence they are called wheels. Second, from "Although the voice" onward, explaining the inconceivable transformations, in two parts: First, explaining the marks in terms of principle. The mind-essence being free of thoughts is the inherent wisdom of the dharmakāya. Now, although sending down responses to thoroughly cover capacities, it accords with the original source and is free from thought; therefore, there is no diminishment of the dharmakāya. Second, from "Vimalakīrti" onward, citing sūtras to verify and explain. Distinguishing all dharmas verifies manifesting transformations, while remaining unmoved in meaning; this verifies the inconceivable, which is phenomena right within principle, called moving while unmoved. Second, from "The intention of the question" onward, specifically showing the intention, in two parts: First, the question. Second, the answer. If following his own mind, none could fathom it; if following others' minds, even insects can know it. Moreover, those without capacity do not fathom it, while those with affinities are caused to know it. Second, from "The Buddha answered" onward, the answer, in two parts: First, dividing the sūtra. Second, from "Specifically below" onward, explaining the meaning, in three parts: First, the specific answer, in two parts: First, introducing the intent of the sūtra in advance, in three parts: First, clarifying that all the bodies answer to the three karmas, in two parts: First, explaining the marks, in two parts: First, answering three with three. Second, from "Furthermore, only" onward, answering three in terms of two, in two parts: First, manifesting the body possesses all three. Second, from "If expounding" onward, expounding the Dharma possesses all three. Unlike trees making sound when blown by the wind, vocal karma inherently includes bodily karma; its meaning is easy to understand, and so it is not stated. Second, from "Two explanations" onward, concluding the presentation. Second, from "From specific" onward, grouping all the bodies to match the ten realms, in two parts: First, showing in terms of principle. If stated in terms of the bodies, in principle they should be equal; but in terms of the concluding statements in the sūtra being fewer, it is said to be nineteen. For instance, the eight classes and four assemblies have only one concluding statement. Second, from "Yet the text" onward, supplying the missing text, in two parts: First, clarifying the bodhisattvas, in two parts: First, reciting the four explanations of others. Second, from "If the three" onward, now adopting the old edition. If it points to the preceding chapter, why should the present chapter lack it? If it is said to have dropped out, why did the rest not drop out? If it is said that Avalokiteśvara is himself a bodhisattva and needs not manifest another, why did Gadgadasvara Bodhisattva manifest another? Therefore it is said that all three explanations have difficulties. If following the old edition, then in the text of the present chapter, the realm of the bodhisattvas has an expansive meaning for transformation, and can least be omitted. Second, from "Moreover, there is no" onward, clarifying the hells, in two parts: First, reciting three explanations. If pointing to the preceding chapter, that may also serve as a parallel; the next two explanations are merely people's narrow views. Second, from "Now clarifying" onward, clarifying the present position of its existence, in two parts: First, clarifying its existence based on the general answer. Since the general text says "manifesting various forms," how could it lack the form of the hells? Second, from "Moreover, Qing" onward, clarifying its existence based on two sūtras. In the Qing Guanyin jing (Sūtra on Invoking Avalokiteśvara), in the text on sporting in the five destinies, it first clarifies the hells. The Fangdeng tuoluoni jing (Dhāraṇī Sūtra of the Vaipulya) says that the Great Expedient Vasu showed himself as a merchant chief, firmly held wrong views, and killed sheep to sacrifice to heaven; he fell alive into hell, and in the hell expounded the Dharma to transform ninety billion sinners, who all arrived at the Buddha's assembly and attained the Path. Why say that he only bears suffering on their behalf without discussing expounding the Dharma? Furthermore, the treatise says that he mostly assumes a Buddha's body; would he not expound the Dharma? Third, from "Now comprehensively" onward, matching all bodies with capacities through the four alternatives, in two parts: First, explaining the marks, in two parts: First, generally showing the four alternatives. The sūtra says: "If sentient beings should be delivered by a Buddha body, he immediately manifests a Buddha body." Does he exclusively manifest a Buddha, or also include other bodies to deliver those beings together? Moreover, does one realm exclusively stimulate a Buddha, or do other realms also stimulate a Buddha's bodies together? Up to the Vajradhara deities, whether the responding is collective or individual, and whether the capacity to stimulate is collective or individual, one must not adhere to one side. Therefore, now comprehensively taking the responses of the ten dharmadhātus to match the capacities of the ten realms, establishing the four alternatives through the contrast of one and many, one can only then see the marks of stimulus and response in the sūtra text. Second, specifically matching the three marks. Not only do the singular and plural of stimulus and response form four alternatives, but persons and dharmas, causes and fruits, also have singular and plural; hence it is necessary to establish two more sets of four alternatives. First, the four alternatives of capacity and response, in two parts: First, from "If wondrous" onward, explaining the four alternatives, in four parts: First, one realm delivering one realm. The "three" refers to the lower three lands; because manifesting a Buddha's body must pervade three places, since everyone from equal enlightenment down to ordinary beings can stimulate a Buddha, three lands are necessary to clarify this response. First, the Land of True Reward: the deliverer and the delivered are purely the single realm of the Buddha. Second, the Land of Expedient Means: spoken of in terms of their origin, they are called the five kinds of people. Once born in that land, their diverse designations disappear; because they all seek Buddhahood, the stimulus and response are also purely of a single realm. Third, the Land of Common Abode: for the time being, it clarifies the perfect capacity at the site of enlightenment stimulating a Buddha, without discussing other forms and categories or including the specific capacity; therefore it also belongs to the first alternative. Second, from "If at the site of enlightenment" onward, one realm delivering many realms. Further using the site of enlightenment to match the next alternative, not only are the forms different, but the faculties are also distinct; though those capable of stimulating are many, the one capable of responding is only one.
3.5
Question: Why not use the two curds to match the next alternative? Why assign the initial milk to two alternatives? Answer: In the original discussion of the Buddha realm delivering many realms, in the two curds the superior and inferior Buddha bodies merge; those of dull faculties see the inferior body which is still biased emptiness and whose substance is not the Buddha realm. Therefore, using the one Middle Way Buddha at the site of enlightenment to deliver the perfect and specific Buddha and bodhisattva realms and the forms of the five destinies is properly called the alternative of one realm delivering many realms.
3.6
Third, from "If there are" onward, many realms delivering one realm. Across various times and assemblies, the three vehicles and eight classes flank and follow the World-Honoured One to transform a single capacity together; or many great expedient manifestations together accomplish the work of conversion; or the Buddha himself universally manifests everywhere to deliver a single capacity. If there is one person who should be delivered by the bodies of the ten realms, Avalokiteśvara manifests ten bodies to expound the Dharma for him. Fourth, from "If the Buddha" onward, many realms delivering many realms. In the text, it temporarily takes assuming the bodies of the ten realms and universally entering the various destinies as this alternative. If detailed, there may be many capacities in the same place who should be delivered by ten bodies, and he also manifests accordingly. From "Applying this" onward, going through the five flavors. If taking root natures as the capacities able to stimulate, and taking the realized essence as that able to respond, then milk only gets one realm delivering two realms, and clarified butter only gets one realm delivering one realm. If taking visible forms as the stimulus and response, then within each flavor there are four alternatives. Since it says "by what body should one be delivered," we know that it properly takes visible forms as the stimulus and response. Students should know that matching the alternatives separately according to lands and flavors is intended to make them easy to understand. Once one has seen the marks of the four alternatives of one and many, they can be freely applied at all times and places. Second, from "Furthermore" onward, the four alternatives of persons and dharmas. The four alternatives above matched persons with persons; the present four alternatives match dharmas with persons. Because the sūtra says "and expounds the Dharma for them," it is necessary to further discuss the four alternatives of persons and dharmas. The first alternative says that Sudhana went to one hundred and ten: these are the cities he traversed. The spiritual friends are the fifty-three persons. Although this is discussed in terms of persons, the intent lies in the differences of the dharmas expounded. The second and third alternatives are clear. The fourth alternative says "a single path transcending birth and death," yet speaks of many dharmas; this refers to opening the Buddha's knowledge and vision within every dharma. Because opening the ten realms and ten thusnesses means they are all the true mark, this is the inconceivable many dharmas. Although various sūtras are cited, these four [alternatives of] many and few dharmas capable of covering [capacities] all demonstrate Avalokiteśvara's virtue of being able to respond. Third, from "Furthermore" onward, the four alternatives of causes and fruits. The above two sets of four alternatives expounded the Dharma to match capacities. Dharma requires cultivation and realization, proceeding from cause to fruit; if one were not like this oneself, what could others emulate? Just like turning the four truths: "Cessation I have realized; the Path I have cultivated." Thus, in the expoundings of all the bodies, each has a cause, fruit, beginning, and end; only then can they cover beings. Therefore, among the four alternatives, the precepts and goodness are coarse and brief, and the retribution stimulated is likewise; hence both cause and fruit are few. In the cause of the śrāvaka, ordinary persons are divided into internal and external, while noble ones have the practices of seeing, cultivation, primary, and auxiliary across the three piṭakas, yet they only realize two kinds of nirvāṇa; hence causes are many and fruits are few. Pratyekabuddhas do not receive the practices of the three learnings; merely contemplating witherings and transformations, they immediately achieve the fruit, and can possess various supernatural transformations; hence causes are few and fruits are many. Bodhisattvas cultivate causes over a long time and with broad practice, and upon attaining the Buddha fruit possess the two wisdoms and myriad virtues; hence both causes and fruits are many. All of these are manifestations of the siddhāntas; the general outline of cultivating causes and realizing fruits is like this. Second, from "Avalokiteśvara" onward, concluding the presentation, in two parts: First, concluding by returning to the sage's ability. Second, from "Some people" onward, reciting others' views and refuting their narrowness. Although they discuss causes and fruits interchangeably and speak of one and many reciprocally, they cannot reveal the substance and marks of the expedient and the real. Now, using the three sets of four alternatives of the ten realms, when compared to their interpretations, the difference is like dust and a mountain peak.
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Linked texts (1)
- 觀音義疏記 — Classical Chinese