觀音義疏記 3.6

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.