觀音義疏記 4
English (machine translation) 4
- Language
- English
4.1
Composed by the Śramaṇa Zhili of Siming during the Song
4.2
Second, from "If of small [capacities]" downward, [there are] the features of benefit for those of small capacity, which has four parts: first, the benefit of curds, which has two parts: first, clarifying the response to small capacities. These are those whose Hīnayāna seeds have ripened first; at first they elicit an inferior response, where from entering the womb down to attaining buddhahood, all the features are inferior. "Kuliṇ"—also [rendered] Lin'er, or Kauṇḍinya—is the leader of these five men. The other four men are Aśvajit, Bhadrika, Mahānāman, and Koli. When the Prince first realized the truth of the four noble truths in the Deer Park, this was called obtaining the sweet dew (amṛta); this is the sun of the Buddha next illuminating the deep valleys. Second, from "Since it is not" downward, making selections in contrast to the great, which has two parts: first, advancing toward the Lotus Sūtra to select [genuine] awakening. Although attaining the Way under the initial teaching is called "sweet dew," since it is not the fifth flavor of clarified butter, how could it enable crossing beyond the two kinds of birth and death? Hence they are not yet called "having crossed over." Therefore saying "and so forth" cites this sūtra. They merely employ one gate to escape the fetters of false and delusive views and thoughts; in fact, they have not yet attained liberation across all realms from the entanglements of the delusions of dust-sand and ignorance; only upon reaching Vulture Peak do they first realize this liberation. Second, from "Not yet capable of" downward, retreating to the Avataṃsaka to determine capacity, which has two parts: first, in regard to the great, it is called milk. Here, because after realizing the small they encountered the great but did not hear it, it is tested that when they were ordinary persons their capacity could not receive the great; the passage about being deaf and blind is in the latter portion of the sūtra. That period was still long, functionally corresponding to the time of the Correct and Equal (vaipulya) and Prajñāpāramitā, yet it can also generally extend to before the Deer Park. Therefore, when Kāśyapa retraced the small capacities, upon receiving the great instruction, [how they were] confused and collapsed to the ground, using what followed to reveal what preceded, that their capacity was not yet capable of the great, the meaning is abundantly clear. Although there was hidden benefit, how could it be, when [delusions of] view and love were blazing and active? Thus, when their capacity was at the Avataṃsaka, it was entirely raw like milk. Second, from "Hearing the Correct and Equal" downward, in regard to the small it is called curds. Chasing urgently to entrust the wealth, [the son] cried out in fear and screamed loudly; speaking gently [to hire him] to clear away dung, he rejoiced and followed along. Then [the father] employed expedients to speak of the suffering of the three realms; because he feared suffering, he cut off the accumulation of views and thoughts. Since he transformed from an ordinary person into a noble one, this is called transforming milk into curds. From "Next hearing" downward is raw curd. The four teachings are all expounded, horizontally gathering all capacities; the small, hearing rebukes, gradually come to aspire to the great and secretly attain the benefit of the Shared [Teaching]; dull-rooted bodhisattvas gain benefits identical to those of the two vehicles; tuning such capacities obtains the flavor of raw curd. One should know that when explaining the five flavors in terms of the teachings, one does not take their thickness or thinness, but speaks only of their successive arising, because the sudden milk is itself clarified butter. If considered in terms of capacities, there is the sense of thickness and thinness; however, speaking with respect to the extremely dull of the three vehicles, for this one category there was no explicit benefit at all in the Avataṃsaka, like milk smelling of blood. When the Tripiṭaka was preached, this capacity became curds, gradually becoming thicker in sequence until reaching the ultimate flavor. From "Next hearing" downward is ripened curd. Not discussing the Tripiṭaka, it fully displays the three of the Mahāyāna; among people of sharp faculties, those who enter the Perfect are numerous; the śrāvakas, reaching this point, are empowered to transmit the teaching. Since in true emptiness it fully discusses the myriad practices, it causes dull-rooted ones to secretly attain the distinct benefit; in terms of tuning gradual capacities, it is called the flavor of ripened curd. Fourth, from "Next hearing" downward is clarified butter, which has two parts: first, the Lotus Sūtra, which has two parts: first, clarifying that all three vehicles attain buddhahood. Relinquishing the expedient four truths of the previous three teachings, it preaches solely the one real, unsurpassable Way, and further opens the expedient gates of the three teachings, showing that all are the true characteristics of the One Vehicle; this is the two wonders of "treating" and "transcending" of this sūtra. Because it speaks of this wonder, it first causes the parched grain of the two vehicles to sprout again, and the expedient doubts of the bodhisattvas of the three teachings to cease forever; therefore there is not a single one who does not attain buddhahood. Second, from "Therefore it says" downward, proves that the entire lifetime [of teachings] jointly enters clarified butter. If great capacities matured first, then upon first seeing the Avataṃsaka they immediately entered the Buddha's wisdom; if small capacities matured first, then they had to be guided gradually, and only now, hearing the opening and relinquishing, do they attain the Buddha's wisdom. What was attained at first and what is attained now are both the Buddha's wisdom; both are likened to clarified butter, except that the former combined the Separate, whereas reaching here it is purely Perfect. Second, from "If again" downward, the intention of the opening and revealing of the Nirvāṇa Sūtra is fully manifested in the Lotus. The great battle array of the capacities clinging to expedients has already been broken; it is further necessary for the Nirvāṇa to gather in the remaining factions. Therefore, after the Lotus, it again speaks of prajñā to tune and ripen their minds, causing them to attain the flavor of clarified butter in the Nirvāṇa. Therefore, that sūtra, in the latter portion of the Prajñāpāramitā section, summarizes the sequence of the five flavors, saying: "From Mahāprajñā emerges the Mahānirvāṇa." As for preaching the superior three cultivations: that sūtra explains three kinds of three cultivations: first, perverse; second, inferior; third, superior. "Perverse" means the permanence, bliss, self, and purity taught by worldly perverse masters. "Inferior" means breaking perverse attachments relying on the Buddha's half-letter teaching, asserting impermanence, non-bliss, and non-self. "Superior" means breaking inferior cultivations relying on the Buddha's superior teaching, asserting permanence, bliss, self, and purity. The dharmakāya is constant and eternal, without any change; roaming among the flowers of awakening, it delights in receiving bliss; endowed with the eight masteries, none can obstruct it; one who cultivates like this enters the secret treasury, which is called the superior three cultivations. Second, from "This is" downward, concludes by drawing parallels, in three parts: first, concluding with the Buddha body. Second, from "Or manifesting" downward, draws a parallel with other bodies. Since the Buddha body can preach the teachings of the five periods, if other bodies are manifested, they likewise, during the five periods, guide true practitioners to transform in accordance with the flavors. Furthermore, one must discuss manifesting multiple bodies to cross over one person, or one crossing over many, or one crossing over one, or many crossing over many. Since this is so regarding persons, the pairs of person and Dharma, cause and effect, and few and many each form four alternatives; therefore, at the outset, three sets of four alternatives were established beforehand, so that the features of stimulus and response in the bodies and teachings could be exhausted. Third, from "Defiled lands" downward, draws a parallel with pure lands. As in the World of Peace and Bliss, bodhisattvas are countless and śrāvakas are likewise so; truly, because the Dharma has sudden and gradual, persons are divided into great and small. As fully detailed in the nine grades of rebirth into that land, entering great or small ranks is entirely due to hearing the Dharma. By this test one knows that in responding to that pure land to deliver sentient beings, one must discuss the two kinds of body and speech, gradual and sudden. Second, from "Herein" downward, the fundamental contemplation and compassion: as explained above, manifesting forms across the three lands and transforming beings through the five periods, the defiled refers to Śākyamuni and the pure to Amitābha; the transformative deeds of the two Buddhas are fully set forth in the textual teachings, in order to reveal that Avalokiteśvara's manifestation of the Buddha body is no different from this, because partial reality and ultimate reality are identical in essence and function. If the fruition function is like this, how could it lack a fundamental cause? Therefore, tracing back to the fundamental contemplation and vows, when cultivating the contemplative practice of the Separate and Perfect [teachings], [Avalokiteśvara] gave rise to compassionate vows, resolving to manifest bodies and preach the Dharma throughout the dharmadhātu to deliver all sentient beings. Now abiding in Tranquil Light, perfumed by the fundamental vows, he can pervade the three lands; the benefits of form and voice correspond to those in the previous rescue from distress. They have already been fully explained in the text of the fundamental vows. Third, from "Question: The sūtra" downward, selects between the name and essence of the land, which has two parts: first, discerning the name of the land, which has two parts: first, question. The name Sahā is translated as "Endurance"; among the realms of common abode, it does not even extend to purity, so how can one explain it fully in terms of the three lands? Second, answer. The bodhisattva raised one [land] as the starting point of the question, while the Tathāgata answered in terms of the pervasiveness of the Dharma, hence saying: "Roaming through various lands with various forms." Horizontally spanning the ten directions and vertically penetrating the three lands, he therefore speaks of "various"; all are places through which Avalokiteśvara's transformation body roams. This is an explanation based on the text, in terms of the Tathāgata's answer exceeding the question. If considered further in terms of the principle, its features are clear. Why? The sūtra indicates that the lands of Expedient [Means with Remainder] and of Real Reward are not separate from the Sahā world. Hence it says: "If one hears of his long lifespan and believes and understands with deep faith, then one sees the Buddha constantly on Vulture Peak, surrounded by the assembly of great bodhisattvas and śrāvakas, preaching the Dharma." Since it says "constantly on Vulture Peak," then when the kalpa fire blazes, this land is secure. Furthermore, with bodhisattvas and śrāvakas together forming the audience, how is the Sahā not the land of Expedient Means? It further says: "Again, one sees the Sahā world, its ground made of lapis lazuli, and even its towers all formed of jewels, with the assembly of bodhisattvas all dwelling therein." Since it says "again sees," it is not the former place; there are only bodhisattvas, not sharing it with śrāvakas, so that pure bodhisattvas form the saṅgha. By this test one knows that Sahā is itself [the land of] Real Reward. These texts are all wondrous contemplations of the four faiths; right within Endurance one sees the two lands. With Avalokiteśvara's profound wisdom roaming in Sahā, how could it be tolerated that he only responds to the defilement of common abode? Second, from "Question: The two" downward, clarifies the essence of the lands, which has two parts: first, question. The Dàzhìdù Lùn says: "Beyond the three realms there is a pure land; śrāvakas and pratyekabuddhas are born in it, receiving a dharmatā body, not a fragmented birth," which is the land of Expedient Means. The Pañcaviṃśatisāhasrikā says: "The dharmakāya Buddha preaches the Dharma to bodhisattvas of the dharmatā body"; the audience hearing the Dharma are not people of birth and death, but it speaks only of bodhisattvas not shared with the two vehicles, which is the land of Real Reward. The two lands are different, yet both are called "dharmatā"; how are they distinguished? Second, answer. In the Hīnayāna's ash-transformation and cessation, there is no birth beyond the realms; when the treatise says "emerging beyond the realms" and speaks of "receiving a body," this is based on the Mahāyāna teaching. The dharmatā of the Mahāyāna is inherently eternal in its essence; it is the source of all forms and minds. Why? The small [vehicle] holds that form and mind exist due to [delusions of] view and thought; hence when the causal fetter is severed, its fruit is forever forgotten. The great [vehicle] teaches that form and mind arise and perish due to affliction, but do not exist because of affliction; their essence is dharmatā. If views and thoughts are exhausted while ignorance remains entirely, then this corresponds to the form and mind of the dharmatā of ultimate truth. When the arising and perishing of Expedient Means has ignorance partially broken and the original nature partially manifested, this functionally corresponds to the form and mind of the dharmatā of the Middle Way. When the arising and perishing of Real Reward has ignorance completely exhausted, one returns to the eternal form and mind of the original nature, free from the characteristics of arising and perishing; this is Constant Tranquil Light. Now, in clarifying the lands of Expedient Means and Real Reward, the name "dharmatā" is the same, but discussed in terms of severing delusions, ultimate truth and the Middle are greatly different. Second, from "Next clarifying" downward, bodhisattvas, which has two parts: first, clarifying the features of response, which has two parts: first, assisting the Buddhas differently. Horizontally discussed, there are four teachings; vertically, there are three lands. The four teachings of common abode each have their teaching lord, and each has bodhisattvas assisting and supporting the teaching of capacities. The two teachings of Expedient Means and the single Perfect [Teaching] of Real Reward each require bodhisattvas to assist the Buddha in meeting conditions. Second, from "Responding to sharp" downward, responding to conditions differs. Divided roughly, the faculties of the sudden division are sharp, while the faculties of the gradual teachings are dull. If discussed in detail, within the sudden the Separate is dull, and within the gradual the Perfect is sharp. The Dharma preached is relinquished or raised in accordance with capacities; the bodhisattvas assisting the Buddha also alter accordingly; this cannot be fully detailed in text and should be reflected upon according to the teachings. Second, from "Herein" downward, clarifies the fundamental contemplation. In the Buddha section, it was briefly stated. Second, pratyekabuddhas. If speaking of solitary realizers (pratyekabuddha), since they do not meet a Buddha to receive instruction, how could they preach the Dharma? Wishing to transform sentient beings, they merely manifest divine transformations. Now saying "preaches the Dharma" refers to those who receive the teaching of causes and conditions during a Buddha's lifetime. This explains provisional manifestation, which also guides their kind to transform in accordance with the flavors, identical to the śrāvakas. Fourth, from "Next clarifying" downward, śrāvakas, which has two parts: first, clarifying what is manifested. Second, from "Secretly within" downward, clarifying the one capable of manifesting. The preceding enumeration of what was manifested was completely identical to true practitioners; now, clarifying the one capable of manifesting reveals that they are great provisional manifestations. Herein there are four parts: first, the intention of the one capable of manifesting. Outwardly displaying provisional traces, the intention lies in adorning the twin trees of nirvāṇa. As for the "twin trees": in each of the four directions there is a pair; in the eastern direction one pair consists of one withered and one flourishing; the south, west, and north are also like this. The east's withered and flourishing symbolize permanence and impermanence; the south, bliss and non-bliss; the west, self and non-self; the north, purity and impurity. When the Tathāgata lay with his head to the north between them and entered parinirvāṇa, this symbolized neither-permanence-nor-impermanence, and so forth. The sūtra text briefly enumerates six persons in the causal stage—Śāriputra, Maudgalyāyana, Subhūti, Aniruddha, Kāśyapa, and Ānanda—and one person in the fruition stage, namely the Tathāgata; all of these are well able to adorn the twin trees. This is because the Tathāgata, Śāriputra, and the others have long realized the three virtues, and wishing to enable sentient beings to enter the secret treasury, they symbolize the true four virtues that are neither-permanence-nor-impermanence and so forth. At first, in the Tripiṭaka, master and retinue together joined with all true practitioners, diligently cultivating and realizing impermanence, non-bliss, non-self, and non-purity, forming the four withered. Next, during the two curds, praising the Perfect and refuting the biased, shaming the small and admiring the great, they preached the bodhisattva Dharma, guiding sentient beings to break through impermanence and cultivate and learn permanence and so forth, forming the four flourishing. Reaching the Lotus assembly and this present Nirvāṇa, they guide sentient beings all equally to realize and enter the Great Parinirvāṇa of the four virtues of the Middle Way that are neither withered nor flourishing. The sūtra indicates that the transformative deeds of master and retinue over a lifetime are now accomplished, and therefore manifests this through the nirvāṇa between the twin trees; hence it says that the six persons and the Tathāgata can adorn the twin trees. Such is Avalokiteśvara's intention in manifesting the body of a śrāvaka. Second, from "Next citing" downward, the persons capable of manifesting. The various good spiritual friends seen by Sudhana, such as the monk Sāgaramegha and the monk Supratiṣṭhita, manifested śrāvaka bodies to preach the teachings of the Separate and Perfect [teachings], yet when the capacities of the two vehicles knocked, they immediately preached the Tripiṭaka and Shared [teachings]. Since they abide in the inconceivable Dharma-gate, what could they not preach? This matches the present text's four alternatives of person and Dharma. Third, from "Next citing the Great" downward, the Dharma capable of manifesting. Above, persons capable of manifesting were generally revealed in terms of the Dharma; now, this specifically shows the technique of manifesting the small; hence it cites the Great Sūtra's four kinds of wisdom contemplating the twelve links of dependent origination to attain the fruits of the four vehicles. If Avalokiteśvara cultivates the contemplation of the Separate [teaching], he sequentially uses the four wisdoms to contemplate conditions; if he cultivates the contemplation of the Perfect [teaching], he uses the four wisdoms of causes and conditions in a single mind, and regarding each and every one, he gives rise to vows to deliver all sentient beings. Neither grasping the four characteristics nor abandoning the four dharmas—because he does not grasp, they are not existent; because he does not abandon, they are not empty—doubly blocking both extremes is the unconditioned vow, and doubly illuminating sentient beings and phenomena is the fourfold compassion. Now that his practices and vows are accomplished, he manifests the four forms and voices throughout the dharmadhātu to respond universally to all. Now, among the four, the lower wisdom is specifically taken as the Dharma capable of manifesting.
4.3
Fourth, from "Question" below, drawing on a critical analysis, in two parts: first, the question. Because the preceding differentiation showed the bodies of the ten realms responding to the capacities of the ten realms, where the interaction of unity and multiplicity forms four alternatives, yet ultimately there is a Buddha saving those in the Buddha realm; hence the present question. In the answer, that equal enlightenment saves those of the first ground is spoken in terms of the separate teaching. Because the six identities with Buddhahood of the perfect teaching are too broad in meaning, it is when entering the grounds in the separate teaching that the meaning of the Buddha realm becomes distinct. Why is this? The three grades of worthies in the separate teaching make use of the methods of contemplation practiced in the three vehicles; entering the grounds and realizing the Middle, they vastly transcend the nine realms, because their initial [enlightenment] and fundamental [nature] partially unite, their essence and function being identical to a Buddha's. However, since this is a partial realization, delusions must be heavier or lighter and wisdom must be evaluated as shallower or deeper; therefore, one at a higher stage manifests an other-transforming Buddha to save the self-practicing Buddha at a lower stage. Taking an analogy among humans of a master instructing a disciple, one must know that the Buddha capable of saving either manifests the eight phases or sits on the flower-king throne, while the Buddha who is saved must assume a causal body; since a Buddha's dignified bearing does not assume the character of receiving the Dharma [from another], the Buddhas of the four teachings all possess non-teacher wisdom. Moreover, here we provisionally say that equal enlightenment saves the first ground; if the fundamental is lower and the traces higher, one could say that the first ground saves equal enlightenment, showing that the trace of the Buddha is the body of wondrous enlightenment, precisely because of the empowerment by the ultimate fruition. Second, from "Second, explaining..." below, the celestial bodies, in six parts: first, the Brahma King, in two parts: first, explaining the name and characteristics. Second, from "Avalokiteśvara..." below, explaining the original contemplation. The environment and body of this heaven are mostly white; when Avalokiteśvara was in the causal stage, he contemplated the white color—that it is identical to emptiness, provisionality, and the Middle—and abided in the white dharmadhātu, which is this very intrinsic, true, eternal self-nature, termed the King Samādhi. "Neither grasping nor relinquishing": not grasping the form of existence in this meditation refers to [severing] view and thought [delusions]; not grasping the form of emptiness in this meditation refers to [severing] dust-and-sand [delusions]; not grasping the forms of both existence and non-existence, nor of neither existence nor non-existence, refers to [severing] ignorance. Thus, not following the three delusions, he is not born into the three lands of this meditation. Because of "not relinquishing", he can respond by becoming an ordinary Brahma King in the [land of] common dwelling; he can also respond by becoming an expedient Brahma King, which the Āgama refers to as "having already realized the three fruitions" and being about to enter the land of expedient means; and he can also respond by becoming a real-reward Brahma King, which the Benevolent King [Sūtra] refers to by "because of realizing the seventh ground, he expounds the discourse on leaving desire, which also refers to the desires of the three delusions." Manifesting bodies through the four alternatives is precisely stimulus and response, matching unity and multiplicity to form the four alternatives. Guiding the real through the expedient means guiding the real practitioners of the three lands. This is fully as stated in the Buddha section. The various bodies below should all be patterned after this. Second, Śakra. Third, Īśvara. Fourth, Maheśvara. Fifth, the Great Heavenly General. The explanation of Vaiśravaṇa is omitted, as it is readily understood. Third, from "Lesser King" below, the human bodies, in five parts: first, the lesser king. Second, the elder. The ten virtues that excel others, as stated in the fifth [fascicle] of the Commentary on the Larger Text: "A worldly elder is endowed with ten virtues: first, noble lineage; second, high position; third, great wealth; fourth, awe-inspiring might; fifth, profound wisdom; sixth, advanced age; seventh, pure conduct; eighth, complete propriety; ninth, praised by superiors; tenth, turned to by inferiors. His lineage is the descendant of the Three Sovereigns and Five Emperors, a family of high ministers wearing sable and hairpins; his position is that of an assisting prime minister, like seasoning plum and balancing scales; his wealth is like copper hills and golden valleys, abundant and lavish; his awe-inspiring presence is like severe frost, solemn and dignified, accomplished without sternness; his wisdom is like a military arsenal in his chest, extraordinary and transcendent; his age is venerable and majestic, commanding deference as a model for all; his conduct is like a white jade tablet without blemish, acting just as he speaks; his propriety is measured and orderly, a standard revered by the world; above, he is respected by the ruler; below, he is the refuge of the four seas." Internally, these correspond to the ten merits of the Tathāgata and the ten virtues of the contemplation of mind, which are fully set forth in that commentary. Third, the householder. Fourth, the magistrate. Fifth, the brāhmaṇa. Fourth, from "Next listing..." below, the fourfold assembly. For monk (bhikṣu), some say it has a translation, while some say it has none. For those who say it has a translation, here it is rendered as "remover of famine." When sentient beings are in the causal stage, lacking the Dharma to nourish themselves, their karmic recompense mostly suffers from famine and lack; the monastic precepts and practices are an excellent field of merit, able to generate wholesome qualities in beings and remove the famine of both cause and fruition. For those who say it is untranslated, the name contains three meanings: first, destroying evil; second, terrifying Māra; third, mendicant; and so forth. For nun (bhikṣuṇī), bhikṣu is the same as above; nī is translated here as "woman." Upāsaka is translated here as "approaching and serving man." Upāsikā is translated here as "approaching and serving woman." Because they have received the refuges and precepts, they are fit to approach and serve the two monastic assemblies. Furthermore, the two lay assemblies are sometimes translated as "pure-faith gentleman" and "pure-faith lady." Fifth, women. Sixth, boy and girl. Seventh, the eight classes of beings, in eight parts: first, devas; second, nāgas; third, yakṣas; fourth, gandharvas; fifth, asuras; sixth, garuḍas; seventh, kiṃnaras; eighth, mahoragas. Eighth, Vajra[-holding spirits], in two parts: first, explaining characteristics; second, questions and answers, in two: first, question; second, answer.
4.4
Second, the general response, in three parts: first, citing the heading to show the textual meaning, in two: first, citing the heading. Second, showing the text, in two: first, from "Name" below, explaining the broad scope of meaning based on the text, in two: first, interpreting according to the text, in two: first, explaining that the descended responses pervade the three lands. Speaking in terms of common dwelling, the lands of the ten directions are different; with regard to the upper two lands, there are no different regions; thus common dwelling is distinguished from expedient means by unity and difference, expedient means is distinguished from real reward by interpenetration and non-interpenetration, and real reward is distinguished from tranquil light by form and formlessness. As for the categories of sentient beings within common dwelling, they cannot be likened even to dust and sand, yet Avalokiteśvara can manifest his three karmas to save all of them. The thirty-three bodies listed in the sūtra text are merely a brief indication. Desiring to reveal his omnipresence, it generally indicates this, stating that he "roams through the lands in various forms, delivering sentient beings." Second, from "In various..." below, demonstrating the three broad aspects on the basis of the general text. If one does not clarify the three broad aspects and merely relies on the specific responses, one will end up limiting and restricting Avalokiteśvara's manifestations and transformations. Second, from "Although the words..." below, concluding the broad scope of meaning. Third, from "Sudhana..." below, examining the meaning to expose the narrowness of others, in two parts: first, showing the text to be broad while their interpretation is narrow; second, refuting the establishment of a thesis that contravenes the meaning. If one investigates the present import, one bodhisattva body can manifest the ten realms, and furthermore it says, "roams through the lands in various forms, delivering sentient beings"; the meaning of the three broad aspects is clearly demonstrated and is beyond conception and expression. The sūtra text clearly demonstrates the universal manifestation through all gates, and the Buddha's intent was to make known the revelation of the original nature. On what textual meaning did they claim that it is a dream or illusion and not real? This is utterly depreciating and degrading the wondrous scripture. Thus we know this master merely saw the brevity of the text and did not fathom the perfect nature of the principle, and therefore made such a judgment.
4.5
Third, encouraging offerings, which has two [parts]: first, presenting the heading and setting forth the intent; second, from "The Buddha answered" onward, setting forth the intent, which has two [parts]: first, explaining that beginning and end correspond to each other, which has two [parts]: first, showing the establishment of the sections here, which has two [parts]: first, both before and after are sets of three, which has two [parts]: first, recounting the preceding three; second, from "After the Buddha answered" onward, showing the present three; second, from "Yet generally" onward, explaining the mutual citation of the general and specific; second, from "Some say" onward, refuting others for impairing the meaning. The preceding three and following three, opening and closing from beginning to end, each correspond properly to one another. If one takes the general answer as praising virtue, that would cause the following three meanings not to correspond; the Buddha used the general answer to broaden the preceding specific answer, and if one discards the general answer, it would make the meaning and intent of the three broadnesses not apparent. Hence it is said to "impair the meaning." Second, from "Question: After..." onward, resolving doubts through question and answer, in two rounds, which has two [parts]: the first round, which has two [parts]: first, doubting that previously there was no compliance with the directive; second, answering that silent mindfulness constitutes the capacity, which has two [parts]: first, explaining silent mindfulness. Previously, when encouraging the upholding of the name, he only commanded mental mindfulness; therefore, in receiving the directive, one should simply remain silently inward. Later, when encouraging offerings, one must rely on external objects to express inner intentions; therefore he untied the necklace to make a Dharma offering. Second, from "Moreover, wishing to" onward, mutual constitution of capacities. Previously presenting the three karmas was already a manifest capacity, and complying with the directive in silent mindfulness further constitutes a hidden response; here, past goodness alone constitutes a hidden capacity, and complying with the directive by untying the necklace directly constitutes a manifest response. Preceding and succeeding mutually appear, each possessing deep purport. The second round, which has two [parts]: first, the question, questioning the response by means of the capacity; second, the answer, revealing the response by means of the capacity. Second, from "First, encouraging" onward, explaining the meaning according to the text, which has two [parts]: first, dividing the text; second, from "First praising" onward, explaining the meaning, which has two [parts]: first, encouraging offerings, which has two [parts]: first, praising beauty; second, from "Disclosing the offering" onward, disclosing the intent. As the Śūraṅgama Sūtra explains the fourteen kinds of virtues of fearlessness, taking rescuing from the seven perils, granting the two wishes, and freeing from the three poisons, etc., as bestowing fearlessness. In the present chapter, since bestowing fearlessness is explained after the second question and answer, it seems to take manifesting bodies and expounding the Dharma as bestowing fearlessness. If based on the text stating "in terrors, urgencies, and distress, he is able to bestow fearlessness," this can also generally cover the preceding question and answer; thus both real and manifestative bodies are capable of bestowing, and both hidden and manifest benefits obtain fearlessness. Second, complying with the directive, which has two [parts]: first, the outline; second, from "The sūtra text" onward, the explanation, in six [parts]: first, complying with the command, which has two [parts]: first, explaining untying the necklace, which has two [parts]: first, the literal explanation, which has two [parts]: first, evaluating the text on the multiple jewels; second, from "If according to" onward, explaining the value of a hundred thousand, which has two [parts]: first, the question. The sūtra uses the physical necklace to represent the necklace of practice; since the virtues of the various grounds adorning the dharmakāya have gradations, worldly jewels, expensive and base, are used as representations. Now, since Akṣayamati has attained a high stage, his necklace ought to use a priceless jewel; how could it be worth merely one hundred thousand ounces of gold? Second, the answer. Stating "a hundred thousand" briefly indicates a large number, just as saying "the hundred surnames" does not limit it to exactly one hundred; "the myriad commoners" is also like this. Discerning the necklace in terms of the stage, it is certainly priceless. Second, from "If from the perspective of" onward, the contemplative explanation. Stating "a hundred thousand" uses worldly numbers to represent principle contemplation; how could it be solely based on phenomena to determine quantity? The neck is what is adorned, hence it represents the Middle Way, which is inherent virtue. Giving rise to cultivation entirely from nature, all the practices that are able to adorn are free from attachment. This practice accords with nature, like a necklace upon the neck. As for stating "untying": although a bodhisattva possesses all virtues of seeking above and transforming below, they are never not in accord with constant renunciation; wishing to show sentient beings the practice of constant renunciation, he thus untied the necklace to give it as an offering. The Mahāsaṃnipāta mainly illuminates the necklace of practice adorning principle. One ground completing ten thousand means thoroughly realizing the single mind: the ten realms and a hundred dharmas, a hundred realms and a thousand dharmas, a thousand realms and ten thousand dharmas—these ten thousand dharmas are inherently complete in nature; giving rise to cultivation entirely from nature, they are redesignated as the myriad virtues, which are the three trainings, six perfections, samādhis, dhāraṇīs, supernormal powers, wisdom, four immeasurables, four means of embrace, three mindfulnesses, eight liberations, ten powers, and fearlessnesses—the ten grounds are all able to realize them partially. The myriad virtues then become a hundred thousand; thus we know the stated number is not solely phenomenal. Second, from "Dharma offering" onward, explaining the Dharma offering, which has two [parts]: first, the ancient view taking it as valuing the Dharma offering. Giving material gifts because of revering the noble Dharma would divide material and Dharma into two streams; how could the principle be so? Second, now explaining it as offering in accord with Dharma. Dharma is the round and eternal inherent principle of the three truths. Now, recognizing that material is itself the nature, all dharmas tending toward material is a tending that cannot be surpassed. Since material is still unobtainable, how could there be tending or non-tending? Therefore material and Dharma are not two and not distinct. Outside material there is no Dharma; outside Dharma there is no material. How could it be only material? The giver and the recipient are both empty, provisional, and Middle, none not being the dharmadhātu. Only in this way is it called giving rise to a dharmadhātu offering with a dharmadhātu mind facing a dharmadhātu objective realm. From "Regarding material" onward, citing the Vimalakīrti Sūtra, where one necklace was divided into two portions, one portion given to the lowliest beggar and one portion offered to the Tathāgata Duṣprasaha. And he spoke these words: "If a donor gives with an impartial mind to a single lowliest beggar, just like the mark of the Tathāgata's field of merit without differentiation, equal to great compassion without seeking retribution, then this is called being fully endowed with the Dharma offering." That commentary explains: "This is contemplating the field given to, entering the impartial dharmadhātu without dual marks, accomplishing causeless compassion, and being fully endowed with all Buddha-dharmas. Not seeking the retribution of conditioned cultivation is precisely the assembly fully endowed with the Dharma offering." With such clear text, how can the masters solely explain the Dharma offering in terms of preaching the Dharma? In that commentary, the lay practitioner of that sūtra contemplates the field of compassion as being dharmadhātu-equal to the Buddha. Now when Akṣayamati faces the field of reverence and it is called a Dharma offering, how could it not be equal to all those sentient beings? Second, from "Unwilling" onward, not accepting, which has two [parts]: first, the literal explanation; second, the contemplative explanation. The non-accepting samādhi is ultimate emptiness. The three contemplations in a single mind leave nothing unbroken: because it is identical to emptiness, it does not accept existence; because it is identical to provisionality, it does not accept emptiness; because it is identical to the Middle, it does not accept the two extremes; illuminating emptiness and provisionality, it does not accept the Middle Way. Such non-acceptance being within a single mind only then departs from gradual stages and mere emptiness. Since the meaning of the five non-acceptances pervades the Mahāyāna, it should be examined. Third, from "Repeatedly addressed" onward, offering again. Three meanings explain pity: the first two are for one's own practice, the latter one is benefiting others; this is still the literal explanation. Due to having no equal, Avalokiteśvara's acceptance is again sought based on principle contemplation. How so? Expounding non-acceptance in the perfect [teaching], nothing is left out regarding all dharmas; hence ultimate non-acceptance is precisely ultimate acceptance. Thus it is said, "by having nothing received, one receives all receipts." Fourth, the Buddha's encouragement. Fifth, accepting the offering. Avalokiteśvara's original ground is known only to the Buddha; now manifesting a causal body, he must seek the ultimate fruit; thus although he accepts the offering, he turns and offers it to the field of reverence. Dividing one necklace into two portions represents that a single practice must possess two causes: principle is the direct cause, phenomena are the conditioning and revealing [causes]; phenomena and principle being non-dual is called the wondrous cause, which can accomplish the inconceivable fruit of the two bodies. The Dharma has no increase or decrease yet can emerge from entanglement, because nature is cultivation; the saṃbhogakāya has severing and realization. Yet it is not an accomplished deed, because cultivation is nature. If so, only then is it called the cause of phenomena and principle tending toward the fruit of Dharma and saṃbhoga. Not discussing the nirmāṇakāya is because when a causal person tends toward the fruit, it should represent the two bodies; if Dharma and saṃbhoga are accomplished, manifestative function naturally arises. Sixth, concluding the virtues. The verse recapitulation following the text was not translated by Master Kumārajīva; various masters all claim it existed in the Sanskrit text. Jingxi said: "This also leaves Master Kumārajīva's deep intent unfathomed." The Continued Biographies of Eminent Monks states, "The verses were translated by Jñānagupta." When Zhiyi appeared, these verses had not yet circulated, hence he did not explain them. Jingxi, in the Fuxing ji, also cited the text 'returning to strike the original person'; thus we know that fully explaining them also presents no hindrance in principle. Recently there is Dharma Master Shi of Tianzhu Monastery, who divided the text to correlate with the prose; the two kinds of questions and answers match like tally-halves. Now following his outline, I briefly clarify these verses. The verse has twenty-six stanzas, divided into three: the first stanza recapitulates both questions, which has two [parts]: first, one line praising virtue. The World-Honoured One possesses the marks truly because he is adorned by the myriad virtues; therefore praising the marks is praising virtue. Next, from "I now" onward, three lines questioning both, which has two [parts]: first, one line containing both preceding questions. The prose first asked about the causes and conditions of obtaining the name, and next asked about the marks of wandering and transforming in the three karmas. Now since it recapitulates, how could it lack the latter question? Hence we know that within the line the two words "ask him" additionally contain the subsequent question. Second, from "Disciple of the Buddha" onward, two lines specifically recapitulating the initial question; the text is very clear. Second, from "Fully endowed" onward, twenty-two stanzas recapitulating both answers, which has two [parts]: first, two lines of narrator's connective words, which should properly be spoken in prose. Their being in verse now is either because the compiler of the sūtra versified them conveniently, or because Jñānagupta translated them in verse; whether continuous or dispersed, it makes no difference. Second, from "Listen to" onward, directly recapitulating the Buddha's answer, which has two [parts]: first, one and a half stanzas adding a recapitulation that generally praises the vows and practices. The two words "listen to" order one to be attentive. A practitioner of Avalokiteśvara, with a single mind and three wisdoms, contemplates their categories of sounds. Causing immeasurable suffering to be liberated all at once is precisely the already accomplished practice of benefiting others. Manifesting forms in the three lands without moving the true mind is only then called skillful response. Appearing and going everywhere, it is thus called "the various directions." These two lines generally praise the realized real and manifestative bodies; next they generally discuss the practices and vows capable of accomplishing them. First, explaining the broadness of the four universal vows of the initial mind, and further showing that practicing actions through kalpas is immeasurable. Because the vows are deep, there is no regression over a long time; because the time is long, the Buddhas encountered are particularly numerous. Following the Buddha's actions is only then called serving the Buddha and cultivating the Buddhas' practices. Generating pure vows before each and every Buddha refers to the specific vows of the subsequent mind. If not so, how could true wisdom universally uproot all suffering, and how could manifestative bodies universally liberate everyone? Second, from "I for..." onward, specifically recapitulating the two answers, which has two [parts]: first, recapitulating the initial answer on Avalokiteśvara obtaining the name, which has two [parts]: first, one stanza recapitulating the general answer. Presenting the essentials, it is therefore called "briefly speaking." Hearing the name and therefore invoking is the verbal karma capacity; seeing the body and therefore paying homage is the physical karma capacity; mindfulness in the mind properly corresponds to the mental karma capacity. Above, the hidden response was explained; now it says seeing the body, so both responses are complete. One may also see the body of wondrous wisdom, which does not diminish the hidden response. In the prose general answer, the capacity only invoked the name, whereas in the specific answer, the capacity possessed the three karmas; coming now to the verse recapitulation, the three karmas are in the general and only mental mindfulness is in the specific—the interwoven text mutually appears, which is the skill of the verse. Second, from "Suppose..." onward, recapitulating the specific answer, which has two [parts]: first, twelve stanzas recapitulating the seven perils, in twelve [parts]: first, one stanza recapitulating the first peril of fire, as explained in the preceding commentary. All subsequent perils can be known by analogy.
4.6
Question: In the prose above, when seeking freedom from the three poisons, one constantly mindfulness of Avalokiteśvara. The Commentary says: “Constant mindfulness is indeed right mindfulness; it is fully realizing that the afflictions are none other than the true reality, with neither subject nor object.” Why do the verses now say “be mindful of that Avalokiteśvara”? Since “this” and “that” are distinguished, how can subject and object be forgotten? Answer: The wondrous perfect teaching cannot be sought through ordinary sentiment. Though the texts seem contradictory, their meaning converges on a single principle: it is because difference is taught precisely in the undifferentiated, so how could difference be separate from the undifferentiated? When the present text says “that”, the meaning applies in two directions. If considered from the perspective of the Buddha's preaching, Avalokiteśvara is “that”, which distinguishes “this” and “that” in terms of master and disciple. If considered from the perspective of sentient beings being mindful of that Avalokiteśvara, this distinguishes “this” and “that” in terms of stimulus and response. When expounded by the wondrous teaching, master and disciple, stimulus and response, are all the dharmadhātu, each perfectly integrated. Sentient beings stimulate that Buddha within their own minds; the Buddhas respond back to those beings within their own minds. When practitioners of this teaching encounter suffering and difficulties and are mindful of that Avalokiteśvara, how could it mean that the subject of mindfulness is separate from the object of mindfulness? It is because they know that all is the dharmadhātu. One fully realizes that that Avalokiteśvara is inherently present in the very thought itself; since one knows this is present in the very thought, what subject and object could there be? Therefore, although “this” and “that” are distinguished, both subject and object are utterly eliminated. Hence, though the verse text says “be mindful of that”, it does not contradict the right mindfulness discussed above in the slightest.
4.7
Question: Seeking release from suffering and difficulties by mentally being mindful of Avalokiteśvara—all capacities and conditions can stimulate the sage. Why does the present explanation of “mindfulness of that” interpret it solely in terms of the perfect [teaching]? Can it be that capacities such as those bound to karmic retribution cannot stimulate [a response] at all? Answer: By the power of the king of samādhis, rescuing from each single difficulty is discussed in terms of ten turns, beginning with liberation from evil retribution and culminating in entry into tranquil light; among the capacities of the ten realms, who does not receive benefit? In the Commentary's explanation of the earlier response, this principle is made fully manifest. The verses expand the seven difficulties into twelve, and each should fully elucidate the ten turns of stimulus and response. However, because the intent of this section rests precisely in clarified butter, in the prose the Buddha indicated the mental capacity solely by enjoining constant mindfulness; and constant mindfulness must be free of refutation and establishment. Now, hearing the restatement in verse, “be mindful of that Avalokiteśvara”, one would inevitably doubt, saying: “Previously we were told to eliminate the object, but now we are instructed to be mindful of that—how is this not contradictory?” Therefore, one must explain this underlying objection in terms of the perfect [teaching]: since “this” and “that” are identical with thought, how could subject and object remain? Practitioners should know that although Avalokiteśvara's response to beings leaves nothing out, our school instructs people solely by focusing on wondrous contemplation. For this reason, the earlier Commentary, in explaining the mental capacity, completely set aside other paths and adhered exclusively to the perfect understanding. Now, arriving at the restatement in verse, “be mindful of that Avalokiteśvara”, how could it differ from what came before? If one follows a shallow understanding, one goes against the Great Master's intent. I urge contemporary students, whether in speech or in practice, never to depart from the perfect contemplation. In every suffering and every joy, constantly be mindful of Avalokiteśvara; once a wondrous capacity is formed, how could the perfect response ever fail? The actual benefits of the one reality will be constantly received in thought after thought.
First 7 of 25 passages. Read on
Linked texts (1)
- 觀音義疏記 — Classical Chinese