觀音義疏記 4.3

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.