觀音義疏記 4.5

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.