請觀音經疏 1

English (machine translation) 1

Language: English

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Expounded by Great Master Zhizhe of Tiantai under the Sui.

1.2

Recorded by his disciple, Dharma Master Ding.

This sūtra indicates its title based on person and Dharma. The person is the great being of utmost compassion; the Dharma is the dhāraṇī-mantra of utmost efficacy. The person has two aspects: first, the general; second, the particular. The particular is the supreme name of Guanyin; the general is the auspicious title of Bodhisattva. The particular also has two aspects: first, the capacity; second, the object. The character "invoke" indicates the multitude of capacities able to stimulate. The three characters "Guan-shi-yin" indicate the holy lord able to respond. The Dharma has two aspects: first, function; second, essence. "Dispelling and subduing poisonous harms" clarifies its power and function. "Dhāraṇī" clarifies its proper essence. The essence has two meanings, translated here as able to hold and able to block: holding fast to three meanings and blocking out the two extremes. Function then comprises three: first, worldly affairs; second, practice; third, principle. Worldly affairs refers to tigers, wolves, knives, swords, and the like. Practice refers to the five entrenchments of affliction. Principle refers to the unhindered nature of the dharma realm: being stained while unstained, which is precisely the poison inherent in the nature of principle. Hence it is said that it indicates its title based on person and Dharma.

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The fivefold profound meaning preceding the sūtra (and so forth): The name takes its name from person and Dharma; the dharmakāya of numinous awareness and tranquil illumination is its essence; stimulus and response is its main theme; rescuing from peril and extirpating suffering is its function; and the Mahāyāna is its doctrinal characteristic.

1.5

Regarding the name: all sūtras have general names and particular names. In this sūtra, "person and Dharma" and the like are the particular name; the single character "sūtra" is the general name. The reason there are this general and particular is distinguished by three aspects: first, teaching; second, practice; third, principle. Regarding teaching: the śrāvakas differ, and the names among the various sections are distinct; being distinct, it is particular. Yet being equally expounded by the Buddha's mouth and not composed by other disciples, humans, or devas, it is named general. In terms of practice: there are many paths to enter the Way, not just a single kind; the contemplation gates differ and the cultivation is also distinct, hence it is called particular. When tallying with the Way, they equally return to the one principle, hence it is termed general. Regarding principle: principle is one single Dharma yet has many names, sometimes called tathatā, the ultimate limit of reality, the true mark, ālayavijñāna, and various names; since the names differ, it is called particular. Equally naming the one principle, it is termed general. Now, concerning the particular name, it is again divided into two: first, person; second, Dharma. Person and Dharma complete one another; how could they be separated? Now, wishing to make it easy to understand, two explanations are made: first clarifying the person, next clarifying the Dharma. The person is twofold: first, the person who has the capacity to invoke; second, the person who is the object of invocation. The single character "invoke" indicates this: the person who has the capacity to invoke is the disciple who possesses the capacity to stimulate the Bodhisattva. The three characters "Guan-shi-yin" indicate the person who is the object of invocation. Now, clarifying the capacity to invoke, there are three meanings: first, invoking for oneself; second, invoking for others; third, invoking to protect the true Dharma. All appear in the text below: such as Senā and others being invoking for oneself; such as Yuegaiduo being invoking for others; the seven-syllable verses being invoking to protect the true Dharma. Furthermore, invoking for oneself is the precept of embracing good dharmas; invoking for others is the precept of embracing sentient beings; protecting the Dharma is the precept of embracing the true Dharma. If one grasps the meaning, these three invocations are still just one dharma. Why? For instance, wishing to make one's own body's precepts, concentration, and wisdom bright and pure is precisely embracing good dharmas. If one's own concentration and wisdom are pure and able to benefit others, that is embracing the realm of sentient beings. Therefore the Avataṃsaka-sūtra says: "The mind, the Buddha, and sentient beings—these three are without difference." Hence we know these three dharmas are one. Now dividing into three accords with the practitioner's intention, following the secondary and primary: sometimes one's own practice is primary and the remaining two secondary (and so forth). Invoking for oneself is again threefold: first, invitation by physical obeisance; second, invocation by oral petition; third, invocation by mental vow. For others and for protecting the Dharma, each likewise possesses all three of invitation by physical obeisance, invocation by oral petition, and invocation by mental vow. These three invocations are simply the causes for the stimulus of capacity. Employing the three invocations of invitation by physical obeisance, invocation by oral petition, and invocation by mental vow directly corresponds to the three karmas. Invitation by physical obeisance means bending, extending, bowing, and looking up to extend an invitation, which is invocation by bodily karma. Invocation by oral petition means uttering words to petition and seek, which is invocation by oral karma. Invocation by mental vow means fixing the mind upon an objective, which is invocation by mental karma. All appear in the text below: such as throwing the five limbs to the ground being bodily karma; the four-line verse explaining that great compassion covers all being oral karma; and having a single mind and single intent being mental karma. Furthermore, invitation by physical obeisance is inviting the person; invocation by oral petition is requesting the Dharma; invocation by mental vow encompasses both person and Dharma. Now, regarding invitation by physical obeisance, it is again threefold: first, invocation by fixing the mind; second, invocation in terms of practice; third, invocation in terms of realization. Fixing the mind means, for example, firmly determining the intent, praying, and seeking, exclusively and sincerely extending the invitation; when the capacity is matured, it stimulates the Great Sage. Invocation by practice means, for example, a person who, although not consciously fixing the mind, has three karmas without flaw, pure in body and speech; the Great Being responds naturally. Invocation by realization means, for example, when cultivating buddhānusmṛti-samādhi and it manifests before oneself, the buddhas of the ten directions all manifest before oneself. Since bodily karma possesses these three invocations, speech and mind are also like this, together making nine invocations. Since oneself has nine, the three karmas for others also have nine, and the three karmas for protecting the Dharma also have nine: three times nine is twenty-seven, which, added to the previous twelve, totals thirty-nine invocations. Since the capacity to invoke has thirty-nine, when capacity and object are jointly articulated there are seventy-eight kinds. The person who has the capacity to invoke is sentient beings of the ten dharma realms; among the ten realms, invocation is discussed in nine realms, while the Buddha realm must be examined critically.

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Second, clarifying the person who is the object of invocation: this is Avalokiteśvara. This also has two aspects: first, the general; second, the particular. The particular is the three characters "Guan-shi-yin"; the general is the two characters "Bodhisattva". Also, based on this general and particular, three meanings are clarified: teaching, practice, and principle. Regarding teaching: bodhisattvas all possess all virtues and universally cultivate the ten thousand practices; in order to match sentient beings' needs and set up teachings, each establishes a single name, just as Mañjuśrī is called by Wondrous Virtue, and Maitreya is named by Compassionate Mind. This Bodhisattva indicates his title by the wisdom of contemplation; yet to speak ultimately of the wondrous principle of the three virtues, it does not differ from compassion without conditions or the knowledge of all aspects; it is only to match what sentient beings are suited to hear that each name is singled out. Because they are singled out, it is termed particular; from the first bhūmi up to equal enlightenment, they are equally on the causal stage, hence it is termed general. In terms of practice: all of the ten thousand practices are cultivated and pursued, yet a single practice is cited as primary. Just as five hundred bhikṣus each spoke of the cause of the body, and just as thirty-two bodhisattvas each spoke of entering the gate of non-duality, it is therefore termed particular; equally entering the ultimate principle of non-arising, they are not distinct in this regard, hence it is termed general. Regarding principle: the single principle of signlessness has many names; the names being distinct, their significance is also distinct, hence it is termed particular; distinct names and distinct explanations do not depart from the principle, hence it is termed general. Now, explaining why the particular name acquires the designation "Avalokiteśvara", there are two parts: first, a general explanation; second, a particular explanation. The general explanation is also twofold: first, refutation; second, establishment. Regarding refutation: "contemplation" is the wisdom capable of contemplating; "world" is the sphere that is contemplated; the name is derived from sphere and wisdom. Now I ask: is this sphere-and-wisdom a sphere by virtue of self-sphere and wisdom by virtue of self-wisdom? Or is it wisdom by virtue of sphere and sphere by virtue of wisdom? Or is it sphere by virtue of the combination of sphere and wisdom, and wisdom by virtue of the combination of sphere and wisdom? Or is it wisdom because it is neither sphere nor wisdom, and sphere because it is neither sphere nor wisdom? If it were self-sphere and self-wisdom, this would be self-origination, and so forth. These four attachments are all refuted as in the Mūlamadhyamakakārikā, falling into the four propositions of self, other, and so forth. Furthermore, because of having these four views, they fully possess the sixty-two views. Because of views there is feeling; feeling has three feelings; because of the three feelings there are three sufferings: pleasant feeling brings about craving, painful feeling brings about aversion, and neither-painful-nor-pleasant feeling brings about delusion; the three poisons and so forth are named the equal fractions. From these four fractions unfold the eighty-four thousand defilements, which are the truth of origination. Because of origination, they can incur life and death, and retributive suffering is endless, which is the truth of suffering arising from self. Within views are fully present the sixty-two views, the four-fraction afflictions, the eighty thousand defilements, and the transmigration of suffering and origination; the other three views are also like this. Therefore the sūtra says: "Sentient beings are attached everywhere," which refers to the suffering and origination generated by the four views. People of today do not even recognize the suffering and origination generated within self; how could they refute the suffering and origination of various views such as origination from other, from both, or without cause? Because they do not recognize the suffering and origination within the four propositions, they lack the path; lacking the path, they lack cessation; hence it causes life and death to be vast and boundless; therefore it is not adopted. Second, regarding establishment: the sphere and wisdom now clarified are not self, not other, not both, not without cause, and so forth; they are ultimately empty and tranquil, the path of words is cut off, and the place of mental activity is extinguished; what sphere and what wisdom can be discussed? If there is that on which one relies, there is attachment; if one is free from the four attachments, there is nothing on which to rely; if there is nothing on which to rely, there is no feeling; if there is no feeling, there is no origination; if there is no origination, there is no suffering. Question: If it is like this, there are also no path and cessation. Answer: By thus refuting the views of the four attachments, one therefore knows that the ninety-eight proclivities in proposition after proposition are called recognizing the illness, called suffering and origination. Being unhindered in the four views is called recognizing the path. Knowing that the four views are all defiled five aggregates—these views relying on form, impure and unreceived—is called the station of mindfulness. Diligently severing views and increasing the path is called the four right exertions, the limbs of the path, and so forth. Moreover, the mind of right exertion awakening to the four attachments is precisely the Buddha Jewel; thoroughly realizing dharma-nature is precisely the Dharma Jewel; and harmonizing with the true mark is precisely the Saṅgha Jewel. When contemplating in this manner, the four truths and the three jewels are vividly designated as conventional names. With the mind that abides nowhere, with the intent of the four siddhāntas accommodating the capacities of beings, provisionally positing skillful means and discussing sphere and wisdom, there are four kinds: first, sphere and wisdom of causes and conditions; second, sphere and wisdom of conventional designations; third, sphere and wisdom of the four siddhāntas; fourth, sphere and wisdom of the inconceivable. Regarding causes and conditions: clarifying sphere and wisdom through the four kinds of causes and conditions—from self-origination, other, both, or without cause—hence the sūtra says: "All dharmas arise from conditions." Second, conventional designations: if real, they could not be established; because they are fleeting, empty, and unreal, they are conventionally designated and established, just as a broken vase, a severed head, and so forth exist in name only. Hence it is said: "These words do not abide, nor do they not abide, because they have no existence." Hence they are called the sphere and wisdom of conventional designations. Accommodating conditions through the four siddhāntas: the dharma-eye being clear, deeply understanding capacities and needs, following their desires, advantages, antidotes, and the primary truth to establish names, this then clarifies sphere and wisdom within the knowledge of the aspects of the path that emerges from conventional designations. Inconceivable sphere and wisdom: although the principle of the dharma realm is without the duality of sphere and wisdom, one nonetheless discusses sphere and wisdom. Hence the sūtra says: "Inconceivable wisdom-sphere, inconceivable wisdom-illumination." Sphere and wisdom are non-dual and do not obstruct one another. These four kinds are intended to correspond to the sphere and wisdom clarified in the four teachings. Now Avalokiteśvara, having long eliminated the four attachments, with compassion universally covering all, establishes names in response to beings and articulates these four kinds of titles. Hence the sūtra says: "I also have no aspiration to seek the three vehicles, wishing to seek the śrāvaka..." (and so forth).

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Second, regarding the particular explanation, it is again twofold: first, clarifying the sphere; second, clarifying wisdom. Now speaking of the sphere, it refers to the three truths and the three spheres: first, the sphere of conventional truth of causes and conditions; second, the sphere of ultimate truth; third, the sphere of the primary truth of the Middle Way. These three spheres, as contemplated by wisdom, are then divided into four: first, contemplating with the contemplation of causes and conditions, contemplating the coarse phenomena of conventional truth; second, contemplating the coarse and subtle aspects of the conventional truth of causes and conditions as empty, non-existent, and nothing other than illusory transformations, which is entering the contemplation of emptiness; third, discriminating conventional truth, being unhindered regarding the square, round, long, short, four subtle atoms, beautiful, ugly, and minute phenomena of the myriad things, which is emerging into the contemplation of the conventional; fourth, contemplating the true mark of the ultimate and conventional, which is the contemplation of the primary truth of the Middle Way. Hence the Nirvāṇa-sūtra says: "There are four kinds of contemplations of the twelve links of dependent origination." The verse of the Mūlamadhyamakakārikā says: "Dharmas that arise from causes and conditions," which means precisely empty, precisely conventional, and precisely the middle. Yet these four contemplations, in the end, are the spheres of the three truths.

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Question: Why is conventional truth alone opened into two contemplations? Answer: Because conventional objects have coarse and subtle [aspects], it is therefore opened into two. Another question: If the conventional has coarse and subtle [aspects] and forms two contemplations, ultimate truth also has shallow and deep [aspects], so it should also form two contemplations. Answer: The conventional pertains to phenomena; therefore, it can form two. Ultimate [truth] pertains to principle; principle is non-dual, and therefore it is not opened.

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With reference to these four contemplations, one also explains contemplating for oneself, transforming others, protecting the Dharma, setting the mind, and practice-realization, and so forth (and so on).

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Next, explaining wisdom also has two parts: first, explaining the meaning of wisdom; second, correlating it generally with the various dharmas. Now, in explaining the meaning of wisdom: contemplating conventional cause and condition is worldly wisdom, also named nominal wisdom, and also explained as sameness-wisdom. The contemplation of cause and condition as empty is also named the contemplation of the two truths, and also named the wisdom of all aspects of modes that emerges into provisionality, and also named the contemplation of equality, and also named wisdom of the paths. The middle way contemplation is also named wisdom of all aspects. Worldly wisdom is mundane wisdom; it has only names and is used in common by ordinary beings and sages, but this wisdom cannot transcend life and death. When a bodhisattva contemplates cause and condition, within this contemplation he fully practices the six pāramitās, loving-kindness, compassion, sympathetic joy, and equanimity, bringing about superior understanding and being replete with all dharmas; afterwards he sits in the place of awakening and with thirty-four mental states cuts off afflictions. As in the meaning of a bodhisattva explained by Kātyāyanīputra, this is the Guanyin of object and wisdom of the Tripiṭaka teaching. If one contemplates cause and condition as empty, not like the two vehicles who realize the fruition, but having skillful means, so that although walking in emptiness one does not abide in emptiness, but practices the myriad actions, loving-kindness, compassion, sympathetic joy, and equanimity, and brings to completion and fulfillment the vows—cutting off bonds from the initial mind up to the tenth stage where one is like a Buddha—this is the Guanyin of object and wisdom of the shared teaching. If one contemplates provisional designations not like the shared teaching merely emerging from emptiness, but within this clearly knows that emptiness is not emptiness, destroys emptiness to emerge into provisionality, using the four siddhāntas to fully practice the myriad actions, severing the delusion of dust-and-sand unknowing, ascending to the first bhūmi to cut off fundamental ignorance up to the tenth bhūmi where practice is complete—this is the Guanyin of object and wisdom of the distinctive teaching. The middle way of the round teaching is not like the distinctive teaching's gradual contemplation of principle to cut off fundamental ignorance; this is a contemplation that accords with principle. Since principle is the object of the three truths, contemplation is also the contemplation of the three wisdoms; from beginning to end there is round contemplation of the three truths, where at the first abidance one is already able [to do so] and the five entrenchments are rounded and eliminated, up to the forty-second stage where fundamental ignorance is completely exhausted—this is called the Guanyin of wondrous awakening. Contemplating the three truths in a rounded manner through this dharma gate is therefore called the Guanyin of object and wisdom of the round teaching.

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Second, as for correlating generally with the various dharmas: these three wisdoms also correspond to the five eyes: illuminating coarse retributive physical form of conventional truth is named the flesh eye; illuminating subtle retributive physical form of conventional truth is named the heavenly eye; illuminating the ultimate is named the wisdom eye; illuminating the distinction of faculties and natures in the various paths within the provisional, all medicine and sickness, and dust-and-sand dharma gates is named the Dharma eye; illuminating the true mark of the ultimate and conventional is named the Buddha eye. These eyes' contemplating the three dharmas is one [reality] under different names; opening and uniting the four contemplations, five eyes, and three wisdoms (and so on). These three wisdoms are now matched with the four teachings. The dharma of causes and conditions is the Tripiṭaka teaching; identity with emptiness is the shared teaching; emerging into provisionality is the distinctive teaching; the middle way is the round teaching. Broadly categorizing and correlating with the various sūtras and treatises in this way, the differing names and dharma-characteristics are all harmonized and integrated into the dharma of the three wisdoms, with none not subsumed (and so on). 'World' (shi) is the ten dharma realms. Because they are differentiated and separated, it is called 'world'. The world is form; form is contemplating the body of the world. The four minds are intention; this is contemplating the intention of the world. Sound is the capacity; this is contemplating the sounds of the world. Within one realm there are self, other, and protecting the Dharma. Within self there are invitation by physical obeisance, oral petition, and mental vow. Within invitation by physical obeisance there are setting the mind, practice-realization, and so forth. One realm has thirty-nine, and ten realms have three hundred and ninety contemplations.

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Next, explaining the general name. As for 'bodhisattva', the full name is 'bodhisattva mahāsattva'; bodhi is named the path, sattva is named bringing sentient beings to completion, and mahā means great. The Treatise on the Great Perfection of Wisdom states: 'When the bodhisattva first arouses the mind, he vows to cross over all, can endure the matters of attaining the path, and is unmoved and unbroken; this mind is named sattva.' Because bodhi is the path of bringing sentient beings to completion, there are various kinds of completion: the path of cause and condition, the path of emptiness, and the path of the primary meaning. The word 'path' is general, so they are generally named 'bodhisattva'. Moreover, among the various paths there are also general and distinctive [aspects]. If one straightforwardly cultivates the path of cause and condition, it is merely the vehicle of humans and devas; this path is general. If one can arouse the vows of loving-kindness and compassion and adorn it with the myriad actions, it is the bodhisattva path; this path is distinctive. Now the bodhisattva universally contemplates all paths and universally practices all actions without exception; how could he abandon one and take up another? The sūtra states: 'Being fully endowed with the five eyes, one accomplishes bodhi.' Yet the bodhisattva, with regard to the various paths, also does not produce a difficult or anguished mind, nor does he discriminate, 'my practice is the path, [others'] cannot be the path'; discrimination arises from the sentiments of other persons. Since aspirations differ, the capacity for cultivation is also different, and the stimuli and descents are not the same. If one practices the Tripiṭaka teaching, the student of himself stimulates the Guanyin of the Tripiṭaka; up to one mind being endowed with the myriad actions, where the student of himself perceives the Guanyin of the round teaching. Thus the sūtra states: 'In accordance with the various classes of sentient beings, different names are established for them.' Another person asked: 'When the three karmas are all contemplated, how are body and speech contemplated?' Answer: 'The holy contemplative wisdom contemplates that the body and speech of the person before him are not body and speech; it contemplates the person before him, meaning that taking them as general is also permissible.'

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Second, explaining the Dharma: that is, the dhāraṇī of dispelling and subduing poisonous harms. As for 'dispelling and subduing', 'dispelling' means eliminating, and 'subduing' means taming. Thus the sūtra states: 'Eliminating the three obstructions without any evil, fully endowed with the five eyes one accomplishes bodhi. Only remove their disease, do not remove their dharma.' For example, a serpent or viper has poison; one only removes and dispels its stinging bite so that it does not harm people, but must not kill its life. 'Subduing' means taming and refining, making it fit to be ridden. Subduing the poison of the three obstructions serves as an entrance to the path, saving and liberating in accordance with those who should be saved; therefore, it does not need to be severed. Furthermore, 'dispelling' has two meanings: first, eliminating; second, annihilating—which correspond respectively to cutting off afflictions to enter nirvāṇa, and entering nirvāṇa without cutting them off. 'Subduing' also has two meanings: first, removing and subduing; second, pacifying and subduing—which also correspond to cutting off and not cutting off. As the Diamond Prajñā says: 'Thus should one subdue their mind'—'bring down' has the meaning of dispelling; being endowed with two kinds of dispelling and subduing constitutes two kinds of subduing. 'Poison' is the three obstructions. The text has three turns explaining the mantra: first, it says purifying the roots of the three poisons, which is the affliction obstruction; next, it says destroying evil karma, which is the karmic obstruction; next, it says sporting in the five destinies and the suffering of the eight difficulties, which is the retributive obstruction. Discussing the three obstructions generally, their characteristics are like this. But specifically explained, there is no lack of difference in gravity, so the three mantras are used to dispel and subdue their sicknesses. Going through the four teachings and ten dharma realms, as for the dhāraṇī that eliminates the three obstructions: as the Treatise on the Great Perfection of Wisdom states, 'Among dhāraṇīs, the unobstructed dhāraṇī is the greatest; among samādhis, the king samādhi is the greatest.' This is translated as 'capable of retaining and capable of warding off'. 'Retaining' means retaining names and retaining meanings, practice-realization, transforming others, the true Dharma, and so forth. 'Warding off' means warding off the three obstructions. Warding off the three obstructions is named dispelling; retaining names and meanings is subduing. 'Mantra' (zhou) is vow. 'Sūtra' is teaching, as in the old interpretation. This corresponds to the teachings of four explanations (and so on). The remaining four of the fivefold profound meaning (appear in the other commentary).

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Taking stimulus and response as the core tenet: this takes the three karmas of sentient beings of the ten dharma realms as the capacity, fully provided in the four propositions (and so on). Dividing the text into three: from 'Thus' up to 'cause them to be free from suffering' is the introductory section. Second, from 'At that time the Buddha addressed the elder' up to 'like dispelling dense clouds, to be born before the Buddhas' is named the main discourse section. Third, from 'When the Buddha had spoken this' to the end of the text is named the dissemination section. Or sometimes, after the main discourse has finished, the final turn of the mantra causing one not to die an untimely death is taken as the main discourse section. Now relying on the former development, the three sections are as in the separate text. Now, regarding the introduction, there are three: the sequential introduction, the causal introduction, and the narrative introduction. Occupying the beginning of an exposition is named the sequential introduction; the frightening congregation of divine light is named the causal introduction; the sparking of discussion is named the narrative introduction. Citing precedents (and so on). Among the three introductions there are also general and distinctive [aspects]. All sūtras alike have a sequential introduction, so it is named general. The causal circumstances are each different, so it is called distinctive. 'Thus': as in the old explanation. 'Great Grove' (Mahāvana): this is the primary meaning; because it encompasses the two truths it is named 'Great', and because the myriad virtues gather like a thicket it is named 'Grove'. 'Refined' (jīng, Vihāra): because it is without the eight inversions, it is named 'refined'. As in Nirvāṇa: 'Contemplating form as impure, through extinguishing this form one obtains permanent form.' One skandha comprehensively eliminates eight inversions, and the five skandhas together eliminate forty inversions, so it is named refined. Empty of the two extremes, because it is ultimately empty it is named 'abode' (shè). It is also named 'abode' because of dwelling in the principle of the eighteen emptinesses. 'Upper-storied chamber': this is the double emptiness contemplation. Emptiness of life and death, and nirvāṇa (and so on).

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Regarding the first listing of śrāvakas, there are five (and so on). 'Like refined pure gold' is the general praise (and so on). 'Lucid' praises meditative concentration; 'serene' praises wisdom; fully endowed with the various concentrations of body and mind. The four dhyānas of the form realm are bodily concentration; the four formless attainments are mental concentration. The first three liberations (vimokṣa) are bodily concentration; the latter five liberations are mental concentration. Therefore we know that those who attain liberation are lucid and serene in body and mind (and so on).

1.16

Second is the listing of the assembly of bodhisattvas (and so forth). From "great wisdom" onward, there are six clauses: the first four praise them with respect to the cause, and the latter two praise them as bordering on the fruit. "Great wisdom" is the adornment of wisdom, termed "understanding" and also termed "eyes." "Subduing the various sense faculties" is termed the adornment of merit, termed "practice" and also termed "feet." Because eyes and feet are both complete, they enter the cool pool. If explained in terms of the four types of wisdom: the Tripiṭaka teaching takes the wisdom of the four truths as great wisdom; the shared teaching takes wisdom of emptiness as great wisdom; the distinctive teaching takes the wisdom of the paths as great wisdom—or, wisdom of the two truths may be taken as the distinctive great wisdom; the round teaching takes the wisdom of all species as great wisdom. The wisdom of all species also includes all-knowledge; these are distinct names for the general and the particular. For example, just as the four truths and the sixteen truths differ as four and sixteen, the two vehicles hold the sense of all-knowledge (and so forth). As for "fundamental practice": if speaking in terms of cultivation and practice, entering principle from practice makes principle the fundamental; if speaking of teaching and converting, practice arises from the fundamental. As in the hundred and twenty articles encouraging study in the Prajñāpāramitā, whoever wishes to attain the Buddha's teachings must study prajñā. Prajñā is itself the manifold practices; hence we know that prajñā is the foundation of practice. It is like a wish-fulfilling jewel bringing forth manifold treasures: without this wisdom and understanding, one cannot give rise to the essentials of practice. Because practice is established based on understanding, wisdom is the foundation of practice. "All perfected": again discussed in terms of the four kinds of perfection. Not only is understanding perfected, but practice is also fulfilled and complete (and so forth). "Subduing" explains meritorious virtue; thus the Mahāparinirvāṇa-sūtra says: "Adornment with meritorious virtue refers to the six pāramitās. Adornment with wisdom refers to the wisdom from the first ground up to the tenth ground." Now relying on the various pāramitās to explain it, this means subduing the various sense faculties. As the Diamond Prajñāpāramitā explains the meaning of dāna: first, delineating dharmas in terms of the eye faculty, it speaks of giving without abiding in form. If one abides in form, this is called parsimony of the eye; relinquishing form is called dāna. The meaning of dāna subsumes three [types]: material goods, fearlessness, and the Dharma. Therefore, explaining the meaning in terms of dāna naturally clarifies the remaining pāramitās. Furthermore, the sūtra says: "Adornment with meritorious virtue is conditioned and with outflows." This rebukes those without skillful means, and also means that merit alone does not lead to the cause of bodhi. The wisdom of the true mark guides this merit to achieve correct awakening; because of wisdom, the three factors—eye, form, and [consciousness]—are all empty. If it were merely emptiness, it would again become the emptiness without skillful means of the śrāvakas. The bodhisattva uses the emptiness of unapprehendability, which is empty of emptiness itself, untainted and unattached; yet within the emptiness of the eye, with compassion and skillful means, one carries out the myriad practices, completely penetrates the Buddha Path, and guides merit toward bodhi. The fundamental nature of the eye is neither empty nor existent, which is the direct cause Buddha-nature. Discerning this eye as the emptiness of unapprehendability is the revealing cause Buddha-nature. Being able to relinquish all afflictions and practice, engaging in all functional merits within the matter of giving, is the condition cause Buddha-nature. In relation to this eye faculty, the three prajñās, the three liberations, and the three dharmakāyas are clarified. Within the eye, the meaning of subduing the sense faculties is also explained in terms of the four stages: not giving rise to evil and not being tainted within form is not clinging to form within causes and conditions, which is the meaning of dāna in the eye. If one knows that form is empty like an illusion, this is subduing the eye in the shared teaching, the meaning of dāna as relinquishing the twenty-five states of existence. Knowing that form is a provisional designation, discriminating the characteristics of all forms and dharmas without being deluded by the various afflictions, is subduing the eye in the distinctive teaching, which is the meaning of dāna as issuing into the provisional and relinquishing the obstacle of ignorance. If one knows that form and non-form are non-dual and that original nature is eternally pure, this is subduing through the Middle Way, and so forth for subduing all the sense faculties (and so forth). As the Viśeṣacintā-brahma-paripṛcchā says: "Not being harmed by the six sense objects is called śīla; being able to endure contrary and favorable conditions is called kṣānti." Not being tainted by the six sense objects within causes and conditions is called forbearance toward sentient beings; not clinging to the contrary and favorable within emptiness is called forbearance toward dharmas; not clinging to the contrary and favorable within provisional designations is also called forbearance toward dharmas. In the round teaching, not clinging to either contrary or favorable is called Middle Way forbearance. Relinquishing the six sense objects without tainting the six sense faculties is called essence. Entering the path moment by moment is called progress. Unmixed purity is also clarified and vigor is distinguished across the four stages (and so forth). Being free from the faculties of sorrow, joy, suffering, and pleasure is called dhyāna. The first dhyāna is free from the faculty of sorrow and attains the limb of investigation; the second dhyāna is free from the faculty of suffering and attains the limb of joy; the third dhyāna eliminates joy and attains the limb of pleasure; the fourth dhyāna eliminates pleasure, attains neither-suffering-nor-pleasure, and attains the limb of equanimity: this is called attaining dhyāna within the eye faculty. If like the Mahāyāna bodhisattva, entering correct reception with the eye faculty and arising in samādhi with the ear faculty, this is being complete in dhyāna across the six sense faculties. Prajñā: the three things—faculty, object, and consciousness—are unapprehendable; discerning them thoroughly and completely is prajñā. Thus, skillfully cultivating the six pāramitās within the eye and being complete in the Buddha's majestic deportment is the deportment of accomplishing the Buddha Path through the eight aspects. Discussing wisdom and awakening across the four stages, one attains the meaning of the eight aspects but not completely; it is only called bordering on the fruit, and only equal awakening is complete. "Mind vast as the sea": according to what is treated in the four stages, each has a sense of vastness, but not the ultimate. Now, the correct contemplation of the Middle Way is complete with three meanings: being broad, deep, and receiving the myriad streams, it is called a great sea. Now, correct wisdom illuminating the characteristics of the ten dharma realms is called broad; penetrating to the true source is called deep; subsuming the myriad dharmas is called receiving the streams. Only the correct contemplation is called great; the names listed are all judged strictly according to the contemplation of the Middle Way. "Treasure" is the true mark and real wisdom; "moon" is the skillful expedient wisdom of waxing, waning, half, and full (and so forth). "Moonlight" is explained in terms of the two virtues of wisdom and severance. "Bhadra" translates as "virtuous head"; equal awakening is the pinnacle of the ranks of the virtuous, while the Buddha is the holy head, the pinnacle of the holy (and so forth).

1.17

Third is the listing of the assembly of ordinary beings, which consists of the eight classes, called the four kinds of assembly. The current recipients are the five hundred and those who attained the path later. The instigators are Yuegaiduo, Śāriputra, and others. The resonant reflectors are the twenty thousand listed above and the provisional manifestations among the eight classes. Those forming a karmic affinity are those who gained no immediate benefit at the time but are saved in later lives. Moreover, four propositions are made regarding urgency in vehicle and laxity in precepts (and so forth).

1.18

Second, as for the introductory section on causes: from Vaiśālī onward is the prologue on grounds and conditions. Within this there are two parts: first, the symptoms of the illness; second, clarifying the cause of the illness. The cause and the illness spoken of in the text are provisional phenomena symbolizing principle; how could one merely understand them phenomenally without probing deeply? Thus it has two explanations: In phenomenal terms: Śālī translates as Guangyan ("broad and majestic"), fully explained as in the Commentary on the Vimalakīrti-nirdeśa. Clarifying the various illnesses and their symptoms does not go beyond this country. The symptoms of the illness are eyes red as blood, purulent ears, and so on. These symptoms belong to the five sense faculties: the eye governs the liver, the ear governs the kidneys, the nose governs the lungs, the tongue governs the spleen, and the mouth governs the heart; becoming coarse and rough is the symptom of illness in the body faculty. Just as when a person eats bad food and takes it into the belly it causes illness, this governs the body faculty. Because the five faculties are ill, the mental consciousness is confused and dazed, hence it says "as if drunk," which is the illness of the mind faculty. This is precisely due to the dysfunction of the five faculties, leading to the distress of illness in the five faculties. It may also be that the illness enters through the five faculties and the five internal organs are damaged and destroyed. The cause of the illness is the five yakṣa evil ghosts; it is because of these ghosts that the people of the country suffer illness and distress, hence it is called the cause of the illness. Explaining in terms of principle: the country of the dharma realm is boundless, hence called "broad"; the ornamental adornment of essential goodness is the meaning of "majestic." The ten kinds of practitioners do not go beyond the dharma realm. As for the ten, there are eight in delimited life and death: first, those experiencing bitter retributions; second, those cultivating worldly good dharmas; third, those cultivating the śrāvaka path; fourth, those cultivating the pratyekabuddha path; fifth, those cultivating the six pāramitās; sixth, those cultivating the shared teaching; seventh, those cultivating the distinctive teaching; eighth, those cultivating the round teaching. These eight, within delimited life and death, have not severed afflictions; at the start of setting their minds they each cultivate various dharmas, yet have the afflictions of craving and views, causing the six sense objects to damage the six sense faculties and produce illness. The two kinds of persons in the land of transformational life and death are those who, having exhausted delimited life and death, have come into the thirty minds of the distinctive stages, or entered the initial abodes of the round stages. For these two kinds of persons, craving and views exist in every ground. In the distinctive teaching, there is craving for pure and sublime five desires, and the view of the four propositions viewing Buddha-nature without integration. In the round teaching, there is craving for the Buddha, craving for bodhi, craving that accords with the path, and views such as viewing Buddha-nature through the four gates—all of these carry the sense of craving and views. Due to these views, within the five sense faculties one forms the four attachments that form is eternal, impermanent, and so forth, asserting that this is true and all else is false. Forming the understanding of the four attachments and the mind that speculates on principle are all aspects of illness. Speculating on principle at the five sense faculties is called a yakṣa. Giving rise to the five views is called the eye. Evil karma with hooked fangs rises from below to strike upward, harming people and sucking away their essence and vitality of merit and wisdom. Because of this evil karma, their faces are said to be "black as ink."

1.19

Third, the introductory narrative: from "in the city was an elder" onward, there are three parts: first, the ritual of reverence; second, narrating the illness; third, the invocation, as in the text. Jīvaka was a worldly physician. That "wondrous arts could not save them": in terms of worldly wondrous arts, there are four: first, wondrous arts clarified within phenomenal causes and conditions, namely medical prescriptions, arts of immortals, incantations, and so forth. Second, the empty-view non-Buddhists who deny cause and effect, regarding this as right, which is an art. Third, arts of existence and non-existence; fourth, arts of neither-existence-nor-non-existence: external wondrous arts. These four wondrous arts worldly physicians cannot use to cure [them]. Due to the illness of craving and views, the five eyes are deprived of clarity, the five-fold body is emaciated and damaged, the essence of merit and wisdom is depleted, and people are bewitched and harmed by the five yakṣas of views and craving; therefore they invoke Avalokiteśvara (and so forth).

1.20

Second, from the passage where "At that time the Buddha addressed the elder" onward is designated the central discourse. The three preludes being complete, the preparatory introduction is accomplished; therefore, benefit must now directly be conferred, which is why it is called the central discourse. Within this, there are five sections: first, revealing the person and location capable of eliminating poisonous harms; second, exhorting the elder to make invocation with the three karmas; third, seeing the Buddha and the descent of the three sages by means of light; fourth, preparing willow branches and pure water; fifth, explaining the dhāraṇī to cure illness, which includes the intention behind its arising (and so forth). As for the first, revealing the location, there are two parts: first, revealing the location; second, listing the names and praising their virtues. Regarding "not far": the Western direction is twenty Ganges sands away from here; why is it said to be "not far"? One explanation says: it is distant to ordinary persons, but not distant to sages. The present explanation is not like that: if the capacity and conditions are not yet ripe, though near it is far; if the capacity and conditions are ripe, though far it will certainly respond; hence it is called "not far." As for "the Western direction": within the Buddhadharma, it is fundamentally free of time, direction, and number, and is not subsumed under the aggregates, realms, or sense bases; yet simply in accordance with conventional truth, there are also time and direction, in order to lead people to believe and accept. As for "the West": if based on the five phases, the West is metal, and metal has the meaning of being master, decisive, unyielding, and upright. If correlated with the four truths, it is the truth of the path; the path is what is capable of penetrating, using wisdom to perceive the principle. This signifies that over there is the Guanyin of great wisdom, capable of dispelling this poison by means of the unhindered dhāraṇī; therefore the Western direction is used to represent the truth of the path. Another explanation says: the sun rises in the east and sets in the west; this clarifies that Śākyamuni of the eastern land is capable of giving rise to goodness in beings, while the Buddha of the Western direction is capable of cutting off and eliminating the delusions of sentient beings; the two capacities of arising and cessation reside in these two lands, hence it is called "the Western direction." As for "Amitāyus": the Buddha has two kinds of immeasurability: first, the immeasurability of the manifested body, which is an immeasurable that has a measure; second, the immeasurability of the dharmakāya, which is the immeasurable of immeasurability. Now Śākyamuni and Amitābha are both the immeasurable of the dharmakāya; because the conditions for converting here are short, the manifested body has a measure; that Buddha's path of conversion is long and not something humans or devas can fathom, so the manifested body is immeasurable, yet in reality it has a number. Master Lin of Qishe explained: Śākyamuni is the response body, and that Buddha is the true body; clinging to the response body cannot eliminate poisonous harms, whereas seeing the true body can dispel and subdue poisonous harms. I do not use this explanation now. Rather, this land and the western land are both response buddhas; because purity and defilement are contrasted with each other, there is superiority and inferiority. If one speaks in terms of the true body, one cannot shift anymore. In distinguishing their superiority and inferiority, if that were the true Buddha, the land ought to be ultimately pure, which is not permissible here. If one speaks in terms of origin and traces, this land is the trace and that land is the origin; viewing the transmission between origin and traces, this statement would be broader. Even so, I do not use it now either: how can one know that Śākyamuni is the trace and Amitāyus is the origin? The two Buddhas each have origin and traces; how could they mutually be origin and traces to each other? This also is not permissible. Now I clarify that this land is defiled and that land is pure; now sentient beings in the defiled land suffer the poisonous harm of view and thought delusions, and wish to borrow the pure land to break their disease; therefore they invite that Buddha. Because the lands contrast with each other, they are mutually superior and inferior, and in breaking delusion they mutually eliminate it. Just as the ten kinds of practitioners have different methods when directing the mind in prayer and invocation, so Guanyin's ten kinds of responses differ accordingly. This also constitutes ten kinds of Western directions, ten kinds of invocations, and ten kinds of dispelling and subduing poisonous harms.

1.21

Question: For what reason does one invite that Buddha? Answer: Invoking Śākyamuni in this land serves as the internal cause for dispelling and subduing; that Buddha and the two bodhisattvas serve as the external conditions. Since the stimulus and response of cause and conditions reside in the two Buddhas, he therefore exhorts them to make the invocation. Furthermore, that Buddha represents the objective realm of the Tathāgata's dharmakāya and true mark; Guanyin represents the wisdom of the correct contemplation of the Middle Way; Mahāsthāmaprāpta represents the pervasive cultivation through meritorious virtue and spiritual power. However, the sages are each fully endowed with the three virtues, lacking none; now each takes one approach as a direct expression, and the three persons are each designated by one dharma. Now, wishing to dispel and subdue poisonous harms, one must rely on the superior realm to reveal the dharmakāya, must also rely on wisdom to illuminate and eliminate delusions, and must also rely on meritorious virtue to support and accomplish wisdom; therefore, all three sages are invited together.

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請觀音經疏 — Classical Chinese