請觀音經疏 1.16

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).