請觀音經疏 1.6

1.6

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).