請觀音經疏闡義鈔 2.7

2.7

「經者教也」者，謂經即言教，訓法、訓常，有翻無翻俱指舊釋，即古來人師解義也。今唯訓教，則四教俱經，言略意周，不竢餘說。「餘疏」，即指《普門玄義》也。然雖指彼，不無小異，辨體不同已如前記。又彼此雖俱感應為宗，彼是《法華》，正約圓機感於圓應，雖明三教，意在開權；今經方等，帶偏明矣。彼明普門示現，乃以慈悲為用，則與拔雙明；此顯舍離求救，乃以救危為用，則拔苦為正。彼明教相即偏而圓，此明教相偏圓相隔，宜在區別，無得雷同。四義既指餘疏，而復辨感應之宗者，以今經以感應為要，機通十界、應通四教，各備四句其相難知，故此略示四句者，一冥機冥應、二冥機顯應、三顯機顯應、四顯機冥應。若過去善修三業，現在未運身口藉往善力，名為冥機也。雖不現見靈應，而密為法身所益，不見不聞而覺而知，是為冥益也。二冥機顯應者，過去植善而冥機已成，便得值佛聞法現前獲利，是為顯益。如佛初出世，最初得度之人，現在何甞修行？諸佛照其宿種，自往度之，即其義也。三顯機顯應者，現前身口精勤而能感降，故月蓋曲躬，聖居門閫。又如行人道場禮懺，能感靈應，是顯機顯應也。四顯機冥應，如人一世勤苦，現善濃積而不顯，感冥有其利，此是顯機冥益。若依《法華玄義》，更開四句以成三十六句，機應等在彼文詳之。

Regarding “'Sūtra' means teaching”: a sūtra is oral teaching; glossing it as 'norm' or glossing it as 'constant', whether translated or untranslated, all point to earlier interpretations—that is, the explanations given by masters of antiquity. Here, by glossing it solely as 'teaching', the four teachings are all sūtras; the wording is concise while the meaning is complete, leaving no need for other theories. 'Other commentaries' refers to the Profound Meaning of the Universal Gate Chapter. Yet although pointing to that work, there are minor differences; the distinction of the substance has already been noted previously. Furthermore, although both take stimulus and response as their central theme, that text is the Lotus Sūtra, which specifically treats the capacities of the perfect teaching stimulating the response of the perfect teaching; although it clarifies three teachings, its intent lies in opening the provisional. The present sūtra belongs to the Vaipulya period, expounding [the perfect] while retaining the biased. That work clarifies the universal manifestation, using loving-kindness and compassion as its function, thus clarifying both granting [joy] and eradicating [suffering]. This text reveals the plea for rescue in [Vaiśālī], using the deliverance from danger as its function, thus taking the eradication of suffering as primary. That text clarifies that the characteristics of the teaching are identical to the biased yet perfect; this text clarifies that the characteristics of the teaching keep the biased and the perfect distinct. They ought to be differentiated and not treated as identical. Since the four meanings have already pointed to the other commentary, why distinguish the theme of stimulus and response again? Because in this sūtra, stimulus and response are essential: capacities extend throughout the ten realms, and responses extend through the four teachings, each possessing four propositions whose aspects are difficult to discern. Therefore, here we briefly indicate the four propositions: first, hidden capacity and hidden response; second, hidden capacity and manifest response; third, manifest capacity and manifest response; fourth, manifest capacity and hidden response. If in the past one well cultivated the three karmas, but in the present has not yet exercised body and speech, relying on the power of past good deeds, this is called hidden capacity. Although one does not visibly behold an efficacious response, one is secretly benefited by the dharmakāya; not seeing and not hearing, yet perceiving and knowing—this is hidden benefit. Second, 'hidden capacity and manifest response': good roots were planted in the past so that the hidden capacity is already formed, and thereupon one encounters the Buddha, hears the Dharma, and gains benefits in the present; this is manifest benefit. Just as when the Buddha first appeared in the world, did the people who were first liberated ever practice in the present? The Buddhas illuminate their past seeds and personally go to liberate them; this is the meaning. Third, 'manifest capacity and manifest response': one is presently diligent in body and speech and thus able to stimulate the descent [of the sages]; therefore Candraprabha bowed his body, and the sages stayed at the doorway. Or like a practitioner bowing and repenting in the bodhimaṇḍa, able to stimulate an efficacious response—this is manifest capacity and manifest response. Fourth, 'manifest capacity and hidden response': like a person who labors diligently for a lifetime, whose present goodness accumulates heavily without being manifest, yet stimulus secretly possesses its benefit—this is manifest capacity and hidden benefit. If one relies on the Profound Meaning of the Lotus Sūtra, opening the four propositions further makes thirty-six propositions; capacities, responses, and the like are detailed in that text.