請觀音經疏闡義鈔 2.7

2.7

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.