請觀音經疏闡義鈔 3

English (machine translation) 3

Language: English

3.1

Expounded by the Śramaṇa Shi Zhiyuan of Qiantang in the Song

"Nong introduction": the prelude of an actor. The principal exposition is like the play, and the three introductory sections are like the prelude. "Descending" (jianglin): the Rites of Zhou states: "Lin means the superior approaching the inferior." "The purpose of the sequence": because within the sequence of causes Candraprabha extended the invitation, the Buddha indicated that the one who can remove the poisonous afflictions is in the western direction; because he showed the direction and location, he urged them to pray and request; because of the prayer and request, the sage descended; because the sage descended, he bestowed the willow branch; because the willow branch was received, he expounded the dhāraṇī for them.

3.3

Regarding "To the west from here..." and so forth: these words come from the Mahāparinirvāṇa Sūtra. That text refers to the Akṣobhya world in the east, pointing toward this Sahā world and saying: "To the west, twenty Ganges sands away from here..." If discussing Sukhāvatī, it is as the Short Amitābha Sūtra says, "past a hundred thousand kotis of Buddha lands." Here it merely borrows that rhetorical momentum to pose an objection. From "Why?" below is the question. From "One explanation" below is the answer. Other explanations interpret it in terms of response and thus lose the capacity of beings, so they are not adopted. Our present explanation is not like that: based on the Buddha's addressing the elder that it is not far from here, it is based on the capacity and conditions, unlike others who discuss "not far" in terms of response. "Although near, it is far": just as the three hundred million of Śrāvastī neither saw nor heard [the Buddha], it is like the eight sounds being extremely close, yet the deaf cannot hear them. "Although far, there must be a response": just as now when Candraprabha prays, the three sages descend. It is like the celestial moon being extremely far, yet appearing as soon as the water is clear. "Time" means the seasons and periods. "Direction" means location. "Number" means numerical reckonings. The principle expounded in the Buddha's teaching is profoundly transcendent, devoid of time, direction, or number; therefore, the phenomena of the five aggregates, the eighteen fundamental supports (dhātus), and the twelve sense bases cannot encompass it. If in non-Buddhist teachings they posit the existence of time and so forth, they are encompassed by the three categories. When An Shigao translated sūtras in the Later Han, he called the eighteen realms (dhātus) "fundamental supports."

3.4

From "Merely following..." below: although absent in the true truth, they are said to exist in the conventional truth. For example, in the Vinaya, inner disciples are instructed to eat at the proper time and wear robes at the proper time; this means having time. Now, stating that it is established precisely in the western direction means having direction.

3.5

Regarding the "five elements" (wuxing): these are the circulating qi of heaven. Laozi said, "Heaven has five elements: wood, fire, metal, earth, and water; apportioning the seasons, they transform and nurture so as to bring about the myriad things." Regarding "the west is metal": the east is wood, the south is fire, the west is metal, the north is water, and the center is earth. Regarding "if correlated with the four noble truths": this means the east is the truth of accumulation, the south is suffering, the west is the path, and the north is cessation; hence it is said to be the truth of the path. Regarding "the path is that which can bring penetration" and so forth: the path consists of precepts, samādhi, and wisdom, which can shatter delusion and penetrate through to principle, just as metal can cut and decide. Regarding "using wisdom to see principle": this explains the meaning of "the path is that which can bring penetration." Wisdom can see principle, hence it is that which brings penetration, and principle is that which is penetrated.

3.6

From "These words" below: this directly reveals Avalokiteśvara of the west as representing the truth of the path. Contemplation is the knowledge of all aspects; hence it is called "great wisdom." The three virtues mutually interfuse; hence it is called "unobstructed." "Eliminating this poison" means that wisdom can destroy delusion and penetrate through to principle; this is the meaning of that which can bring penetration.

3.7

From "The sun from" below: emerging in the east represents the generation of good, while entering the west represents the extinction of evil. "The two capacities of arising and extinction" means that for generating good, the capacity lies in the eastern land, while for extinguishing evil, the capacity lies in the western direction; hence it is said to be in these two lands.

3.8

Regarding "the two kinds of immeasurable": this refers to the three bodies being taken as the physical body and the Dharma body, also named the true body and the response body. Regarding "the immeasurable that has measure": the meaning of the response body is that when capacities are ripe it arises, and when capacities are exhausted it ceases; thus in the end it has a measure. It is only because humans and gods cannot reckon and know it that it is called immeasurable. As for Śākyamuni's lifespan of eighty years, since it can be reckoned and known, it is that which has measure within that which has measure. When the Commentary on the Suvarṇaprabhāsa states that "having measure has two meanings," it is precisely on this account. Regarding "the immeasurable of the Dharma body": the Dharma body is the true body. Here, in explaining the two bodies, the reward body and the Dharma body are combined under the name of the Dharma body. Because the reward body and the Dharma body are of one substance, in the causal stage the objective realm and contemplation are non-dual, while in the fruition stage the Dharma body and the reward body are mutually submerged. Thus the Commentary on the Suvarṇaprabhāsa says, "Since wisdom is submerged in response, it is neither a body nor not a body." The text of Qing Guanyin using the two characters "also is" sufficiently proves that their substance is identical. The substance of the Dharma and reward bodies is one, eternally abiding and unchanging, and therefore without limits or measure; hence it says, "This is the immeasurable of the immeasurable." Regarding "both are the immeasurable of the Dharma body": because both Buddhas possess the eternal body of Dharma and reward, both Buddhas, this one and that one, can manifest responses of long or short duration. However, this Śākyamuni responds to the capacities and conditions of an impure land, which are suitable for a short span; therefore his physical body is eighty years or seven hundred asaṃkhyeyas. That Amitābha responds to the capacities and conditions of a pure land, which are suitable for a long span; therefore his lifespan is immeasurable. Regarding "yet in truth having a number": it is only because it is not known to humans and gods that it is called immeasurable. Since Avalokiteśvara will succeed to his position, it is proven that it has a number. In that case, when the Suvarṇaprabhāsa discusses a lifespan like mountains and seas, that is Śākyamuni's ability to manifest the immeasurable. By this analogy, Amitābha also manifests what has measure. Thus the Commentary on the Suvarṇaprabhāsa says, "Response Buddhas both possess two measures, following beings with uneven lengths and short spans." Question: The Suvarṇaprabhāsa discusses a lifespan like mountains and seas, and therefore takes the eternal fruition as its central doctrine. If, by this analogy, Amitābha ultimately has a measure, then he is impermanent; how can it be called an eternal fruition? Answer: When the pond water is deep, the lotus flowers are large; when the substance of the Dharma is eternal, the responsive function extends far. Mountains and seas are the function of the eternal substance; therefore, discussing the great function is sufficient to reveal that the substance is eternal, so as to cut off the doubt of Xinxing, who clung to the impermanence of eighty years. When that commentary leisurely takes the reward body as the chapter title, it simply adopts the convenience of the meaning of merging above and responding below; in truth, it clarifies that the response body can be eternal.

3.9

Regarding "Master Lin of Qishe": this refers to Master Lin of Qishe Temple. Regarding "therefore there are superior and inferior": because this defilement is contrasted with that purity, that is superior and this is inferior, yet both are response lands.

3.10

From "If considered" below, the refutation has two points: first, because there is movement and relocation, it is not the true; second, because it is not ultimate purity, it is not the true. Regarding "no longer being able to move" and so forth: this is the first point. True principle is tranquil, without coming, going, moving, or shifting, and without purity, defilement, superiority, or inferiority. The sūtras state that Amitābha comes here from there; with that superior and this inferior, how could this be the true? From "If that" below: this is the second point. If it were the true body, it should dwell in the land of ultimate purity, the Land of Eternally Quiescent Light. Since the Dharma explains the three vehicles and people are divided into nine grades, and although there are no four evil destinies there are still humans and gods, within the land of common abode it is not yet supremely pure. According to this, it cannot be called the true body; hence it says, "this then is impermissible." Therefore, the Commentary on Vimalakīrti clarifies twenty-seven grades of pure lands, and Amitābha's is only the sixth. Yet the various sūtras especially praise it as pure because it is contrasted with this land, because of the capacities of sentient beings, because it gathers in beings, to make them concentrate single-mindedly, because their past conditions are profound, and on account of the majority. Regarding "these words are broad": this is because both the remote origin and present traces are response bodies. This is accepted provisionally, but on further examination it is impermissible; hence it says, "Now this is also not adopted." Because there is no explicit scriptural passage, it says, "How could one know?" One must know that each of the two Buddhas has his own remote origin and present traces. Regarding "How could they be mutually [origin and trace]?": this reproves the other for taking that one as the origin and this one as the trace.

3.11

From "Now explaining" below: this shows the correct meaning here. Both are response lands, differing only in purity and defilement. Now, for the capacities and conditions in this defiled land to shatter evil, it is fitting to rely on the Buddha of the pure land, for shattering defilement with purity is an antidote. Regarding "mutually superior and inferior": this land is inferior and the pure land is superior; the land of common abode is inferior and the land of expedients is superior. The lands of true reward and quiescent light can be understood by analogy with this explanation. Regarding "mutually eliminating": the poison of delusions of view and thought in the defiled land is eliminated by invoking the Buddha of the pure land; the poison of delusions like dust and sand in the pure land is eliminated by invoking the Buddha of the land of remainder; the poison of fundamental ignorance in the land of remainder is eliminated by invoking the Buddha of the land of true reward. Hence it says "mutually." This is also provisional. One should know that if the capacity of a sentient being in the pure land lies with Śākyamuni, they also invoke this Buddha. From "Like the ten" below: ten persons are cited to show the characteristics of mutual elimination. Regarding "ten kinds of responsive manifestations": those who experience painful retributions and those who cultivate mundane wholesome dharmas only stimulate the phenomenal Avalokiteśvara, and so on up to those who cultivate the perfect teaching, who stimulate the Avalokiteśvara of perfect penetration. These eight types of people all belong to the defiled land of common abode, stimulating eight kinds of Avalokiteśvara in the pure land of common abode. Regarding "the two types of beings of transformation": those of the thirty stages of mind in the distinct teaching stimulate the manifestation of the Avalokiteśvara of true reward, while those of the first abiding stage of the perfect teaching stimulate the manifestation of the Avalokiteśvara of quiescent light. Regarding "ten kinds of western directions": the first person sees only phenomena, and so on up to the tenth, who sees it like empty space. By this analogy, the Sahā world should also have ten kinds. For instance, as the Vimalakīrti Sūtra explains what Śāriputra and the Brahmā King saw, and the Lotus Sūtra describes being constantly on Vulture Peak, lands are designated based on the majority of sentient beings; hence that is pure and this is defiled, and within them differing perceptions arise depending on capacity and conditions. That the path of all Buddhas is equal can truly be trusted here. The ten kinds of eliminating and subduing are explained in terms of uprooting the suffering of karmic retribution up to shattering ignorance.

3.12

Regarding "From this land up to having them invoke": this is because the combination of causes and conditions can shatter the three obstacles. Regarding "designating names by a single dharma": names are established individually in accordance with capacities. From "Now wishing" below: this clarifies the reason why they must be invoked. Because they represent the three virtues, they must all be invoked. Now, when sentient beings of this land wish to eliminate and subdue the poisons of the three obstacles, they must externally rely on the conditions of superior objects to manifest and activate the principle of their own Dharma body. Since Amitābha's superior object represents the Dharma body, he must be invoked. Yet this Dharma body is covered by emotional defilements; wishing to manifest it now, one must cultivate contemplative wisdom to illuminate this principle and remove the obstacles of delusion. Avalokiteśvara represents wisdom, and therefore must be invoked. However, wisdom does not operate in isolation; it relies on merit to support and complete it. Mahāsthāmaprāpta represents merit, and therefore must also be invoked. Śākyamuni wished to cause sentient beings to manifest their fundamental principle, learn wisdom, and cultivate merit; therefore, he had them invoke the three holy ones to secretly represent them.

3.13

Regarding "the meaning of antidote is strong": due to folly, one perceives the appearance of suffering; if one possesses contemplative wisdom, one realizes that suffering is without suffering. Now, on account of the suffering of illness, one precisely requires wisdom as an antidote; hence it is used to designate the title. Regarding "grasping the underlying meaning embodies all three": contemplation is for manifesting principle, and it necessarily relies on the support of merit; therefore, briefly designating one name contains all three meanings.

3.14

Regarding "great compassion up to the realm of": unconditional great compassion universally covers all, which is the Dharma body.

3.15

Regarding "expressing the capacity through the three karmas": throwing the five limbs to the ground and so forth is bodily karma; fixing mindfulness and so forth is mental karma; and invoking that Buddha is vocal karma. Regarding "without wounds" and so forth: chuang (wound) is identical to chuang (sore). The Book of Rites says, "If there is a wound on the head, one washes the hair"; the character is written this way in all such cases. The Mahāparinirvāṇa Sūtra says, "Just as when a person's hand has a sore and holds poison, the poison enters following it; if there is no sore, the poison will not enter. The sore is the causal condition of bodhi, and the poison is the supreme wondrous medicine."

3.16

Regarding "throwing the five limbs to the ground": the two elbows, the two knees, and the crown of the head are all parts of the body, and all reach the ground. Regarding "the fundamental substance of sentient beings is one": the mind-nature of sentient beings is not distinct from the Buddha's, hence it is said that the substance is one. The meaning is like that of father and son, connected by natural affinity. The character "mother" is an error. Since a son bowing to his father expresses gratitude, sentient beings bowing to the Buddha has the same meaning. "Sarvajña": translated here as the characteristic of all-knowledge. Internally contemplating that the mind-nature unites with the fruition wisdom; separating from sarvajña means the mind follows deluded objects. Regarding "uniting with the constant principle": uniting with the principle of the five constants. "Violating principle" means violating the principle of the five constants. Regarding "precepts are material form": this should read "material form is the precept dharma"; the text has inverted it in error. Regarding "the unmanifest is hidden and secret": because the manifest gives rise to the unmanifest, it does not correspond with either form or mind, but is subsumed under the third category; hence it is called hidden and secret. Regarding "left is yin and right is yang": left, right, yin, and yang depend on spatial orientation; southeast belongs to yang, and northwest belongs to yin. In the etiquette of this land, rulers, fathers, and teachers face south, so that left is east and right is west; thus the left is yang and the right is yin. In the etiquette of the western land, all three face east, so that left is north and right is south; hence the left is yin. The Nirvāṇa Sūtra says, "For example, of the four directions, the north is supreme." Supreme means the left. Conceptualizing and manifesting are like the brightness of yang; mental contents of thinking remaining internal are like the darkness of yin. Regarding "the five consciousnesses are in the head": eye, ear, nose, and tongue are all in the head; although the body extends throughout the physical form, the head is also the body. Regarding "pingyi": yi means to stand. Regarding "called delusion": not being merged with principle and wisdom, solely following the grasping of the deluded self's cognitive intellect, this means the entire dharmatā becomes fundamental ignorance. The "five skandhas of appropriation" are precisely the five yakṣas. Regarding "if one relies on up to the ground of the mind": this is the meaning of throwing oneself to the ground in homage. The names of the five divisions of the Dharma body are common to both the Mahāyāna and the Hīnayāna; here the intent is in the Mahāyāna, yet the meaning also encompasses the Hīnayāna, in order to apply to all ten kinds of practitioners. Regarding "the wisdom that realizes emptiness": the wisdom that realizes the emptiness of dharmas. Regarding "the compositional factors skandha incurs burdens": the Commentary on the Śataka Śāstra says, "The primary mind apprehends general characteristics, while mental factors apprehend specific characteristics. When consciousness first arises, it only cognizes general characteristics such as blue; next, taking up the image of the object is the mind of perception; next, receiving the objective realm is the mind of feeling; next, generating defilements such as greed and producing action is the mind of compositional factors." The previous three are merely indeterminate and unable to generate karma; since the compositional factors form karma, they are said to incur burdens.

3.17

From "due to extinction" onward, it means extinguishing the impermanent five aggregates of the nine realms and attaining the constantly abiding five aggregates of the Buddha realm. As for "severing the bonds and poisonous afflictions": "bonds" are afflictions, hence they are analogized to foul stenches. As for "this is also the goodness of cessation": masking foulness is like not killing and so forth. As for "ornately adorned": diao means patterned ornamentation. The Rites says, "Its people tattoo their foreheads"; the Jiayu says, "Vessels are not carved or falsified." Flowers can be adornments of beauty, just as merit can foster wisdom. "Active goodness" refers to releasing living beings and so forth. From "in samādhi" onward: without wisdom, samādhi cannot deepen its stillness; without samādhi, wisdom cannot exhaust its illumination.

3.18

As for "if specifically correlated" and so forth: this shows the fault of specific correlation. In "the dharmakāya is universally termed wisdom", "wisdom" should be a scribal error for the character "incense" (xiang), because the Huayan uses the fivefold dharmakāya universally as an analogy for incense. In "how could it lack samādhi?", the fivefold [dharmakāya] contains the samādhi-kāya; hence this shows the fault of having incense solely symbolize wisdom. The "seven purities" are: first, purity of morality; second, purity of mind; third, purity of view; fourth, purity of overcoming doubt; fifth, purity of discernment; sixth, purity of practice; and seventh, purity of nirvāṇa. These seven are called the seven awakening pure flowers. The Mahāparinirvāṇa Sūtra says: "The water of samādhi is limpid and still, fully strewn with the seven pure flowers." Morality is the training in morality; mind is the training in samādhi; the remaining five are the training in wisdom. In "how could it lack wisdom?", this shows the fault of having flowers solely symbolize samādhi. From "yet specifically" onward, it concludes with a rebuke. The Buddha's words symbolize universally; how could one properly correlate them specifically? From "therefore it is said" onward, it adduces proof, which is not yet clear.

3.19

In "fire serves as the condition", fire is an analogy for the ritual action of receiving the precepts. In "samādhi and wisdom are also like this", it exemplifies the training in morality as each possessing manifest and unmanifest action. From "corresponding to this" onward, etc.: corresponding to active and cessative phenomenal goodness and the unmanifest and manifest two goodnesses of the training in morality, it discusses the symbolic representation of Dharma in terms of the first two practitioners; corresponding to samādhi and wisdom, it discusses the symbolic representation of Dharma in terms of the latter eight practitioners. Thus earlier it explained that samādhi and wisdom contain the meanings of greater and lesser, biased and round, within and beyond the realms. Whenever discussing the symbolic representation of Dharma, the intention is to lead practitioners, upon viewing incense and flowers, not to forget their own morality, samādhi, and wisdom. If one does not comprehend this import, merely counting external objects, what benefit could there be?

3.20

In "uniting with elimination" and so forth: it symbolizes that the poisonous afflictions eliminated are also ten different kinds. For example, just as the first practitioner uses incense to symbolize the cessative goodness of non-killing and so forth, foul odours should symbolize the karma of the four evil destinies, up to the tenth practitioner for whom the ignorance severed at the second abiding stage is the foul odour. From "the reason why" onward: regarding the sequence of the three karmas, body should come first, then speech, and lastly mind. But that the sūtra text places mind second is because one must first set one's intention. "Invoking with silent mindfulness" means an invocation through vow. In "without wind" and so forth: having sound is called wind; attending to it causes scattering. Being knotted and stagnant is called gas; attending to it causes obstruction. Inhalation and exhalation not being complete is called panting; attending to it causes fatigue. Lacking sound, lacking stagnation, with inhalation and exhalation both unhindered is called breath; attending to it brings samādhi. The Chanmen clarifies the application of breath with three differences: one master teaches fastening the mind and counting exhalations, one master teaches counting inhalations, and one master teaches counting without restriction to inhalation or exhalation. One simply adopts what is suitable: if one enters samādhi without error, then one applies it; neither allows counting both inhalation and exhalation together. Practitioners wishing to practice this method should take counting breaths as their focus. In "ten breaths make one mindfulness": the single gate of counting breaths has cultivation and realization. Counting peacefully and slowly from one to ten, holding the mind to the count without letting it run astray, is called cultivating the count with an aware mind. Going spontaneously from one to ten without applying effort is called realizing the count.

3.21

From "being able as such" onward, it explains realizing the count. What is realized by the lower and middling faculties is the desire-realm concentration. The Chanmen says: "Desire-realm concentration has three types: first, coarse abiding; second, subtle abiding; third, realization of desire-realm concentration. As for coarse abiding: due to the prior cultivation and practice of the various upāyas of the breath-path, the mind gradually becomes empty and congealed, not giving rise to discursive thoughts; this is called coarse abiding. As for subtle abiding: thereafter, the mind dims and turns increasingly subtle; this is subtle abiding. When attaining or about to attain these coarse and subtle abidings, there will inevitably arise a dharmic support for the body. When this dharma arises, body and mind are spontaneously upright, and sitting brings no fatigue or aversion, as if an object were supporting them. Going so far as to remain for the duration of a single sitting without the thought of scattering, this is called desire-realm concentration." As with people of lower faculties nowadays, when the mind is settled and distractions cease, that is coarse abiding. As for "the concentration of the threshold stage": the Chanmen says, "After this desire-realm concentration, body and mind become serenely empty and spacious, and one loses the body of the desire realm. While sitting, one does not see head, hands, bed, or mat, just like empty space. This is the concentration of the threshold stage." The so-called threshold stage is because this stage gives birth to the first dhyāna. In "delighting in giving rise to" and so forth, xi is in the falling tone, meaning to be fond of. Because the practice of this sūtra is the six subtle gates, the Chanmen says: "There are naturally sentient beings who have much wisdom and little samādhi, for whom the six subtle gates are taught." Because there is much wisdom in the six subtle gates, within the desire realm and the first dhyāna one can give rise to the outflow-free, without necessarily passing through all the dhyānas of the higher stages. "All dhyānas" refers to dhyānas with outflows, without outflows, both with and without outflows, and neither with nor without outflows.

3.22

From "namely taking" onward, it designates the ten kinds. However, the text below only clarifies eight, because the two kinds of beings of transformation have no retributive breath. Yet counting breaths is one; because of the differences in contemplation methods, ten types of practitioners are formed, and thus it is not fixed. The Zhiguan has a chapter on general cultivation with distinct contemplations. In "if, when frequently counting": the upper count (shuo) is pronounced suo and jiao, meaning frequently. The lower count (shu) is read as usual. The text below says: "The counting of breaths that is counted is also like this."

3.23

From "neither clinging nor craving" onward refers to the bodhisattva of the Tripitaka teaching. In "knowing the counting of forms", "form" (se) should be "breath" (xi), which is a scribal error. "Upon the condition" means gathering the mind upon the count without confusion, namely from one to ten. In "wisdom equal to the signless": the signless wisdom is the sixth pāramitā of the shared teaching; "equal to" refers to including the prior five pāramitā. However, the shared teaching and the Tripitaka teaching differ in grasping and analysing, but have no difference in the six pāramitā; hence, succeeding the Tripitaka text, it is abbreviated. It says the perfection of wisdom, by guiding the five with wisdom, accomplishes all of them; this is the equal wisdom that is empty. It should say: because wisdom and so forth are not fixed in emptiness, they refute emptiness; because emerging into provisionality is not fixed in conventionality, they refute provisionality to enter the middle contemplation. In "this breath is neither empty nor provisional": understanding that breath is mind-only, just like an illusion, it is therefore not provisional; because the nature of breath fully contains all phenomena, it is therefore not empty.

3.24

In "the light of the dharmakāya is suchness", the dharmakāya shines everywhere, unchanging like suchness, and is therefore termed light. In "the light of wisdom illuminates and discerns", this means wisdom can illuminate the objective realm, contemplating in accord with the realm, where realm and wisdom are non-dual. In "because of this dharmakāya" and so forth: because the Tathāgata's dharma and reward bodies are identical, supremely complete and consummate, they can give rise to great function, thus causing sentient beings to see the light of the responsive body. Yet this responsive function is not separate from the dharmakāya; the Puxian guan says, "Śākyamuni is named Vairocana", and the Nirvāṇa says, "This body of mine now is precisely the dharmakāya." Hence it explains the light of the responsive body in terms of the dharma and reward bodies.

3.25

In explaining "spiritual power", it is first explained in terms of phenomena, which is Śākyamuni's power of supernatural penetration. However, when the Great Sage acts, phenomena must symbolize principle, and both meanings must be present; therefore, both phenomenal and principle interpretations say "or alternatively". In "the Tathāgata is simply true suchness" and so forth: it explains Tathā (ru) as true suchness, and Āgata (lai) as spiritual power, so as to clarify the Tathāgata's spiritual power. In "this true suchness has spiritual power": "spiritual" is defined as fathomless, and "power" is defined as capable function. Being fathomless, the natural principle is profound; having capable function, the power of transformation is vast. In "riding this spiritual power and coming", it means riding true suchness to have a responsive body, hence it is said "and coming"—that is, riding the path of true reality to come and realize correct enlightenment.

3.26

From "unmoving" onward, it explains going to Vaiśālī. The place of Vaiśālī is precisely the Tranquil Light, hence it is called unmoving. This land of Tranquil Light is consummate only for buddhas, hence it says "reaching the true aspect" and so forth. Broadly encompassing the hundred realms and adorned with the myriad goods, it is therefore called "Vast and Adorned" (Guangyan).

3.27

From "abiding at this" onward, it explains abiding at the threshold of the city gate. First, it explains the word "abiding". "Abiding at this" means abiding in the ground of the true aspect. With unconditioned great compassion universally covering the dharmadhātu, compassionately mindful of sentient beings to eliminate the poisonous afflictions of the three obstacles, it is therefore called abiding. In "the city is the dharmadhātu", it means the dharmadhātu is the city, guarding against the errors of nirvāṇa and defending against the causes of birth and death. The mind-nature is solely one, hence it is called "non-dual". Containing and receiving everything without hindrance is called a gate; pervading all places, there is nothing that is not a gate. The Buddha, having realized this principle, abides constantly and unchangingly, hence it is said "abiding at this gate unmoving". In "causing sentient beings" and so forth: having realized this principle oneself, one also causes sentient beings to realize this principle. In the sūtra's "threshold of the gate", the Sancang says: "The kun is the door threshold." In "suchness is wisdom" and so forth: it means the objective realm is wisdom, hence it is said suchness is wisdom; this wisdom reflects back upon the objective realm. Both being called suchness means wisdom is such to the realm, and the realm is such to wisdom—namely, the designation for the non-duality of realm and wisdom.

3.28

In "providing a willow branch" and so forth: because Avalokiteśvara holds a willow branch in his left hand and a water jar in his right hand, the people of the state offered these two objects, internally symbolizing the two causes: samādhi is the contributory cause, and wisdom is the revealing cause. Wisdom can eliminate afflictions, hence it is symbolized by sweeping movement. Samādhi can stop scattering, hence it is symbolized by clear stillness. The Shuowen says, "Still water is called ting." In "corresponding to the prior meaning of elimination (xiao)": as the text says, "Xiao means eliminating", and also says, "Eliminating only the illness, not eliminating the dharma"; thus here sweeping away corresponds to it. Like dust upon an object, one merely removes the dust without removing the object. As for "striking with a sweep": the pronunciation of "striking" (da) is ding and ling. In "corresponding to the prior meaning of subduing (fu)": fu means taming, and also means disciplining and refining so that one is fit to ride. These both correspond to the prior explanation of eliminating and subduing in terms of a single meaning. From "furthermore, sweeping" onward, it corresponds to the prior two meanings. Elimination by extinction means severing and entering nirvāṇa. Elimination by removal means entering nirvāṇa without severing. That it here only corresponds to the two kinds of elimination and not to the two kinds of subduing is because they are fully clarified within the four meanings of water. Or perhaps the text is abbreviated, and it should say: first, sweeping away corresponds to the elimination of extinction and the subduing of removal; second, striking with a sweep corresponds to the elimination of removal and calming subduing. In "sobering awake": water can sprinkle upon fainting and bring about awakening.

3.29

"Methods of repentance": In repentance methods there are three kinds, namely, ritual enactment, taking signs, and non-arising. The first two are phenomenal; the latter one is of principle. In the present sūtra, burning incense, scattering flowers, throwing the five limbs to the ground, and so forth, are ritual enactment. Seeing in one's present body the Buddha reaching out his hand, swiftly beholding Avalokiteśvara, and so forth, are taking signs. Entering completely into the boundary of true reality is non-arising. These ten points are all ritual enactment; the contemplation on the principle of non-arising must not be forgotten for a single instant, and the one type—taking signs—manifests spontaneously. Practitioners of the present age all obscure the source of the mind and exclusively seek auspicious signs; seeking based upon this, it is feared, falls into the realm of Māra. Therefore the Chanmen says: "Now as for seeing signs: when they appear suddenly, it is still difficult to know whether they are heterodox or correct. If one follows the text to generate the intention to seek them, one mostly becomes possessed by Māra. Question: If so, should one not contemplate signs to repent? Answer: In contemplating signs, one merely focuses one's mind on practicing the path; when one's work succeeds, the signs manifest. One takes this to determine [the result], and thereby knows that the sins have been eliminated. It does not mean that at the time of practicing the path, one's mind dwells on the matter of the signs and gives rise to grasping and attachment. If one focuses the mind like this, it will certainly mostly turn into the work of Māra (the above is the text of the Chanmen)."

3.30

"Eight intentions are derived from the sūtra text": The first and eighth were established by the doctrinal teachers based on sense: taking refuge after the extinction [of the Buddha] necessarily depends upon images and so forth, therefore one must adorn the place of practice and lay bare one's faults and transgressions. In this sūtra there is no text [for this]; although there are words about breaking obstacles, that naturally reveals the powerful function of the sūtra. Hence these two intentions were added by the doctrinal teachers. "Equipped with both phenomenon and principle": As explained in the previous commentary, throwing the five limbs and so forth are all understood in terms of principle; thus we know that in terms of principle they are subsumed under non-arising. "And so on": This means that these ten intentions temporarily follow the ancient teachers. If based upon our school, the ten intentions differ slightly. The present master follows the sūtra, placing the willow branch after the invocation; the ancients placed the invocation at the end. The tenth was seated meditation; presently it is made into reciting the sūtra, because the fourth, counting the breaths, is already seated meditation. Since reciting the sūtra was lacking, it is now added. The ancients merely saw that the sūtra says "counting the breaths and tying the mindfulness," and further below says "cultivating the five gates of dhyāna," so they took counting breaths and seated meditation to be two headings, not knowing that counting breaths is precisely the one gate of counting breaths among the five gates. The ten intentions of our school are fully present in the Bailu. However, as for the gate of practice of this sūtra, among the four kinds of samādhi, it is the neither-walking-nor-sitting samādhi, also named the samādhi following one's own will. Yet when considered in terms of cultivating practice across the various sūtras, although the phenomenal rituals differ, the contemplation on principle is not different. The phenomenal rituals each follow the various teachings, but the contemplation on principle equally employs the ten vehicles. Were it not for the ten vehicles, one would ultimately arrive nowhere. Therefore, in the "Cultivating the Great Practice" of the Zhiguan, the phenomenal ritual is extensive while the contemplation on principle is brief; in the "Correct Cultivation", the contemplation on principle is extensive while the phenomenal ritual is brief. The subsequent contemplation on principle must make use of the preceding phenomenal ritual, and the preceding phenomenal ritual must make use of the subsequent contemplation on principle; although the texts present them alternatively, their application is concurrent. The present commentary is merely for explaining the sūtra; as for cultivating practice, one must rely on the Zhiguan.

3.31

From "For three" below: The first two dhāraṇīs were spoken by Avalokiteśvara, and the latter one dhāraṇī was spoken by Śākyamuni. "They are all poisonous afflictions": Because the three obstacles damage the three truths, all are afflictions. Retribution is named the fruit of afflictions, and karma is named the cause of afflictions, which means that the three obstacles are all afflictions. "They are all evil karma": Retribution is named the fruit of karma, and afflictions are named the root of karma, which means that the three obstacles are all karma. "They are all retribution dharmas": Afflictions are named retribution, and root karma is named the cause of retribution, which means that the three obstacles are all retribution dharmas. "Not without weight and lightness" and so forth: Although all are called afflictions, because the meaning of the deluded mind being confused and disturbed is heavy, it separately receives the name of affliction-obstacle. Although all are called evil karma, because the meaning of the three karmas binding is heavy, it separately receives the name of karma-obstacle. Although all are called retribution dharmas, because the meaning of the skandha-body repaying the cause is heavy, it separately receives the name of retribution-obstacle. Therefore it says: "Divided into three obstacles." "All possess the words of the three obstacles": This is the shared meaning. Yet within the shared there is the distinct; therefore, it is determined that the three dhāraṇīs each destroy one obstacle. As in destroying the affliction-obstacle, although the text of the sūtra contains words of karma and retribution, one knows that karma is the cause of affliction and retribution is the fruit of affliction. Setting aside the secondary and taking the primary, it is merely destroying the affliction-obstacle of the deluded mind. The remaining two are understood by analogy. "Two senses": First, all are heavy; second, they mutually have weight and lightness. "All require the three dhāraṇīs": Because the three obstacles are all heavy. "Bondage of seeds" is the affliction-obstacle. "Still repaying the dog's bite": Karma and retribution are both present. The karmic cause of the past fault incurs the dog's bite today. As related in the Faxian zhuan, the holy novice who took food was injured by the domestic dog of the Wu family of Pengcheng, and so forth. "The same by analogy": Either karma is eliminated while affliction and retribution remain, or retribution is eliminated while affliction and karma remain. "Severing what is heavy": What is heavy is greed; what is light is anger and delusion. These three all belong to the affliction-obstacle. Now, this text shows that there is a difference of weight and lightness in severing delusions, to draw an analogy with the three obstacles.

3.32

"Now proceeding from the distinct sense": Poisonous affliction is the general name; afflictions and so forth are the distinct designations. "Opening the three and revealing the one": The three are the provisional, and the one is the real. "Is also like this": Because all three cycles are named opening the provisional and revealing the real, by analogy, in the present sūtra the three dhāraṇīs are generally named eliminating and subduing poisonous afflictions. From "Adding further" below: That is, the first cycle is named the exposition in terms of Dharma, the second cycle is named the exposition in terms of parables, and the third cycle is named the exposition in terms of past causal conditions; by analogy, of the three dhāraṇīs in the present sūtra, the first is named afflictions, the next is named destroying karma, and the latter is named destroying retribution.

3.33

From "There are naturally" below: That is, the earlier explanation that the ancients divided the sūtra by making the primary teaching end at the fourth dhāraṇī. From "That is" below: Bringing out its meaning. This means that the first three distinctly cure the three obstacles, and the latter one generally cures the three obstacles. From "If not" below: Clarifying that the present interpretation encompasses both the general and the distinct. As the first turn of the dhāraṇī primarily destroys what is heavy in afflictions, which is the distinct, the remaining two obstacles are eliminated along with it, which is the general. The remaining two are by analogy with this.

3.34

In the sūtra, "Namo": Here translated as "taking refuge and paying homage," or "taking refuge of one's life." "Generally for sentient beings" and so forth: The Buddha is like the king of physicians, the Dharma is like good medicine, and the Saṅgha is like the attendant of the sick; therefore it is said to be the place of eliminating and subduing. "Distinct condition": It specifically consists in the power of great compassion to pull out suffering; therefore one makes a distinct invocation. "The Three Jewels also have general and distinct": The Three Jewels are general; repeating each three times is distinct. This means that to eliminate the three obstacles one speaks three dhāraṇīs to express the three virtues, hence one must invoke them three times. "Three explications": "Explication" (shi) should be "virtue" (de); it is a textual error. Since the general invocation of the Three Jewels again involves discussing general and distinct, the distinct condition of Avalokiteśvara should also again involve discussing general and distinct. Because it is also invoked three times, its meaning can be known by analogy. "The three karmas are as in the text": Invoking the name is the oral karma, throwing oneself to the ground is the bodily karma, and singlemindedness and single intent is the mental karma.

3.35

From "Distress and adversity" below and so forth: The middle seven have the distress and adversity of fragmented [birth and death], and the latter two have the distress and adversity of change [birth and death]. From "Not exclusively" below: This means the term "distress and adversity" is general, not exclusively applying to persons experiencing retributive suffering. "Darkness of ignorance and delusion" and so forth: This first turn of the dhāraṇī primarily destroys the affliction-obstacle; therefore, this text's general invocation merely says eliminating the darkness of delusion. The distinct invocation below speaking of karma and retribution is concurrent destruction. From "As in the Avataṃsaka" below: Emitting the light of the six pāramitās. "Eliminating stinginess" is the light of giving; "eliminating malice" is the light of forbearance. "And so forth" means taking the remaining pāramitās to verify that the present elimination of the darkness of delusion is the light of wisdom. Furthermore, as the Siyi jing says: "Furthermore, the Tathāgata's light is named Able to Relinquish; by this light the Buddha can destroy the mind of breaking precepts, causing one to uphold the prohibitive precepts. Furthermore, the light is named Peaceful and Harmonious; it destroys the mind of anger and malice, causing one to practice forbearance. Furthermore, the light is named Diligent Cultivation; it destroys the mind of indolence, causing one to practice vigor. Furthermore, the light is named Singleminded; it destroys the mind of false thoughts, causing one to practice dhyāna concentration. Furthermore, the light is named Able to Understand; it destroys the mind of ignorance and delusion, causing one to practice wisdom." Here, saying "pure light" is precisely emitting the light of being able to understand in the Siyi. "Covering the great earth": Plants and trees all die, which is a metaphor for in the perfect [teaching] severing one severing all. "Sequentially eliminating the delusions of the ten persons": When eliminating the delusion of retributive suffering, other delusions are not necessarily eliminated, so it must be sequential. As in the sequential destruction of existence in the wonderful practice of the Fahua xuanyi, this is the distinct teaching. The sūtra says "the suffering of being killed," while the Fuxing quotes the sūtra as "poisonous affliction"; this is an error and one should not cling to that to alter this. Moreover, the present commentary explicitly quotes and explains it, still interpreting "killing" in terms of "poisonous affliction." "Māra": That is the Devaputra Māra. The character ma originally did not exist in character dictionaries; the translators coined it intentionally. In Sanskrit it is māra, translated here as "obstacle", because it is able to make obstacles to cultivating the path. It is also called "the killer", because by constantly practicing laxity, it severs the life of wisdom. Or it is called "evil", because of abundant craving and desire. From "Taking the empty" below: Breaking the great with the small. Although the small transcends the realm, it cannot convert others. Bodhisattvas convert others, enticing their retinues and emptying their palaces, and therefore [Māra] harms the great mind. This proves that the bodhisattvas of the four teachings have the sense of suffering being killed. From "Taking the scattered" below: Breaking the two vehicles with phenomenal goodness, because the two vehicles transcend that realm. This proves that śrāvakas and pratyekabuddhas have the sense of suffering being killed. However, the two persons of change [birth and death] are also harmed by the māras outside the realms, as in the ten māras of the Avataṃsaka.

3.36

"The two obstacles are as in the text": Affliction is the affliction-obstacle; various illnesses are the retribution-obstacle.

3.37

"The preceding is great compassion" and so forth: Referring to the previous general invocation where great compassion covers all. In contrast with the present bestowal of bliss, benevolence and compassion mutually illuminate each other. The preceding brings up what is able to pull out [suffering], hence it says great compassion; the present brings up what is bestowed, hence it says peace and bliss. From "If worldly" below: Explaining great bliss by first setting aside partial bliss. "And so forth": Taking by extension the two vehicles who take the realization of reality as bliss, and bodhisattvas who take emerging into the provisional as bliss. From "Partially having" below: All are a small portion of bliss, not named great bliss. From "Until obtaining" below: Directly showing great bliss. Not changing and not altering, hence permanent; free of the suffering of the two extremes, hence bliss: two of the four virtues. "The words of the one who is able to invoke are long-reaching": This means that Candraprabha makes the invocation generally for the ten kinds of practitioners, not merely for persons experiencing retributive suffering.

3.38

Regarding the text of the sūtra, "those who hear the name and are saved from calamity": this is identical to [the line in] the Lotus Sūtra, "observing their sounds, they attain liberation." From "ten kinds" down, [the commentary] explains the world. Regarding "they are all called the sentient-being world": although this mentions only one, the meaning necessarily contains all three. Because the sentient being exists through the aggregation of the five skandhas, and where sentient beings dwell is the land. From "and having" down, it explains the compassionate father. Regarding "the meaning of father and son": since Avalokiteśvara is designated as the father, sentient beings should accordingly be like sons. Because sentient beings are inherent in principle with Buddha-nature, they have the capacity to stimulate; because Avalokiteśvara partially manifests Buddha-nature, he possesses the corresponding response. Stimulus and response mutually pervade; sentient beings and Buddhas are non-different, just as the inborn nature of father and son is mutually related; therefore it says, "they equally have Buddha-nature." From "the Tathāgata" down, it properly explains Buddha-nature. Because Buddha-nature is the general name and the three causes are the specific names, the general originally expounds the specific, and the specific is not separate from the general. Here, the direct cause among the three causes refers solely to inherent nature, while the contributory and revealing [causes] refer to cultivation. Regarding cultivation, these two meanings are slightly different from various [other] texts, for in various texts, when discussing the seeds of different types, bowing one's head and raising one's hand are taken as contributory causes, up to hearing a single phrase being taken as the revealing cause. Here, referring to those who have not yet attained awakening, all are within the contributory cause; therefore it says "performing all merits" and "following and being guided and transformed." Thus, hearing the Dharma with a distracted mind is subsumed within it, while specifically taking the stage of a person who has heard the Dharma is called the revealing cause; therefore it says "bonds and fetters are destroyed." One should know that the destruction of fetters refers to the stages of resemblance and the first abiding stage. If one discusses the nominal five ranks, they are not without the meaning of destruction through the nominal and contemplation-practice [stages]; thus one knows that from the nominal in the perfect [teaching] up to partial realization, all belong to the revealing cause. However, as for these three causes, their inclusion or exclusion as discussed in various treatises is not uniform. For instance, the Record Revealing the Nature fully explains the mutual relation of inborn nature, where sentient beings and Buddhas each have three [causes], high and low mutually pervading. From "therefore invoking" down, it concludes and demonstrates. Since it says being freed from the suffering of the three poisons, this is severing delusions and entering the stages; one must broadly refer to the ten kinds of persons to reveal higher and lower, so how could it be limited merely to persons suffering retributions of pain?

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請觀音經疏闡義鈔 — Classical Chinese