請觀音經疏闡義鈔 3.39

3.39

From "the elimination of illness" down, it explains according to three meanings. The single phrase "happiness in the present life" in the first meaning refers to persons suffering retributions of pain. Regarding "stating that one attains the Path": this is the nirvāṇa of the two vehicles. However, how could there not be the attainment of the round and sudden Path in the future? Here, preserving the sequence from shallow to deep, it explains the meaning generally; only when reaching the third [meaning] that comprehensively refers to the ten persons does it become the definitive standard. Furthermore, as for the elimination of illness being happiness in the present life, how could there not be immediate awakening to the Path? Yet those who awaken immediately do so because seeds planted in the past have ripened, and now, relying on Avalokiteśvara, they attain liberation. For now, speaking in terms of properly planting seeds for the future and invoking on behalf of those whose planted seeds have not yet ripened, it says happiness in the present life. Therefore, taking future liberation in the Hīnayāna as happiness in a future life. Even the triad of planting, ripening, and liberating in the perfect teaching is likewise patterned on this. From "the future" down, it distinguishes present and future according to the remainder and non-remainder [nirvāṇa] of the persons of the two vehicles. From "the ten kinds" down, it explains present and future according to partial attainment and ultimate attainment. These ten kinds of practitioners each immediately attaining awakening to the Path is the present; taking the wondrous enlightenment nirvāṇa within the perfect [teaching] is the future. However, as for the first four among these ten, present and future have already been clarified according to the first two meanings. Here, comprehensively taking the ultimate nirvāṇa within the perfect [teaching] as the future is because the tenth practitioner is at the first abiding stage, which, having already been taken as the present life, necessarily requires wondrous enlightenment as the future life. Calling it the Great Nirvāṇa, how could it not be the ultimate fruit? If each of the ten persons were individually discussed in terms of present and future, it could be known by detailed analysis, but that is not the Buddha's intent; the Buddha's intent is to cause all equally to reach the perfectly integrated ultimate nirvāṇa. Avalokiteśvara, in his profound stage, can comprehend this purport, and instructs them to invoke, saying "and bestow the Great Nirvāṇa." From "all the rest" down, it concludes and reveals the phrase "and bestow the Great Nirvāṇa." Because nirvāṇa is the dharma of peaceful happiness, it says "only then is it great happiness." This single phrase of the sūtra is precisely invoking the bestowal of happiness in a future life.