請觀音經疏闡義鈔 3.51

3.51

From "merely suppose" onward, glossing she (if/suppose) as dan (merely), it forms a distinction with the preceding; but in terms of the substance of karma, the intended meaning does not differ from before. Regarding "The Pañcaviṃśati states: 'If there were a dharma...'" and so forth: outside of nirvāṇa, there is truly no other dharma; it is to thoroughly sweep away attachment to characteristics that a hypothetical overstatement is made. Even an exceeding [dharma] would still be like an illusion, how much more so that which does not exceed it? "Cleanly stating it is non-existent": because all is empty and quiescent. "Like a nineteenth realm, etc.": "etc." includes a thirteenth sense base and a sixth aggregate. For realms are only eighteen, and sense bases are only twelve. Speaking of a nineteenth or a thirteenth is an analogy for absolute non-existence. "Floating and unreal pleasure": this should read "floating and unreal karma"; the character "pleasure" (le) is probably an error [for ye, karma]. Regarding "with the Pañcaviṃśati..." and so forth: in the present sūtra, "if there are karmic obstacles" and the Pañcaviṃśati's "if there were a dharma" both use she in the sense of a hypothesis; that is, the wording is the same. "Yet it forms a distinction": the intention is different. That text clarifies sweeping away attachment to characteristics so that all is completely empty; this text clarifies establishing phenomena on the basis of principle so that there is floating and unreal karma, because this section of the dhāraṇī directly shatters karmic obstacles. "Taking the samādhi of seeing the Buddha as the seed": seeing forms externally arises from internally practicing the samādhi of contemplating the Buddha. From "hells" onward, it refers to the differences in what is seen across the ten dharmadhātus. "Even up to what is seen among humans": between them, hungry ghosts, animals, and asuras are omitted, which is why it says "even up to." "Bodhisattvas of the shared, distinct, etc.": "etc." includes the Tripiṭaka and perfect teachings. "What is seen is distinct in each case": that is, the bodily forms of the Buddha they see are not the same. For example, according to the habituation of the three wretched destinies, they see the Buddha as a black elephant with feet, etc., in a three-foot body. Again, like Trapuṣa and others, who from their status as humans or devas saw the Buddha as a tree spirit and so forth. By this principle, sentient beings of the six destinies all see the Buddha differently, and none of these are supramundane forms. If among the six destinies there is a capacity for the supramundane, they see the four different kinds of Buddha, which are the four noble dharmadhātus. Thus fascicle 11 of the Mahāprajñāpāramitopadeśa cites the Guhyakādhipati-sūtra: "All devas and humans see the Buddha's physical size either like gold, silver, or various jewels; or they see a sixteen-foot body, or one li (Tripiṭaka); or they see ten li, up to ten billion [li] (shared); or they see it as measureless and boundless (distinct); filling empty space (perfect)." Since what devas and humans see is already different, the same is true of the four destinies. This is spoken according to the general rule. There are also cases where, for the sake of those with capacities for the perfect teaching, he responds with an inferior body, as in the Lotus Sūtra: "should be delivered by a hell body, he preaches the Dharma for them," and so forth. "Generally speaking of the ten kinds of practitioners": these are persons undergoing suffering as retribution; not only serious illnesses among humans, but the intention also embraces the four destinies, which is why earlier it spoke of beings in the hells being mindful of the Buddha, and so forth. "The methods of contemplation in samādhi are also different": that is, they differ according to the four teachings.