妙法蓮華經文句 釋觀世音菩薩普門品
〈普門品〉是《法華經》裡最多人念的一品。
火燒不到，水淹不著，刀杖段段壞，念一聲名字就有應。
本論解這一品的時候，沒有從這些靈驗講起。它從五個字講起：觀、世、音、普、門。
而它解前面三個字的方式，都一樣——先鋪開，再收窄。
「觀」有四種：析觀、體觀、次第觀、圓觀。四種擺出來，然後說：只取圓觀。
「世」有四種：三界之世、二涅槃之世、生死涅槃兩邊之世、實相之世。四種擺出來，然後說：只取不思議世。
「音」有四種機：人天的、二乘的、菩薩的、佛的。四種擺出來，然後說：只取佛音之機。
三次都是先開四個，再挑一個。
然後輪到「普」字。
本論沒有收窄。
它反而開了十個。
慈悲普、弘誓普、修行普、離惑普、入法門普、神通普、方便普、說法普、成就眾生普、供養諸佛普。
十個，一個也不刪。
這個轉折很有意思。前面三個字非簡不可，因為觀有粗細、世有淺深、機有偏圓；到了「普」，一簡就自己打自己嘴巴。
普的意思，就在不簡。
而這十個裡面，有兩個特別不像佛法。
說法普，本論說如同修羅的琴——一張琴自己響，響出千百種聲音，各人聽見各人要的那一種。
成就眾生普，本論舉的例子是：鑿井、造舟、神農嘗藥、雲遮日照。
挖井算菩薩事業。造船算。嘗百草也算。
看到這裡會發現，本論其實用十件事把同一個問題問了十遍：這件事，是普的，還是偏的？
而它給的判準，十次都一樣。
不看你做了多少。看它從哪裡發出來。
同樣是慈悲——緣著眾生起的，偏；與實相同體而起的，普。同樣是神通——緣著狹境修的，偏；緣實相修的，「一發一切發」。
普不是量詞，是來處。
所以那十件事之所以能算普，不是因為它們大，是因為它們的根不在自己身上。
而反過來說也成立。
一件很小的事，若從實相出來，它就是普的。
一件很大的事，若從我出來，它就只是大。
With “universal”—at its center, the Universal Gateway Chapter is probably the most widely recited chapter in the Lotus Sūtra.
Fire cannot burn, water cannot drown, blades and staves break apart: call the name once, and there is a response.
When the treatise explains this chapter, it does not begin with these wonders. It begins with five characters: contemplate, world, sounds, universal, gateway.
And it explains the first three in the same way—first opening out, then narrowing down.
There are four kinds of guan (“contemplation”): analytic contemplation, embodied contemplation, sequential contemplation, and perfect contemplation. It sets out all four, then says: take only perfect contemplation.
There are four kinds of shi (“world”): the world of the conditioned, the world of the two nirvāṇas, the world of the two extremes of saṃsāra and nirvāṇa, and the world of true reality. It sets out all four, then says: take only the inconceivable world.
There are four kinds of capacity called yin (“sound”): those of humans and gods, the two vehicles, bodhisattvas, and Buddhas. It sets out all four, then says: take only the capacity of Buddha-sound.
Three times, it first opens four and then selects one.
Then comes the character pu (“universal”).
The treatise does not narrow down.
Instead, it opens ten.
Universality of compassion, universality of the vast vows, universality of practice, universality of leaving delusion, universality of entering Dharma gates, universality of supernormal powers, universality of skillful means, universality of teaching Dharma, universality of bringing living beings to fulfillment, and universality of making offerings to all Buddhas.
Ten, without discarding a single one.
This turn is fascinating. The first three characters must be delimited, because contemplation has coarse and subtle forms, worlds have shallow and deep levels, and capacities have partial and perfect forms. But when the treatise reaches pu (“universal”), to delimit it would be to contradict itself.
The meaning of universal lies precisely in not selecting.
And among these ten, two sound especially unlike what people usually call Buddhism.
Universality of teaching Dharma, the treatise says, is like the lute of an asura—a single lute sounds by itself, producing hundreds and thousands of tones, and each person hears the one that person needs.
Universality of bringing living beings to fulfillment is illustrated by digging wells, building boats, Shennong tasting medicinal herbs, clouds providing shade, and the sun giving light.
Digging a well counts as a bodhisattva’s work. Building a boat counts. Tasting a hundred herbs counts too.
At this point one sees that the treatise is really asking the same question ten times through ten different activities: Is this universal, or is it partial?
And its criterion is the same all ten times.
It does not ask how much you have done. It asks where the act comes from.
Take the same compassion: when it arises by taking living beings as its condition, it is partial; when it arises as one in substance with true reality, it is universal. Take the same supernormal power: cultivated by taking a narrow object as condition, it is partial; cultivated by taking true reality as condition, “when one arises, all arise.”
Universal is not a measure of quantity. It names a point of origin.
Thus those ten things count as universal not because they are large, but because their root is not in the self.
And the converse is also true.
A very small act, if it comes from true reality, is universal.
A very large act, if it comes from me, is merely large.
隋天台智者大師說《妙法蓮華經文句》〔灌頂法師私記・唐天寶戊子朗和尚條倫治定本・卷端序＝鏡中沙門神逈述〕· 大正藏 T34n1718〔起 T34 0144c24〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0144c24〕釋觀世音菩薩普門品 此品是當途王經，講者甚眾，今之解釋不與他同，別有《私記》兩卷，略撮彼。釋此題，有通有別，通有十雙、別有五隻。十雙者，一人法乃至第十智斷〔云云〕。「觀世音」者人也，「普門」者法也。人有多種〔云云〕，法有多種〔云云〕。依前問答論觀世音人，依後問答論普門法，人法合題故言「觀世音普門品」。〔二〕「觀世音」者大悲拔苦，依前問答，百千苦惱皆得解脫；「普門」者大慈與樂，依後問答，應以得度而為說法也。〔三〕「觀世音」者智慧莊嚴，智能斷惑如明時無闇；「普門」者福德莊嚴，福能轉壽如珠雨寶者也。〔四〕「觀世音」者觀冥於境，即法身也；「普門」者隨所應現，即應身也。〔五〕「觀世音」者，譬藥樹王遍體愈病；「普門」者，譬如意珠王隨意所與。〔六〕「觀世音」者，冥作利益無所見聞，三毒七難皆離，二求兩願皆滿也；「普門者」，顯作利益，目覩三十三聖容，耳聞十九尊教也。〔七〕「觀世音」者，隨自意照實智也；「普門」者，隨於他意照權智也。〔八〕「觀世音」者，不動本際也「普門」者，迹任方圓也〔九〕「觀世音」者，根本是了因種子；「普門」者，根本是緣因種子也。〔十〕「觀世音」者，究竟是智德，如十四夜月光也；「普門」者，究竟是斷德，如二十九夜月邪輝將盡也。經文兩問答含無量義，略用十雙，始從人法終至智斷，釋品通名，其義如是。別論五隻者，一、「觀」也。觀有多種，謂析觀、體觀、次第觀、圓觀。析觀者滅色入空也；體觀者即色是空也；次第觀者，從析觀乃至圓觀也；圓觀者，即析觀是實相，乃至次第觀亦實相也。今簡三觀唯論圓觀，文云「普門」，觀若不圓，門不稱普，即此義也。「世」者，若就於行先世後觀，若就言說先觀後世，今從說便故後論世。世亦多種，謂有為世、無為世、二邊世、不思議世。有為世者三界世也，無為世者二涅槃也，二邊世者生死涅槃也，不思議世者實相境也。簡却諸世但取不思議世也。「音」者機也，機亦多種，人天機、二乘機、菩薩機、佛機。人天機者，諸惡莫作諸善奉行也；二乘機者，厭畏生死欣尚無為也；菩薩機者，先人後己慈悲仁讓也；佛機者，一切諸法中悉以等觀入，一切無礙人，一道出生死也。揀却諸音之機，唯取佛音之機而設應，以此機應因緣故，名「觀世音」也。「普」者周遍也，諸法無量，若不得普則是偏法，若得普者則是圓法，故《思益》云「一切法邪、一切法正」，略約十法明普，得此意已類一切法無不是普，所謂慈悲普、弘誓普、修行普、離惑普、入法門普、神通普、方便普、說法普、成就眾生普、供養諸佛普，始自人天終至菩薩皆有慈悲，然有普有不普。生法兩緣慈體既偏，被緣不廣不得稱普；無緣與實相體同，其理既圓慈靡不遍。如磁石吸鐵任運相應，如此慈悲遍薰一切，名慈悲普。弘誓普者，弘廣也、誓制也，廣制要心故言弘誓。弘誓約四諦起，若約有作無生無量四諦者，收法不盡不名為普；若約無作四諦者，名弘誓普也。修行普者，例如佛未值定光佛前凡有所修不與理合，從得記已觸事即理，理智歷法而修行者，無行而不普也。斷惑普者，若用一切智、道種智，斷四住塵沙等惑，如却枝條，不名斷惑普；若用一切種智斷無明者，五住皆盡如除根本，名斷惑普。入法門普者，道前名修方便，道後所入名入法門。若二乘以一心入一定，一心作一不得眾多，又為定所縛，故不名普；若歷別諸地淺深階差，亦不名普；若入王三昧，一切三昧悉入其中，不起滅定現諸威儀，故名法門普。神通普者，大羅漢天眼照大千，支佛照百佛世界，菩薩照恒沙世界，皆緣境狹發通亦偏；若緣實相修者，一發一切發，相似神通如上說，況真神通而非普耶？方便普者二種，道前方便修行中攝，道後又二：一者法體，如入法門中說；二者化用，如今說，逗機利物稱適緣宜一時圓遍，雖復種種運為，於法性實際而無損減，是名方便普。說法普者，能以一妙音，稱十法界機，隨其宜類俱令解脫，如修羅琴，故名說法普。成就眾生普者，一切世間及出世間所有事業，皆菩薩所為，鑿井造舟神農甞藥雲蔭日照利益眾生，乃至利益一切賢聖，示教利喜令入三菩提，是名成就眾生普。供養諸佛普者，若作外事供養，以一時一食一花一香普供養一切佛，無前無後一時等供，於一塵中出種種塵亦復如是；若作內觀者，圓智導眾行，圓智名為佛，眾行資圓智，即是供養佛，若行資餘智，不名供養普，眾行資圓智，是名供養普。門者，從假入空空通而假壅，從空入假假通而空壅，偏通則非普，壅故非門；中道非空非假，正通實相雙照二諦故名普，正通故名門。普門圓通義則無量，略舉其十類則可知。此品猶是普現三昧化他流通也。 〔T34 0145c29〕文為三：一、問，二、答，三、聞品得益。問、答兩番。初番問為二：初、經家敘時者，說東方菩薩竟，次說西方菩薩時也〔其一〕。說東方生善竟，次說西方生善時〔其二〕。說東方斷疑竟，次說西方斷疑時〔其三〕。說東方得道竟，次說西方得道時〔其四〕。「無盡意」者，《大品》明空則無盡，《大集》明八十無盡門，《淨名》云「夫無盡者，非盡非無盡故名無盡」。總三經，用三觀三智，釋無盡也。「意」者智也，「無盡」者境也。智契於境，單從於境應言無盡，單從於智應言於意，境智合稱故言「無盡意」也。〔一〕又意者，世出世之本也。〔二〕又意即法界中道，故言能觀心性名為上定。〔三〕此約三智三觀釋名也。興問者，《大經》云「具二莊嚴能問能答」。無盡意前以慧莊嚴問觀世音慧莊嚴，佛以慧莊嚴答觀世音慧莊嚴也。佛答為三：一、總答，二、別答，三、勸持名答。總為四：一、人數，二、遭苦，三、聞名稱號，四、得解脫。自有多苦，苦一人、多人受一苦、一人受多苦、一人受少苦。今文百千萬億眾生，多人也；受諸苦惱，多苦也。舉多顯少，多尚能救況少苦耶！遭苦是惡、稱名是善，善惡合為機義也。「而得解脫」是應也，此是機感因緣名觀世音，亦是人法因緣乃至智斷因緣名觀世音。後去例如此結名，不煩文。 〔T34 0146a24〕別答為三：一、口機應，二、意機應，三、身機應。口又二：初、明七難，次、結。火難為四：一、持名是善，二、遭火是惡，三、應，四、結。於一難中例為三番：一、果報火，地獄已上初禪已還皆論機應；二、惡業火，地獄已上非想已還皆論機應；三、煩惱火，地獄已上等覺已還皆論機應。七難三毒二求例皆如此。此義既廣，可以意知不可文記。身機為二：初、二求，次、結。求男有立願修行德業，求女文略修行，正言禮拜是同，故略之；願業各異故重出之。結，如文。 從「是故眾生」下，是勸持名，為三：勸持、格量、結歎。上述勝名美德不辨形質，若欲歸崇宜持名字，是故勸持也。《入大乘論》云「法身唯一應色則多」，格六十二億應，等一法身也。智者云：「圓人唯一、偏人則多」，格六十二億偏菩薩，等一圓菩薩也。 第二番問，為三：「云何遊」問身，「云何說」問口，「方便」問意。此聖人三密無謀之權，隨機適應也。佛答亦三：一、別答，二、總答，三、勸供養。「應以」者，答方便力也；「現身」，答其問遊也；「說法」，答其問口也。凡有三十三身、十九說法〔云云〕。從「成就」下，結別開總。別文廣意狹，總答文狹意廣〔云云〕。從「是故」下，勸供養。此中見形聞法，故勸供養也。初、勸，次、受旨。受旨為六：奉命、不受、重奉、佛勸、即受、結，皆如文。從「持地」下，是聞品功德〔云云〕。「無等等」者，九法界心不能等理，佛法界心能等此理，故無等而等也。又畢竟之理是無等，初緣畢竟理而發心，能等於理，故言無等等也。又心之與理俱不可得，將何物等何物，而言無等等耶？心之與理俱不可說，不可說而說，說此心等此理，故言無等等耳。初一是橫釋，次一是豎釋，次一非橫非豎釋也〔云云〕。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
一、自述體例
這一品是當今流行的王經，講說的人很多。如今的解釋與別人不同，另外有《私記》兩卷，這裡只是略作撮取。
解釋這個題目，有通、有別。通有十雙，別有五隻。
二、通釋：十雙
十雙——第一是人法，乃至第十是智斷〔云云〕。
「觀世音」是人，「普門」是法。人有多種〔云云〕，法有多種〔云云〕。依前面的問答論觀世音之人，依後面的問答論普門之法。人與法合起來立題，所以說〈觀世音普門品〉。
〔二〕「觀世音」是大悲拔苦，依前面的問答，百千苦惱都得解脫；「普門」是大慈與樂，依後面的問答，應以什麼身得度就為他說法。
〔三〕「觀世音」是智慧莊嚴，智慧能斷惑，如同白天沒有黑暗；「普門」是福德莊嚴，福能轉壽，如同寶珠雨下眾寶。
〔四〕「觀世音」是觀智冥合於境，就是法身；「普門」是隨所應而現，就是應身。
〔五〕「觀世音」譬如藥樹王，遍體治癒疾病；「普門」譬如如意珠王，隨人意所給與。
〔六〕「觀世音」是冥中作利益，無所見聞而三毒七難都離、二求兩願都滿；「普門」是顯中作利益，眼睛看見三十三種聖容，耳朵聽聞十九種尊教。
〔七〕「觀世音」是隨自意而照實智；「普門」是隨他意而照權智。
〔八〕「觀世音」是不動本際；「普門」是迹隨方圓。
〔九〕「觀世音」根本是了因種子；「普門」根本是緣因種子。
〔十〕「觀世音」究竟是智德，如十四夜的月光；「普門」究竟是斷德，如二十九夜殘餘的光輝將盡。
經文兩番問答含著無量義理，略用十雙，從人法開始到智斷為止，解釋品題的通名，它的義理就是這樣。
三、別釋：「觀」
別論五隻——
第一是「觀」。觀有多種：析觀、體觀、次第觀、圓觀。析觀是滅色入空；體觀是即色是空；次第觀是從析觀乃至圓觀；圓觀是即析觀就是實相，乃至次第觀也是實相。
如今簡別三觀而唯論圓觀。經文說「普門」——觀如果不圓，門就稱不上普，就是這個意思。
四、別釋：「世」
「世」——若就修行說，先有世後有觀；若就言說說，先有觀後有世。如今從言說之便，所以後論世。
世也有多種：有為世、無為世、二邊世、不思議世。有為世是三界之世，無為世是二種涅槃，二邊世是生死與涅槃，不思議世是實相之境。簡別去諸世而只取不思議世。
五、別釋：「音」
「音」是機。機也有多種：人天機、二乘機、菩薩機、佛機。
人天機是諸惡莫作、諸善奉行；二乘機是厭畏生死、欣尚無為；菩薩機是先人後己、慈悲仁讓；佛機是於一切諸法中都以平等觀而入，一切無礙之人，一道出離生死。
揀別去諸種音之機，唯取佛音之機而施設感應。以這機與應的因緣，所以名為「觀世音」。
六、別釋：「普」與十普
「普」是周遍。諸法無量：如果不得普，那就是偏法；如果得普，那就是圓法。所以《思益》說：『一切法邪、一切法正。』
略約十法說明普；得了這個意思，比類一切法無不是普。所謂：慈悲普、弘誓普、修行普、離惑普、入法門普、神通普、方便普、說法普、成就眾生普、供養諸佛普。
慈悲普：從人天開始到菩薩都有慈悲，然而有普有不普。生緣、法緣兩種慈的體既然偏，所被的緣不廣，不得稱普；無緣之慈與實相體同，它的理既然圓，慈就無所不遍——如同磁石吸鐵，任運相應。這樣的慈悲遍薰一切，名為慈悲普。
弘誓普：弘是廣，誓是制；廣泛制約要心，所以說弘誓。弘誓約四諦而起：若約有作、無生、無量四諦，收法不盡，不名為普；若約無作四諦，名為弘誓普。
修行普：例如佛在未值遇定光佛之前，凡有所修都不與理相合；從得記以後，觸事就是理。以理智歷一切法而修行的人，無行而不普。
斷惑普：若用一切智、道種智斷四住、塵沙等惑，如同砍去枝條，不名斷惑普；若用一切種智斷無明，五住都盡，如同除去根本，名為斷惑普。
入法門普：道前名為修方便，道後所入名為入法門。若二乘以一心入一定，一心只作一事，不得眾多，又被定所繫縛，所以不名為普；若歷別諸地而有淺深階差，也不名為普；若入王三昧，一切三昧都入其中，不起滅定而現諸威儀，所以名為法門普。
神通普：大阿羅漢天眼照大千世界，支佛照百佛世界，菩薩照恒沙世界——都是所緣之境狹，所發之通也偏。若緣實相而修，一發一切發；相似神通尚且如上所說，何況真神通而不普？
方便普：有二種。道前的方便攝在修行之中；道後又分二：一是法體，如入法門中所說；二是化用，如今所說——逗機利物，稱適緣宜，一時圓遍；雖然種種運為，於法性實際而無所損減，這名為方便普。
說法普：能以一種妙音，相稱十法界之機，隨其所宜之類都令解脫，如同修羅之琴，所以名為說法普。
成就眾生普：一切世間及出世間所有的事業，都是菩薩所為——鑿井、造舟、神農嘗藥、雲蔭日照而利益眾生，乃至利益一切賢聖，示教利喜而令入三菩提，這名為成就眾生普。
供養諸佛普：若作外事供養，以一時、一食、一花、一香普供養一切佛，無前無後而一時平等供養；於一微塵中出種種塵也是如此。若作內觀，圓智引導眾行，圓智名為佛，眾行資助圓智，就是供養佛；若行資助其餘的智，不名供養普——眾行資助圓智，這名為供養普。
七、別釋：「門」
「門」——從假入空，空通而假壅；從空入假，假通而空壅。偏通就不是普，壅塞所以不是門。中道非空非假，正通實相而雙照二諦，所以名為普；正通所以名為門。
普門圓通的義理則無量，略舉其中十類就可以知道了。
這一品仍舊是普現三昧的化他流通。
八、分文為三
文分為三：一是問，二是答，三是聞品得益。問答有兩番。
初番的問分為二：起初經家敘述時節——說東方菩薩完畢，接著說西方菩薩之時〔其一〕；說東方生善完畢，接著說西方生善之時〔其二〕；說東方斷疑完畢，接著說西方斷疑之時〔其三〕；說東方得道完畢，接著說西方得道之時〔其四〕。
九、「無盡意」之釋
「無盡意」——《大品》說明空則無盡，《大集》說明八十無盡門，《淨名》說：『所謂無盡，是非盡非無盡，所以名為無盡。』總合三經，用三觀三智來解釋無盡。
「意」是智，「無盡」是境。智契合於境：單就境說應當說無盡，單就智說應當說意；境智合稱，所以說「無盡意」。
〔一〕又，意是世間出世間之本。〔二〕又，意就是法界中道，所以說能觀心性名為上定。〔三〕這是就三智三觀而釋名。
十、興問與總答
興問——《大經》說：『具足二種莊嚴，能問能答。』無盡意先以慧莊嚴問觀世音的慧莊嚴，佛以慧莊嚴答觀世音的慧莊嚴。
佛答分為三：一是總答，二是別答，三是勸持名答。
總答分為四：一是人數，二是遭苦，三是聞名稱號，四是得解脫。
苦本有多種：苦一人、多人受一苦、一人受多苦、一人受少苦。如今經文說百千萬億眾生，是多人；受諸苦惱，是多苦。舉多以顯少——多尚且能救，何況少苦！
遭苦是惡，稱名是善，善與惡合起來就是機的意思。「而得解脫」是應。這是機感因緣而名觀世音，也是人法因緣乃至智斷因緣而名觀世音。後面照這樣結名，不繁瑣文字。
十一、別答：口機・意機・身機
別答分為三：一是口機之應，二是意機之應，三是身機之應。
口機又分二：起初說明七難，其次作結。
火難分為四：一是持名為善，二是遭火為惡，三是應，四是結。
在一難之中照例分三番：一是果報之火，從地獄以上到初禪以還都論機應；二是惡業之火，從地獄以上到非想以還都論機應；三是煩惱之火，從地獄以上到等覺以還都論機應。七難、三毒、二求照例都是如此。這個義理既然廣，可以用心意去理解，不可以用文字記錄。
身機分為二：起初是二求，其次是結。求男有立願、修行、德業；求女文中略去修行——正說禮拜是相同的，所以略去；願與業各不相同，所以重出。結，如經文所說。
十二、勸持名
從「是故眾生」以下是勸持名，分為三：勸持、格量、結歎。
上面敘述殊勝的名號與美好的德，而不分辨形質；如果想要歸依崇敬，應當持他的名字，所以勸持。
《入大乘論》說：『法身唯一，應化之色則多。』格量六十二億應化之身，等於一個法身。
智者說：『圓人唯一，偏人則多。』格量六十二億偏菩薩，等於一個圓菩薩。
十三、第二番問答
第二番問分為三：「云何遊」是問身，「云何說」是問口，「方便」是問意。這是聖人三密無謀之權，隨機而適應。
佛答也是三：一是別答，二是總答，三是勸供養。
「應以」是回答方便力，「現身」是回答他問遊，「說法」是回答他問口。凡有三十三身、十九種說法〔云云〕。
從「成就」以下，結別而開總。別的文廣而意狹，總答文狹而意廣〔云云〕。
從「是故」以下是勸供養。這裡見到形、聽聞法，所以勸供養。起初是勸，其次是受旨。受旨分為六：奉命、不受、重奉、佛勸、即受、結，都如經文所說。
十四、聞品功德：無等等三釋
從「持地」以下是聞品功德〔云云〕。
「無等等」——九法界的心不能等於理，佛法界的心能等於此理，所以是無等而等。
又，畢竟之理是無等；起初緣畢竟之理而發心，能等於理，所以說無等等。
又，心與理都不可得，將什麼去等什麼，而說無等等呢？心與理都不可說；不可說而說，說這個心等於這個理，所以說無等等罷了。
起初一釋是橫釋，其次一釋是豎釋，再次一釋是非橫非豎之釋〔云云〕。
I. Statement of Method
This chapter is the sovereign scripture of the present path, and many people lecture upon it. The present explanation differs from those of others. There are also two fascicles of Private Notes; only a brief selection from them is gathered here.
The title is explained generally and separately. The general explanation has ten pairs; the separate explanation has five individual characters.
II. General Explanation: Ten Pairs
The ten pairs—the first is person and Dharma, and so forth through the tenth, wisdom and severance〔And so forth.〕.
“Perceiver of the World’s Sounds” is the person; “Universal Gateway” is the Dharma. There are many kinds of person〔And so forth.〕 and many kinds of Dharma〔And so forth.〕. The preceding exchange of question and answer discusses the person, Perceiver of the World’s Sounds; the latter exchange discusses the Dharma, Universal Gateway. Person and Dharma are joined to establish the title, hence it is called The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds.
〔2〕“Perceiver of the World’s Sounds” is great compassion removing suffering: according to the preceding exchange, those afflicted by hundreds of thousands of sufferings all attain liberation. “Universal Gateway” is great kindness giving happiness: according to the latter exchange, he teaches Dharma through whatever body is needed for deliverance.
〔3〕“Perceiver of the World’s Sounds” is the adornment of wisdom: wisdom can sever delusion as daylight leaves no darkness. “Universal Gateway” is the adornment of merit: merit can transform lifespan as a jewel rains treasures.
〔4〕“Perceiver of the World’s Sounds” is contemplative wisdom merging unseen with its object; this is the Dharma body. “Universal Gateway” is manifesting in accordance with what is needed; this is the response body.
〔5〕“Perceiver of the World’s Sounds” is like the king of medicinal trees, whose whole body cures illness. “Universal Gateway” is like the king of wish-fulfilling jewels, which gives according to each person’s wish.
〔6〕“Perceiver of the World’s Sounds” performs benefit invisibly: without anything seen or heard, the three poisons and seven disasters are left behind and both wishes in the two quests are fulfilled. “Universal Gateway” performs benefit manifestly: the eyes behold thirty-three noble forms and the ears hear nineteen honored teachings.
〔7〕“Perceiver of the World’s Sounds” illuminates real wisdom by following his own intent; “Universal Gateway” illuminates provisional wisdom by following another’s intent.
〔8〕“Perceiver of the World’s Sounds” does not move from the limit of the Origin; “Universal Gateway” is the Trace adapting to square and round.
〔9〕“Perceiver of the World’s Sounds” is fundamentally the seed of the direct cause; “Universal Gateway” is fundamentally the seed of the conditioning cause.
〔10〕“Perceiver of the World’s Sounds” is ultimately the virtue of wisdom, like moonlight on the fourteenth night; “Universal Gateway” is ultimately the virtue of severance, like the last radiance of the moon on the twenty-ninth night about to disappear.
The scripture’s two exchanges of question and answer contain immeasurable meanings. These ten pairs, beginning with person and Dharma and ending with wisdom and severance, briefly explain the general meaning of the chapter title. Such is their import.
III. Separate Explanation: “Contemplate”
The five individual characters are discussed separately—
The first is guan (“contemplate”). There are many kinds of contemplation: analytic contemplation, embodied contemplation, sequential contemplation, and perfect contemplation. Analytic contemplation extinguishes form and enters emptiness; embodied contemplation sees form itself as emptiness; sequential contemplation proceeds from analytic contemplation through perfect contemplation; perfect contemplation sees analytic contemplation itself as true reality, and likewise sequential contemplation itself as true reality.
The present explanation distinguishes and sets aside the other three contemplations, discussing only perfect contemplation. The scripture says “Universal Gateway”: if contemplation is not perfect, the gateway cannot be called universal. This is the meaning.
IV. Separate Explanation: “World”
As for shi (“world”): in terms of practice, world comes first and contemplation afterward; in terms of speech, contemplation comes first and world afterward. Here the order of speech is followed for convenience, so world is discussed later.
There are also many kinds of world: the conditioned world, unconditioned world, world of the two extremes, and inconceivable world. The conditioned world is the world of the three realms; the unconditioned world is the two kinds of nirvāṇa; the world of the two extremes is saṃsāra and nirvāṇa; the inconceivable world is the object of true reality. All the other worlds are distinguished and set aside, and only the inconceivable world is taken.
V. Separate Explanation: “Sounds”
yin (“sounds”), means capacity. There are also many kinds of capacity: the capacities of humans and gods, the two vehicles, bodhisattvas, and Buddhas.
The capacity of humans and gods is to commit no evil and practice every good. The capacity of the two vehicles is to fear saṃsāra and delight in the unconditioned. The bodhisattva capacity places others before oneself and practices compassion, humanity, and deference. The Buddha capacity enters all dharmas through equal contemplation: a person unobstructed in all things, leaving saṃsāra by the single path.
The various capacities called sounds are distinguished and set aside, and only the capacity of Buddha-sound is taken as the condition for establishing a response. Because of the causes and conditions of this capacity and response, he is named “Perceiver of the World’s Sounds.”
VI. Separate Explanation: “Universal”—and the Ten Universalities
pu (“universal”), means all-pervading. Dharmas are immeasurable: if they do not attain universality, they are partial dharmas; if they attain universality, they are perfect dharmas. Hence the Questions of Brahmā says: “Every Dharma is wrong; every Dharma is right.”
Universality is briefly explained through ten dharmas. Once this meaning is understood, one can infer that no Dharma is not universal. These are the universality of compassion, of the vast vows, of practice, of leaving delusion, of entering Dharma gates, of supernormal powers, of skillful means, of teaching Dharma, of bringing living beings to fulfillment, and of making offerings to all Buddhas.
Universality of compassion: from humans and gods through bodhisattvas, all possess compassion, but it may be universal or not universal. Compassion conditioned by living beings and compassion conditioned by dharmas are partial in substance; because the objects they reach are not broad, they cannot be called universal. Unconditioned compassion is one in substance with true reality. Since its principle is perfect, its compassion pervades everywhere—like a magnet drawing iron, naturally corresponding without contrivance. Compassion such as this universally permeates all and is called universality of compassion.
Universality of the vast vows: “vast” means broad, and “vow” means restraint. Because the essential mind is broadly restrained, they are called the vast vows. The vast vows arise in relation to the Four Truths. If related to the constructed, nonarising, or immeasurable Four Truths, they do not encompass all dharmas and are not called universal. If related to the unconstructed Four Truths, they are called universality of the vast vows.
Universality of practice: for example, before the Buddha encountered Dīpaṃkara Buddha, none of what he practiced accorded with principle. After he received the prediction, whatever he encountered was itself principle. For one who practices across all dharmas through principled wisdom, no practice is not universal.
Universality of severing delusion: if omniscience and knowledge of the paths are used to sever the delusions of the four abodes, dust-and-sand, and so forth, this is like cutting away branches and is not called universal severance of delusion. If knowledge of all modes is used to sever ignorance, all five abodes are exhausted, like removing the root; this is called universality of severing delusion.
Universality of entering Dharma gates: before the path is called cultivating skillful means; what is entered after the path is called entering Dharma gates. Those of the two vehicles enter one concentration with one mind; one mind performs only one act and cannot perform many, and it is bound by concentration, so this is not called universal. Passing separately through stages of different depth is also not called universal. But when one enters the king samādhi, all samādhis enter within it, and all modes of dignified conduct are manifested without rising from the concentration of cessation; this is called universality of Dharma gates.
Universality of supernormal powers: the divine eye of a great arhat illuminates a great-thousand world; a pratyekabuddha illuminates a hundred Buddha-worlds; a bodhisattva illuminates worlds numerous as the sands of the Ganges. In every case, the conditioned object is narrow and the power that arises is partial. If cultivated by taking true reality as condition, when one power arises, all arise. Even approximate supernormal powers are as described above—how much more must true supernormal powers be universal?
Universality of skillful means: there are two kinds. Skillful means before the path are included within practice. Those after the path are again twofold: first, Dharma in substance, as explained under entering Dharma gates; second, transformative function, as explained here—meeting capacities and benefiting beings, fitting conditions and what is appropriate, perfectly pervading all at once. Although it carries out manifold activities, it neither damages nor diminishes the true limit of Dharma-nature. This is called universality of skillful means.
Universality of teaching Dharma: with one wondrous sound, one can correspond to the capacities of the ten Dharma realms and cause every class, according to what is appropriate, to attain liberation—like the lute of an asura. This is called universality of teaching Dharma.
Universality of bringing living beings to fulfillment: every activity in all worlds and beyond them is undertaken by bodhisattvas—digging wells, building boats, Shennong tasting medicinal herbs, clouds providing shade, and the sun giving light to benefit living beings, extending even to benefiting all worthies and noble ones, showing, teaching, benefiting, and delighting them so that they enter complete awakening. This is called universality of bringing living beings to fulfillment.
Universality of making offerings to all Buddhas: if one makes external offerings, then with one occasion, one meal, one flower, and one incense one universally offers to all Buddhas—without before or after, making equal offerings at one time. The same applies when varieties of dust issue from one mote. In internal contemplation, perfect wisdom guides the many practices. Perfect wisdom is named Buddha, and the many practices supporting perfect wisdom are precisely offerings to the Buddha. If practices support other kinds of wisdom, this is not called universality of offering. The many practices supporting perfect wisdom are called universality of offering.
VII. Separate Explanation: “Gateway”
As for men (“gateway”): entering emptiness from provisional existence opens emptiness but obstructs the provisional; entering provisional existence from emptiness opens the provisional but obstructs emptiness. Partial passage is not universal; because there is obstruction, it is not a gateway. The middle way is neither emptiness nor provisional existence; it directly opens onto true reality while illuminating both truths, and is therefore called universal. Because it opens directly, it is called a gateway.
The meaning of the perfect penetration of the universal gateway is immeasurable; these ten categories are raised briefly so that it may be known.
This chapter remains the propagation for transforming others through the samādhi of universal manifestation.
VIII. Three Divisions of the Text
The text has three divisions: first the question, second the answer, and third the benefit attained from hearing the chapter. There are two exchanges of question and answer.
The first question has two parts. First, the compiler of the scripture recounts the time: after the bodhisattvas of the east have been explained, it is time to explain the bodhisattva of the west〔i〕; after the generation of goodness in the east has been explained, it is time to explain the generation of goodness in the west〔ii〕; after the severing of doubt in the east has been explained, it is time to explain the severing of doubt in the west〔iii〕; after attainment of the path in the east has been explained, it is time to explain attainment of the path in the west〔iv〕.
IX. Explanation of “Inexhaustible Intention”
As for “Inexhaustible Intention”: the Large Perfection of Wisdom explains that emptiness is inexhaustible; the Great Collection explains eighty inexhaustible gateways; the Vimalakīrti says: “What is inexhaustible is neither exhausted nor inexhaustible and is therefore named inexhaustible.” These three scriptures are combined, and the three contemplations and three wisdoms are used to explain inexhaustibility.
yi (“intention”), is wisdom; wujin (“inexhaustible”), is the object. Wisdom accords with the object: spoken only from the object, it should be called Inexhaustible; spoken only from wisdom, it should be called Intention. Because object and wisdom are named together, he is called “Inexhaustible Intention.”
〔1〕 Moreover, intention is the basis of the worldly and world-transcending. 〔2〕 Moreover, intention is itself the middle way of the Dharma realm, hence it is said that the ability to contemplate mind-nature is called the highest concentration. 〔3〕 This explains the name in terms of the three wisdoms and three contemplations.
X. Raising the Question and the General Answer
As to raising the question, the Great Nirvāṇa Sūtra says: “Possessing the two adornments, one can ask and can answer.” Inexhaustible Intention first uses the adornment of wisdom to ask about the adornment of wisdom of Perceiver of the World’s Sounds; the Buddha uses the adornment of wisdom to answer concerning the adornment of wisdom of Perceiver of the World’s Sounds.
The Buddha’s answer has three divisions: first a general answer, second a separate answer, and third an answer exhorting people to uphold the name.
The general answer has four parts: first the number of people, second encountering suffering, third hearing and invoking the name, and fourth attaining liberation.
Suffering itself has many forms: one person suffering, many people undergoing one suffering, one person undergoing many sufferings, and one person undergoing little suffering. Here the scripture speaks of hundreds of thousands of millions of living beings, so there are many people; it says they undergo various sufferings, so there are many sufferings. The many are raised to reveal the few—if even the many can be rescued, how much more those with little suffering!
Encountering suffering is evil; invoking the name is good. Good and evil combined constitute the meaning of capacity. “thereby attaining liberation” is the response. Because of the causes and conditions of the resonance of capacity, he is named Perceiver of the World’s Sounds; because of the causes and conditions of person and Dharma through wisdom and severance, he is also named Perceiver of the World’s Sounds. Later instances conclude the name in the same way, without burdening the text.
XI. Separate Answer: Oral, Mental, and Bodily Capacities
The separate answer has three divisions: first, the response to oral capacity; second, the response to mental capacity; third, the response to bodily capacity.
Oral capacity again has two divisions: first the seven disasters are explained, then they are concluded.
The disaster of fire has four divisions: first upholding the name is good, second encountering fire is evil, third the response, and fourth the conclusion.
Within one disaster, there are by analogy three turns: first, the fire of retributive result—from the hells through the first dhyāna, all discuss capacity and response; second, the fire of evil karma—from the hells through the sphere of neither perception nor nonperception, all discuss capacity and response; third, the fire of affliction—from the hells through equivalent awakening, all discuss capacity and response. The seven disasters, three poisons, and two quests all follow this pattern. Since the meaning is broad, it may be understood in thought but cannot be recorded in words.
Bodily capacity has two divisions: first the two quests, then their conclusion. Seeking a son includes establishing a vow, practice, virtue, and karma. In seeking a daughter, the text omits practice—properly speaking, bowing is the same and is therefore omitted; since their vows and karma differ, those are stated again. The conclusion is as in the scripture.
XII. Exhortation to Uphold the Name
From “therefore living beings” onward is the exhortation to uphold the name, with three divisions: exhorting to uphold, comparative measurement, and concluding praise.
The passage above describes the excellent name and beautiful virtue without distinguishing physical qualities. If one wishes to take refuge and pay reverence, one should uphold his name; therefore the text gives this exhortation.
The Treatise on Entering the Great Vehicle says: “The Dharma body is one; the forms of response and transformation are many.” The 6.2 billion response bodies in the comparison equal one Dharma body.
A wise person says: “A perfect person is one; partial persons are many.” The 6.2 billion partial bodhisattvas in the comparison equal one perfect bodhisattva.
XIII. The Second Exchange of Question and Answer
The second question has three parts: “how does he travel?” asks about the body; “how does he teach?” asks about the mouth; “skillful means” asks about the mind. These are the uncontrived provisional workings of a noble one’s three mysteries, responding appropriately to capacities.
The Buddha’s answer also has three divisions: first a separate answer, second a general answer, and third an exhortation to make offerings.
“according to what is needed” answers concerning the power of skillful means; “manifesting a body” answers the question about travel; “teaching Dharma” answers the question about the mouth. In all there are thirty-three bodies and nineteen teachings of Dharma〔And so forth.〕.
From “bringing to fulfillment” onward, the separate is concluded and the general opened. The separate text is broad but its meaning narrow; the general answer is narrow in text but broad in meaning〔And so forth.〕.
From “therefore” onward is the exhortation to make offerings. Here one sees the form and hears the Dharma, so offerings are encouraged. First comes the exhortation, next reception of the intent. Reception of the intent has six divisions: obeying the command, not accepting, offering again, the Buddha’s exhortation, then accepting, and the conclusion. All are as in the scripture.
XIV. Merit from Hearing the Chapter: Three Explanations of “Unequalled Yet Equal”
From “Dharma-Holder” onward is the merit from hearing the chapter〔And so forth.〕.
As for “unequalled yet equal”: the minds in the nine Dharma realms cannot equal principle, while the mind in the Buddha Dharma realm can equal this principle; it is therefore unequalled yet equal.
Moreover, ultimate principle is unequalled. One first generates the resolve by taking ultimate principle as condition and can equal that principle; it is therefore called unequalled yet equal.
Moreover, mind and principle are both unobtainable. What thing could equal what thing, such that one speaks of unequalled yet equal? Mind and principle are both unsayable; one speaks the unsayable and says this mind equals this principle, and therefore it is called unequalled yet equal.
The first explanation is horizontal, the next vertical, and the third neither horizontal nor vertical〔And so forth.〕.
〈普門品〉大概是整部《法華經》裡最多人讀、也最少人讀完的一品。
多人讀，是因為它管用——稱名得救、求男得男、求女得女，念一聲就有應。少人讀完，是因為讀到『應以何身得度就現何身』那一長串三十三身之後，多半就翻過去了。
本論一開口就承認了這個現象：這一品是當今流行的王經，講的人非常多。
然後它說了一句：「今之解釋不與他同」。
不同在哪裡？不同在它不從故事講起，而從五個字講起——觀、世、音、普、門。
一、十雙：同一個題目的十種讀法
在拆那五個字之前，本論先做了一件更大的事：它把「觀世音普門」六個字整體讀了十遍。
十雙，就是十組對照。每一組都把「觀世音」放一邊、「普門」放另一邊：
人與法。悲與慈（拔苦與與樂）。慧與福（智斷惑如白天無暗／福轉壽如珠雨寶）。法身與應身。藥樹王與如意珠王。冥益與顯益（無所見聞／目睹三十三容、耳聞十九說）。隨自意與隨他意。本與迹。了因與緣因。智德與斷德（十四夜之月／二十九夜之殘輝）。
這十雙讀完，會發現一件事：這個題目本身就是一部完整的教理。
「觀世音」那一列全是內、是自、是本、是照；「普門」那一列全是外、是他、是迹、是應。同一位菩薩，一個名字管住兩頭。
而最後一雙下得極美。智德如十四夜的月——快圓而未圓，光正盛；斷德如二十九夜的月——殘輝將盡，暗將滿。一個講光之將滿，一個講暗之將盡。
同一件事，從光說是智，從暗說是斷。
二、開而後簡：本論釋名的定法
十雙講完是五隻——逐字釋。而這五個字的釋法有一個非常清楚的規矩。
「觀」：先開四種——析觀（滅色入空）、體觀（即色是空）、次第觀、圓觀。然後簡：唯論圓觀。理由是一句話——「觀若不圓，門不稱普」。
「世」：先開四種——有為世（三界）、無為世（二涅槃）、二邊世（生死涅槃）、不思議世（實相境）。然後簡：但取不思議世。
「音」：先開四種機——人天機（諸惡莫作諸善奉行）、二乘機（厭畏生死欣尚無為）、菩薩機（先人後己慈悲仁讓）、佛機（一切諸法中悉以等觀入）。然後簡：唯取佛音之機。
三個字，三次『先開四、後取一』。
然後到了「普」字，本論不簡了。
它不但不簡，反而開得更多——開成十個。
這個轉折就是全品的樞紐。前三個字每一次都在收窄，因為觀有粗有細、世有淺有深、機有偏有圓，非簡不可；到了「普」，簡就是自相矛盾。普之義，就在不簡。
三、十普：把「普」字放進十個地方去試
十普是本品最實在的一段，因為它不是定義，是測試。
本論拿同一個「普」字，一個一個地放進十件事裡，看哪一種算普、哪一種不算。
慈悲：生緣慈、法緣慈的體本來就偏，被緣不廣，不算普；無緣之慈與實相同體，理圓，所以慈遍——「如磁石吸鐵任運相應」。不是努力去慈，是自然就相應。
弘誓：約有作、無生、無量四諦所起的誓，收法不盡，不算普；約無作四諦才算。
修行：佛在未值定光佛之前所修都不與理合；得記之後「觸事即理」。同樣在修，前後不同。
斷惑：用一切智、道種智斷四住塵沙，如同砍枝條；用一切種智斷無明，如同除根本。
入法門：二乘一心入一定，被定綁住，不算普；歷別諸地有淺深階差，也不算；入王三昧則一切三昧都在其中，「不起滅定現諸威儀」。
神通：羅漢照大千、支佛照百佛世界、菩薩照恒沙世界——境狹則通偏；緣實相而修才「一發一切發」。
方便・說法・成就眾生・供養諸佛，同樣的測法。
其中兩個比喻特別好。說法普是「如修羅琴」——一張琴自己發出千百種聲音，各隨聽者所宜。成就眾生普則舉了一串很世間的事：鑿井、造舟、神農嘗藥、雲蔭日照。
菩薩所為，不都在講經說法裡。挖一口井也是。
十普讀完會發現一個共同的判準：不看做了多少，看是不是從實相發出來的。同樣是慈悲，緣眾生的偏、緣實相的普；同樣是神通，緣狹境的偏、緣實相的普。
普不是量詞，是來處。
四、無盡意：一個名字裡有境也有智
問這一品的人叫無盡意。本論在解釋這個名字時，用了一種只有此帙才會用的手法。
它先引三部經：《大品》說空則無盡，《大集》說八十無盡門，《淨名》說所謂無盡是非盡非無盡故名無盡。三部經擺在一起，本論說：總合這三經，用三觀三智來釋「無盡」。
——一個名字，拿三部經、三種觀、三種智去解。
然後它拆這兩個字：「意」是智，「無盡」是境。
而拆完之後那一句最要緊：智契合於境。單就境說應當叫無盡，單就智說應當叫意；因為境與智合稱，所以叫「無盡意」。
一個人的名字裡，同時裝著他所觀的東西和他能觀的那個能力。
本論隨即又補三層：意是世出世之本；意就是法界中道，所以說能觀心性名為上定；這是就三智三觀而釋名。
而下一句更妙。經文說無盡意先發問，佛才作答。本論引《大經》「具二莊嚴能問能答」——問與答本身就已經是定慧二莊嚴了。
能問出一個好問題，本來就是一種成就。這一品之所以由無盡意來問，不是因為需要一個發問的人，是因為這個問題只有具足二莊嚴的人問得出來。
五、「門」為什麼是中道？
五隻的最後一個字是「門」。本論的釋法很簡短，卻是全篇的收束。
從假入空——空這一邊通了，假那一邊卻壅住了。從空入假——假通了，空又壅住了。
一邊通，另一邊就堵。偏著通就不是普，堵著就不是門。
那什麼才是門？中道非空非假，正通實相而雙照二諦。因為雙照所以稱普，因為正通所以稱門。
於是「普門」二字合起來，其實就是中道的另一個說法。門之為門，不在於它開得多大，而在於它兩頭都不堵。
六、稱一聲名字，為什麼有人得救有人不得救？
後半分文為三，本論釋機應之處有一個很細的安排。
七難是口機——因為稱名，用的是口。三毒是意機——因為常念，用的是意。二求是身機——因為禮拜，用的是身。
三業各對一類。而每一難之下本論又分三番：果報之火、惡業之火、煩惱之火。地獄以上到初禪、到非想、到等覺，各有各的機應。
這一分把「救」字從事相拉到了法界。你以為觀音救的是眼前那把燒房子的火；本論說那只是第一番，後面還有惡業之火與煩惱之火，一直救到等覺。
至於現實裡『同樣稱名，有人得救有人不得救』這個難題——本論沒有正面處理，鏡層替它答了。
鏡層說：同樣起念是顯機，可是得脫有冥有顯；由於過去現在的緣有差別，受益就有等級。機感深厚的，連定業都能轉；過現之緣淺的，連小苦也不見得能免。
不是有沒有應，是這一頭接得住多少。
七、承衍：稱名之後，是持呪
本單元止於「無等等」三釋。
那三釋值得一記，因為它示範了本論收尾的手法。第一釋說九法界的心不能等理，唯佛法界的心能等——這是橫著說。第二釋說初緣畢竟之理而發心就能等於理——這是豎著說。第三釋說心與理都不可得、都不可說，不可說而說——這是非橫非豎。
同一個詞，三種讀法，一層比一層退。到第三層連「等」這個動作都撤掉了。
其下〈陀羅尼品〉——稱名講完，接著講持呪。
讀路由『稱名而得應』，轉入『持呪而得護』。
文句記之眼
鏡層讀這一品，做了三類工作：補出處、駁異說、誌傳本。
補出處方面，最漂亮的是「鑿井造舟」那一條。本論舉鑿井、造舟、神農嘗藥為成就眾生普，鏡層立刻找到了《華嚴》的根據：世界初成之時，眾生所需的資生器具，菩薩那時就作工匠——而且「終不造作殺生器」。
最後那七個字是本論沒有的。菩薩做工匠，做什麼不做什麼，有一條線。
它又釋了根經的「偏袒」二字：此土袒露是為了謝罪，彼國偏服是為了興敬——兩地風俗不同罷了。一句話把一個容易誤讀的儀節放回它的文化位置。
駁異說方面，本品鏡層錄得最多，也駁得最勤。
有人主張把「觀世音」三字挪到下一句的開頭，興皇則主張放在上句末而下句開頭再補三字；鏡層說「二俱不然」。
有人引《仁王經》分七種火——鬼火、龍火、霹靂火、山神火、人火、樹火、賊火，還細釋人火是惡業發時身自出火、樹火是久旱時木自出火。鏡層的判語很利落：這七相與經文沒有對應之表，所以不用。
它不否認那七種火存在，它否認那七種火與這一段有關。這是很清楚的方法意識：解經不是把所有相關的資料都堆上去，是問哪一條真的對得上。
至於六十二億的格量，本論引了《入大乘論》，鏡層卻另引了《法華論》的全文，並自設一問：《法華論》拿六十二億恒沙佛名來格量，這怎麼說？有人說《論》寫錯了；鏡層說不是。
它的解法是把《論》文拆成事與理兩層：信力屬事，畢竟知屬理，事理相資才成就那一念。而最後那一句最狠——若就念法身而論，縱然引十方諸佛，其功也是相等的，何止六十二億？
數字在這裡被取消了意義。不是六十二億這個數不對，是這件事本來就不該用數去量。
誌傳本方面，鏡層在品末記了一件事：這一品後面的偈頌，羅什沒有翻譯；近代都說梵本裡有，「此亦未測什公深意」。它並引《續僧傳》說那偈是闍那掘多所譯，末了寫下五個字：「今從舊本故無所釋」。
不猜羅什為什麼不譯，也不因為後出的譯文流行就補釋。知道自己依的是哪一個本子，並且說出來。
With the character pu (“universal”)—in its title, the Universal Gateway Chapter is probably both the most-read and the least-read-through chapter in the entire Lotus Sūtra.
It is widely read because it works—one calls the name and is rescued, seeks a son and gains a son, seeks a daughter and gains a daughter; one recitation brings a response. It is seldom read through because, after reaching the long sequence “manifest whatever body is needed for deliverance”—and its thirty-three bodies, most readers turn the page.
The treatise acknowledges this phenomenon in its opening words: this chapter is the sovereign scripture of the present path, and those who lecture on it are exceedingly numerous.
Then it says: “The present explanation is not the same as those of others.”
How is it different? It does not begin with the stories, but with five characters—contemplate, world, sounds, universal, gateway.
I. Ten Pairs: Ten Ways to Read One Title
Before separating those five characters, the treatise does something larger: it reads the six characters “Perceiver of the World’s Sounds, Universal Gateway,” as a whole ten times.
The ten pairs are ten sets of correspondences. Each sets “Perceiver of the World’s Sounds,” on one side and pumen (“Universal Gateway”), on the other:
Person and Dharma. Great compassion and great kindness (removing suffering / giving happiness). Wisdom and merit (wisdom severs delusion as daylight dispels darkness / merit transforms lifespan as a jewel rains treasures). Dharma body and response body. King of medicinal trees and king of wish-fulfilling jewels. Hidden benefit and manifest benefit (nothing seen or heard / beholding thirty-three noble forms and hearing nineteen honored teachings). Following one’s own intent and following another’s intent. Origin and Trace. Direct cause and conditioning cause. Virtue of wisdom and virtue of severance (the moon on the fourteenth night / the fading radiance of the moon on the twenty-ninth).
After reading these ten pairs, one discovers that the title itself is a complete doctrinal teaching.
The “Perceiver of the World’s Sounds,” column is entirely inward, self-directed, Origin, and illumination; the pumen (“Universal Gateway”), column is entirely outward, other-directed, Trace, and response. One bodhisattva, one name, holding both ends together.
The final pair is especially beautiful. The virtue of wisdom is like the moon on the fourteenth night—nearly full but not yet full, its radiance flourishing. The virtue of severance is like the moon on the twenty-ninth night—its last glimmer about to disappear as darkness becomes complete. One speaks of light approaching fullness; the other, of darkness approaching completion.
The same event, spoken from the side of light, is wisdom; spoken from the side of darkness, it is severance.
II. Opening and Then Selecting: The Treatise’s Fixed Method of Explaining Names
After the ten pairs come the five separate characters. The explanation of these five follows a remarkably clear rule.
guan (“contemplation”): first it opens four kinds—analytic contemplation (extinguishing form and entering emptiness), embodied contemplation (form itself is emptiness), sequential contemplation, and perfect contemplation. Then it selects: discuss only perfect contemplation. The reason is one sentence—“If contemplation is not perfect, the gateway cannot be called universal.”
shi (“world”): first it opens four kinds—the conditioned world (the three realms), the unconditioned world (the two nirvāṇas), the world of the two extremes (saṃsāra and nirvāṇa), and the inconceivable world (the object of true reality). Then it selects: take only the inconceivable world.
yin (“sound”): first it opens four kinds of capacity—the capacity of humans and gods (commit no evil and practice every good), the capacity of the two vehicles (fearing saṃsāra and delighting in the unconditioned), the bodhisattva capacity (placing others before oneself, with compassion, humanity, and deference), and the Buddha capacity (entering every Dharma through equal contemplation). Then it selects: take only the capacity of Buddha-sound.
Three characters, three instances of “first open four, then take one.”
Then, upon reaching the character pu (“universal”), the treatise no longer selects.
Far from selecting, it opens still more—ten in all.
This turn is the pivot of the entire chapter. Each of the first three characters narrows the field, because contemplation has coarse and subtle forms, worlds have shallow and deep levels, and capacities have partial and perfect forms; selection is unavoidable. But when one reaches pu (“universal”), selection would contradict the term itself. The meaning of universal lies precisely in not selecting.
III. Ten Universalities: Testing “Universal”—in Ten Places
The ten universalities are the most concrete passage in this chapter, because they are not a definition but a test.
The treatise places the same character pu (“universal”), into ten activities one by one, testing which form counts as universal and which does not.
Compassion: compassion conditioned by living beings and compassion conditioned by dharmas are partial in their substance and do not reach widely enough to count as universal. Unconditioned compassion is one in substance with true reality; because its principle is perfect, compassion pervades—“like a magnet drawing iron, naturally corresponding without contrivance.” It is not compassion produced by effort, but correspondence arising of itself.
The vast vows: vows arising in relation to the constructed, nonarising, and immeasurable Four Truths do not encompass all dharmas and so are not universal; only those related to the unconstructed Four Truths count.
Practice: before the Buddha encountered Dīpaṃkara Buddha, none of what he practiced accorded with principle; after receiving the prediction, “whatever he encountered was itself principle.” The practice appears the same, but before and after are not the same.
Severing delusion: severing the delusions of the four abodes and dust-and-sand by omniscience and knowledge of the paths is like cutting branches; severing ignorance by knowledge of all modes is like removing the root.
Entering Dharma gates: those of the two vehicles enter a single concentration with one mind and are bound by it, so this is not universal. Passing successively through distinct stages with differences of depth is not universal either. But when one enters the king samādhi, all samādhis enter within it, and one “manifests all modes of dignified conduct without rising from the concentration of cessation.”
Supernormal powers: an arhat illuminates a great-thousand world, a pratyekabuddha a hundred Buddha-worlds, and a bodhisattva worlds numerous as the sands of the Ganges. When the object is narrow, the power is partial; only cultivation conditioned by true reality is “when one arises, all arise.”
Skillful means, teaching Dharma, bringing living beings to fulfillment, and making offerings to all Buddhas are tested in the same way.
Two similes among them are especially good. Universality of teaching Dharma is “like the lute of an asura”—one lute sounds hundreds and thousands of tones by itself, each fitting what the listener needs. For universality of bringing living beings to fulfillment, the treatise gives a sequence of thoroughly worldly activities: digging wells, building boats, Shennong tasting medicinal herbs, clouds providing shade, and the sun giving light.
Not everything a bodhisattva does occurs in the preaching of scripture. Digging a well is also bodhisattva work.
After reading the ten universalities, one finds a single criterion shared by all: do not ask how much was done; ask whether it issued from true reality. The same compassion is partial when conditioned by living beings and universal when conditioned by true reality; the same supernormal power is partial when conditioned by a narrow object and universal when conditioned by true reality.
Universal is not a measure of quantity. It names a point of origin.
IV. Inexhaustible Intention: Both Object and Wisdom Within a Name
The person who asks the question in this chapter is named Inexhaustible Intention. In explaining this name, the treatise uses a method found only in a work like this.
It first cites three scriptures: the Large Perfection of Wisdom says emptiness is inexhaustible; the Great Collection teaches eighty inexhaustible gateways; the Vimalakīrti says what is called inexhaustible is neither exhausted nor inexhaustible and is therefore named inexhaustible. Setting the three together, the treatise says: combine these three scriptures and use the three contemplations and three wisdoms to explain wujin (“inexhaustible”).
—One name, explained through three scriptures, three contemplations, and three wisdoms.
Then it separates the two characters: yi (“intention”), is wisdom; wujin (“inexhaustible”), is the object.
The sentence after this separation matters most: wisdom accords with the object. Spoken only from the object, the name should be Inexhaustible; spoken only from wisdom, it should be Intention. Because object and wisdom are named together, he is called “Inexhaustible Intention.”
A person’s name simultaneously contains what he contemplates and the capacity by which he contemplates it.
The treatise immediately adds three layers: intention is the basis of the worldly and world-transcending; intention is itself the middle way of the Dharma realm, hence contemplating the mind-nature is called the highest concentration; this explains the name through the three wisdoms and three contemplations.
The next statement is subtler still. The scripture says Inexhaustible Intention first asks and the Buddha then answers. The treatise cites the Great Nirvāṇa Sūtra: “Possessing the two adornments, one can ask and can answer.” Asking and answering are themselves already the two adornments of concentration and wisdom.
The ability to ask a good question is itself an attainment. Inexhaustible Intention asks the question in this chapter not simply because someone was needed to ask, but because only one possessing the two adornments could ask this question.
V. Why Is men—the “Gateway”—the Middle Way?
The last of the five separate characters is men (“gateway”). The treatise explains it briefly, yet this explanation gathers the entire passage.
Entering emptiness from provisional existence opens the side of emptiness but obstructs the provisional. Entering provisional existence from emptiness opens the provisional but obstructs emptiness.
When one side opens, the other is blocked. Partial passage is not universal; obstruction is not a gateway.
What, then, is a gateway? The middle way is neither emptiness nor provisional existence; it directly opens onto true reality while illuminating both truths. Because it illuminates both, it is called universal; because it opens directly, it is called a gateway.
Thus the two characters pumen (“universal gateway”), together are another way of naming the middle way. A gateway is a gateway not because it opens wide, but because neither end is blocked.
VI. Why Does Calling the Name Rescue Some but Not Others?
The latter half has three textual divisions, and the treatise makes a subtle arrangement in explaining capacity and response.
The seven disasters concern oral capacity, because calling the name uses the mouth. The three poisons concern mental capacity, because constant mindfulness uses the mind. The two quests concern bodily capacity, because bowing uses the body.
Each of the three modes of action corresponds to one category. Beneath each disaster, the treatise further distinguishes three turns: fire as retributive result, fire as evil karma, and fire as affliction. From the hells through the first dhyāna, the sphere of neither perception nor nonperception, and the stage of equivalent awakening, each has its capacity and response.
This division draws jiu (“rescue”), from visible events into the Dharma realm. One may think Guanshiyin rescues someone from the fire presently burning a house; the treatise says this is only the first turn. After it come the fires of evil karma and affliction, and rescue extends all the way to equivalent awakening.
As for the practical difficulty—“when people call the same name, why are some rescued and others not?”—the root treatise does not address it directly. The mirror layer answers in its stead.
The mirror says that the same act of mindfulness is a manifest capacity, but deliverance itself can be hidden or manifest. Because past and present conditions differ, the degrees of benefit also differ. When the capacity’s resonance is deep, even fixed karma can be transformed; when past and present conditions are shallow, even slight suffering may show no relief.
The issue is not whether there is a response, but how much this end can receive.
VII. Carrying Forward: After Calling the Name Comes Upholding the Spell
This unit ends with the three explanations of “unequalled yet equal.”
Those three explanations deserve notice because they display the treatise’s way of concluding. The first says that minds in the nine Dharma realms cannot equal principle, while only the mind of the Buddha realm can—this is a horizontal explanation. The second says that when one first generates the resolve by taking ultimate principle as one’s condition, one can equal principle—this is vertical. The third says that mind and principle are both unobtainable and unsayable, yet one speaks the unsayable—this is neither horizontal nor vertical.
One term, three readings, each withdrawing one level further. At the third level, even the act of deng (“equalling”), is withdrawn.
What follows is the Dhāraṇī Chapter—after calling the name has been explained comes upholding a spell.
The reading path turns from “calling the name and receiving a response” to “upholding the spell and receiving protection.”
Through the Eye of the Wenjuji
The mirror layer performs three kinds of work in reading this chapter: supplying sources, refuting differing explanations, and recording textual transmission.
In supplying sources, the finest instance concerns “digging wells and building boats.” The root treatise gives digging wells, building boats, and Shennong tasting medicine as examples of universally bringing living beings to fulfillment; the mirror immediately finds their basis in the Flower Garland Sūtra: when a world has just formed and living beings need the implements of livelihood, bodhisattvas act as artisans—and “they never make instruments for killing.”
Those final seven Chinese characters do not appear in the root treatise. When bodhisattvas work as artisans, there is a line between what they make and what they do not.
The mirror also explains “baring one shoulder” in the root scripture: in this land, baring the flesh expresses apology; in that land, leaving one shoulder uncovered expresses reverence—the customs of the two lands simply differ. One sentence returns an easily misread ritual gesture to its cultural setting.
In refuting differing explanations, the mirror records and rejects more positions here than in any other chapter.
One person proposes moving the three characters guanshiyin to the beginning of the next sentence; Xinghuang places them at the end of the previous sentence and adds the same three again at the beginning of the next. The mirror says “neither is correct.”
Someone cites the Scripture for Humane Kings to distinguish seven kinds of fire—ghost fire, dragon fire, lightning fire, mountain-spirit fire, human fire, tree fire, and bandit fire—and even explains human fire as flames issuing from the body when evil karma ripens and tree fire as flames issuing from wood after a long drought. The mirror’s judgment is concise: these seven forms have no corresponding referents in the scripture, so they are not used.
It does not deny that those seven kinds of fire exist. It denies that they pertain to this passage. The method is clear: scriptural interpretation does not pile up every related datum; it asks which item actually corresponds.
For the comparative measure of 6.2 billion, the root treatise cites the Treatise on Entering the Great Vehicle, while the mirror instead cites the full passage from the Treatise on the Lotus Sūtra and poses its own question: that treatise compares the names of 6.2 billion Ganges-sands of Buddhas—how is this to be understood? Some say the treatise is mistaken; the mirror says it is not.
Its solution divides the treatise passage into event and principle: the power of faith belongs to event, ultimate knowing to principle, and the mutual support of event and principle completes that act of mindfulness. Its final statement is sharpest—if one discusses mindfulness of the Dharma body, even if all Buddhas throughout the ten directions were cited, the merit would still be equal; why stop at 6.2 billion?
The number is deprived of significance here. The problem is not that 6.2 billion is the wrong number, but that this matter should never have been measured by number.
In recording textual transmission, the mirror notes at the chapter’s end that Kumārajīva did not translate the verses following this chapter. Later generations all say they existed in the Sanskrit text, yet “here too the deep intent of Master Kumārajīva remains unfathomed.” It cites the Continued Biographies of Eminent Monks, saying the verses were translated by Jñānagupta, and closes with five characters: “Now we follow the old text and therefore give no explanation”.
It does not guess why Kumārajīva omitted them, nor add an explanation merely because the later translation became current. Know which textual witness one follows, and say so.
考據Apparatus
本品是本帙釋名最巨之一品。本論開卷自云此品「是當途王經，講者甚眾，今之解釋不與他同，別有《私記》兩卷」，隨即以通十雙・別五隻釋題：十雙自人法至智斷，五隻逐字釋觀・世・音・普・門，而「普」字之下復開十普。後半分文為三，逐科釋七難三毒二求之機應、三十三身十九說法，末以「無等等」三釋（橫・豎・非橫非豎）收之。所引六家：《思益》《大品》《大集》《淨名》《大經》《入大乘論》。
一、科判定位
本品屬本門（15–28）流通之末段，為化他流通五品之第三。前品已判本品與〈妙音〉同「以三昧乘乘」〔0143b04〕，屬勗受法弟子者；本論復自判「此品猶是普現三昧化他流通也」〔0145c28–0145c29〕。嚴格域為 T34n1718〔0144c24–0146b28〕：起於品題「釋觀世音菩薩普門品」〔0144c24〕，止於「初一是橫釋，次一是豎釋，次一非橫非豎釋也〔云云〕」〔0146b26–0146b28〕。全域實有二千四百二十一個漢字。本單元不跨卷界。
| 次第 | 本論自科 | 行域與內容 |
|---|---|---|
| 一 | 自述體例 | 當途王經・講者甚眾・別有《私記》兩卷・略撮彼〔0144c25–0144c26〕 |
| 二 | 通釋·十雙 | 人法・慈悲・福慧・法應・藥樹如意・冥顯・自他意・本迹・緣了・智斷〔0144c26–0145a22〕 |
| 三 | 別釋·「觀」 | 析觀・體觀・次第觀・圓觀；今簡三觀唯論圓觀〔0145a22–0145a26〕 |
| 四 | 別釋·「世」 | 有為世・無為世・二邊世・不思議世；簡却諸世但取不思議世〔0145a26–0145b03〕 |
| 五 | 別釋·「音」 | 人天機・二乘機・菩薩機・佛機；揀却諸音之機唯取佛音之機〔0145b03–0145b09〕 |
| 六 | 別釋·「普」 | 引《思益》；略約十法明普〔0145b09–0145b15〕 |
| 七 | 十普 | 慈悲・弘誓・修行・斷惑・入法門・神通・方便・說法・成就眾生・供養諸佛〔0145b15–0145c25〕 |
| 八 | 別釋·「門」 | 從假入空空通假壅・從空入假假通空壅；中道非空非假，正通故名門〔0145c25–0145c29〕 |
| 九 | 分文為三 | 問・答・聞品得益；問答兩番〔0145c29–0146a01〕 |
| 十 | 初番問·經家敘時 | 說東方竟次說西方：時・生善・斷疑・得道四義〔0146a01–0146a05〕 |
| 十一 | 「無盡意」之釋 | 引《大品》《大集》《淨名》總三經用三觀三智；意者智也，無盡者境也〔0146a05–0146a12〕 |
| 十二 | 興問 | 引《大經》具二莊嚴能問能答〔0146a12–0146a16〕 |
| 十三 | 總答四 | 人數・遭苦・聞名稱號・得解脫；遭苦是惡、稱名是善〔0146a16–0146a24〕 |
| 十四 | 別答·口機七難 | 一難三番：果報火・惡業火・煩惱火〔0146a24–0146b01〕 |
| 十五 | 別答·身機二求 | 求男立願修行德業・求女文略修行〔0146b01–0146b05〕 |
| 十六 | 勸持名 | 勸持・格量・結歎；引《入大乘論》與「智者云」〔0146b05–0146b10〕 |
| 十七 | 第二番問答 | 遊（身）・說（口）・方便（意）三密；三十三身十九說法；結別開總〔0146b10–0146b17〕 |
| 十八 | 勸供養·受旨六 | 奉命・不受・重奉・佛勸・即受・結〔0146b17–0146b20〕 |
| 十九 | 聞品功德·無等等三釋 | 九法界心不能等理・初緣畢竟理而發心・心理俱不可說；橫・豎・非橫非豎〔0146b20–0146b28〕 |
《文句記》對位：T34n1719〔0356b18–0358a06〕，起於品題「釋普門品」〔0356b18〕，訖於「具如《止觀》第八記」〔0358a06〕；記之品題作「釋普門品」而本論作「釋觀世音菩薩普門品」，二形並錄不判。
二、成立與傳本
卷端序記灌頂法師私記、合二十卷〔0001a23–0001a24〕，又記唐天寶戊子朗和尚條倫。義說歸智者，記錄歸灌頂，現行文字又經條倫治定；神逈序、朗和尚治定語與湛然《文句記》皆屬傳本或鏡釋層，不改作智者正文。
本品有一特出之自述：「別有《私記》兩卷，略撮彼」〔0144c25–0144c26〕——本論明言本品之釋為別行兩卷之撮略。本論所指之《私記》，今存《觀音義疏》二卷 T34n1728（題署智者說・灌頂記）；本論自云「略撮彼」而不指其名，據實誌之，不代擬。
三、所帖經文與所引
（一）所帖根經：〈觀世音菩薩普門品〉
| 本論所標 | 根經行錨 |
|---|---|
| 「無盡意」 | T09n0262〔0056c03〕以下凡二十見 |
| 「而得解脫」・七難三毒二求 | 〔0056c05–0057a20〕一段之內 |
| 三十三身・十九說法 | 〔0057a25–0057b26〕 |
| 「無等等」 | 〔0058b07〕 |
本品之所帖以科段為主，本論多標科目而少引全句，故不逐句對錨；本目以所引他經為重心。
（二）本論所引：《思益梵天所問經》——逐字命中
「故《思益》云「一切法邪、一切法正」」〔0145b10–0145b11〕。今本《思益梵天所問經》T15n0586 逐字命中：「一切法正」〔0036b22〕〔0036b23〕・「一切法邪」〔0036b23〕〔0036b24〕。二語於今本各二見，並錄。
（三）本論所引：《大品》《大集》《淨名》三經釋「無盡」
「「無盡意」者，《大品》明空則無盡，《大集》明八十無盡門，《淨名》云「夫無盡者，非盡非無盡故名無盡」。總三經，用三觀三智，釋無盡也」〔0146a05–0146a08〕。
- 《大品》《大集》：本論舉其義而不徵其文，據實誌之。
- 《淨名》：今本《維摩詰所說經》T14n0475 檢「夫無盡者」「非盡非無盡」皆零命中（該經〈菩薩品〉有「無盡燈」法門，「是名無盡燈也」〔0543b23〕，文義不相當）。據實誌之，不代擬出處。
《文句記》承此而判三經配三觀：「初引《大品》空、《大集》假、《淨名》中」〔0356c11–0356c12〕，並釋「《淨名》夫無盡者，無有盡與不盡，雙非故中也」〔0356c13–0356c14〕。
（四）本論所引：《大般涅槃經》——近接命中
「興問者，《大經》云「具二莊嚴能問能答」」〔0146a12–0146a13〕。今本 T12n0374〔0523b02〕〔0523b09〕有「具二莊嚴」，〔0523b10〕有「能問能答」——二語近接而不連文，本論撮為一句，並錄不判。
（五）本論所引：《入大乘論》——今本零命中
「《入大乘論》云「法身唯一應色則多」，格六十二億應，等一法身也」〔0146b07–0146b09〕。今本《入大乘論》T32n1634 檢「法身唯一」「應色則多」「應身」「唯一」諸語，皆零命中。據實誌之，不代擬出處。
《文句記》於此處另引《法華論》之格量文全段〔T34n1719 0357b02–0357b09〕以申其義，並設問答辨其異同（見第四目）。
（六）本論所引：「智者云」
「智者云：「圓人唯一、偏人則多」，格六十二億偏菩薩，等一圓菩薩也」〔0146b09–0146b10〕。
此「智者」為有智之人之通稱，非本論說者之自稱——本論全帙為智者大師所說、灌頂所記，其中不自稱「智者云」；此處與上句「《入大乘論》云」對舉，屬引一有智者之說。今本大藏無可對錨之出處，據實誌之，不代擬。
四、文句記釋要〔鏡〕
本品之鏡釋見 T34n1719〔0356b18–0358a06〕。其要有六。
其一·三釋之判。鏡開卷即判：「初不云因緣等，此通別解，具足三釋唯闕觀心」〔0356b19–0356b20〕。
其二·「鑿井造舟」之出處。本論釋「成就眾生普」舉鑿井造舟神農嘗藥，鏡引《華嚴》為證：「若有世界初成時，眾生所須資生具，菩薩爾時為工匠，終不造作殺生器」〔0356b28–0356c01〕。
其三·「偏袒」之風俗釋。鏡釋根經「偏袒」曰：「此土謝過而肉袒，彼國興敬而偏服，蓋二土風俗不同耳」〔0356c08–0356c10〕。
其四·稱名有脫有不脫之問答。鏡自設問：「何以同念有脫不脫？」答曰「同念是顯機，得脫有冥顯，由過現緣差受益有等級」〔0357a01–0357a02〕，並申「若其機感厚，定業亦能轉，若過現緣淺，微苦亦無徵」〔0357a02–0357a03〕。
其五·六十二億格量之申。本論引《入大乘論》，鏡另引《法華論》全段〔0357b02–0357b09〕，並自設問答：「何故《法華論》中乃以持六十二億恒沙佛名為校量耶？」〔0357a28–0357a29〕答「有云《論》誤，今云不爾」〔0357b01〕，隨即以圓釋通之——信力約事、畢竟約理，事理相資方成所念〔0357b10–0357b11〕；末云「若以念法身論之，縱引十方諸佛其功亦等，何但六十二耶？」〔0357b17–0357b18〕。
其六·偈頌不譯之誌。鏡於品末誌一傳本之事：「文後偈頌什公不譯，近代皆云梵本中有，此亦未測什公深意」〔0358a03–0358a04〕，並引「《續僧傳》中云：「偈是闍那掘多所譯」」〔0358a04–0358a05〕，末云「今從舊本故無所釋」〔0358a05〕。此為鏡自誌之傳本事，本論所無。
五、諸家異釋
本單元所錄異釋，本論僅一處而鏡層甚多。
本論所錄：「智者云：「圓人唯一、偏人則多」」〔0146b09〕——與上句所引《入大乘論》對舉，本論並錄不判（詳第三目第六項）。
鏡層所錄（皆《文句記》自出，不倒寫為本論所錄）：
- 「有人以「觀世音」三字著下句上，興皇著上句末，於下句上又足「觀世音」三字」——鏡判「二俱不然」〔0356c26–0356c29〕。
- 「亦有人云：三災有大小」以下之火水風與命身財之判〔0357a04–0357a08〕，鏡引謝敷等《觀音應驗記》為其事驗〔0357a08〕。
- 「有人引《仁王經》七火不同」——鬼火・龍火・霹靂火・山神火・人火・樹火・賊火；鏡判「七相無所表對，故不用也」〔0357a11–0357a16〕。
- 六十二億格量之二說（「有云：菩薩無殊」・「有云：佛法二門，謂等不等」）〔0357a18–0357a20〕，鏡皆不從而別以偏圓釋之。
- 「有云《論》誤」——鏡判「今云不爾」〔0357b01〕。
六、術語
| 語 | 釋 |
|---|---|
| 通十雙 | 人法・慈悲（拔苦與樂）・福慧（智斷惑如明時無闇／福轉壽如珠雨寶）・法應（觀冥於境即法身／隨所應現即應身）・藥樹如意（遍體愈病／隨意所與）・冥顯（無所見聞／目覩三十三聖容耳聞十九尊教）・自他意（隨自意照實智／隨他意照權智）・本迹（不動本際／迹任方圓）・緣了（了因種子／緣因種子）・智斷（十四夜月／二十九夜月）〔0144c26–0145a22〕。 |
| 別五隻 | 觀・世・音・普・門五字逐一開四而簡取其一〔0145a22–0145c29〕。 |
| 圓觀 | 析觀滅色入空・體觀即色是空・次第觀從析至圓・圓觀即析觀是實相；「觀若不圓，門不稱普」〔0145a23–0145a26〕。 |
| 不思議世 | 有為世（三界）・無為世（二涅槃）・二邊世（生死涅槃）・不思議世（實相境）；簡却諸世但取不思議世〔0145a29–0145b03〕。 |
| 佛音之機 | 人天機（諸惡莫作諸善奉行）・二乘機（厭畏生死欣尚無為）・菩薩機（先人後己慈悲仁讓）・佛機（一切諸法中悉以等觀入）；唯取佛音之機而設應〔0145b03–0145b09〕。 |
| 十普 | 慈悲普（無緣與實相體同，如磁石吸鐵）・弘誓普（約無作四諦）・修行普（觸事即理）・斷惑普（一切種智斷無明如除根本）・入法門普（入王三昧一切三昧悉入其中）・神通普（緣實相修，一發一切發）・方便普（逗機利物一時圓遍）・說法普（一妙音稱十法界機，如修羅琴）・成就眾生普（鑿井造舟神農嘗藥）・供養諸佛普（眾行資圓智）〔0145b15–0145c25〕。 |
| 門 | 從假入空空通而假壅・從空入假假通而空壅，偏通則非普、壅故非門；中道非空非假，正通實相雙照二諦故名普，正通故名門〔0145c25–0145c28〕。 |
| 無盡意 | 「意」者智也，「無盡」者境也；智契於境，境智合稱故言無盡意〔0146a08–0146a10〕。 |
| 三業機應 | 七難是口機（稱名）・三毒是意機（常念）・二求是身機（禮拜）〔0146a24–0146b05〕。 |
| 無等等 | 九法界心不能等理而佛法界心能等（橫釋）・初緣畢竟理而發心能等於理（豎釋）・心與理俱不可說而說（非橫非豎釋）〔0146b20–0146b28〕。 |
七、譬喻・互讀・承衍
本單元之譬密度為本帙之最，而皆為釋名而設，非為敘事：智斷之雙以十四夜月與二十九夜月對舉〔0145a20–0145a22〕・藥樹王遍體愈病與如意珠王隨意所與〔0145a10–0145a12〕・慈悲普如磁石吸鐵〔0145b18〕・說法普如修羅琴〔0145c14〕・成就眾生普舉鑿井造舟神農嘗藥〔0145c16〕。十雙之末以月之盈缺分智德斷德，與 23_yaowang_benshi 之星月喻同用月而取義各異，並讀可見本帙用喻之不拘。
本品釋名之法可為全帙之樣：先立通別二門，通門十雙、別門五隻；五隻之中每一字皆先開四種而後簡取其一（觀開四而取圓觀・世開四而取不思議世・音開四而取佛音之機），至「普」字則不簡而開為十。開而後簡，是本論釋名之定法；至普字獨不簡者，正因普之義在不簡。
與〈妙音菩薩品〉互讀：本論於彼品標「三十四凡身四聖人身」〔0144c11–0144c13〕，本品作「凡有三十三身、十九說法」〔0146b15〕；二品同為普現色身而數目不同，《文句記》設問答通之——「總而言之無非菩薩，於須別現者，秖是文略」〔T34n1719 0357b29–0357c01〕。
與〈藥王菩薩本事品〉互讀：前品判本品與〈妙音〉同「以三昧乘乘」〔0143b04〕，本論於本品自結「此品猶是普現三昧化他流通也」〔0145c28–0145c29〕，前後相應。
承衍：本單元止於「無等等」三釋〔0146b28〕。其下〈陀羅尼品〉以呪護經；讀路由『稱名而得應』，轉入『持呪而得護』。
八、校本定位
本單元嚴格域內有十三個校勘正文位置：十一枚以單邊校記繫之，二枚以星號回指繫之；皆為【大】【甲】對舉之內容，無省略字數式校記，亦無 CBETA 校改。
| 次 | 位置 | 【大】 | 【甲】 | 繫法 |
|---|---|---|---|---|
| 一 | 0145a16 | 子 | 子也 | 單邊 |
| 二 | 0145a18 | 邪 | 耶 | 單邊 |
| 三 | 0145b11 | 邪 | 耶 | 星號回指 |
| 四 | 0145b18 | 磁 | 茲 | 單邊 |
| 五 | 0145b19 | 切 | 切故 | 單邊 |
| 六 | 0145b25 | 行 | 甲本缺 | 單邊 |
| 七 | 0145c08 | 如 | 已如 | 單邊 |
| 八 | 0145c13 | 法 | 甲本缺 | 單邊 |
| 九 | 0146a11 | 一 | 甲本缺 | 單邊 |
| 十 | 0146b09 | 二 | 甲本缺 | 單邊 |
| 十一 | 0146b11 | 也 | 甲本缺 | 單邊 |
| 十二 | 0146b18 | 也 | 甲本缺 | 星號回指 |
| 十三 | 0146b25 | 言 | 甲本缺 | 單邊 |
其中二事值得誌明。「邪／耶」二見（第二、第三枚）：第二枚〔0145a18〕落在十雙第九「了因種子」之前段，第三枚〔0145b11〕正落在所引《思益》「一切法邪、一切法正」之「邪」字——甲本作「耶」而今本《思益》作「邪」〔T15n0586 0036b23〕，是甲本獨異，並錄不判。第四枚〔0145b18〕落在慈悲普之喻「如磁石吸鐵」之「磁」，甲本作「茲」，形近之異，並錄。
本單元嚴格域內無通用字庫外字。品題兩形之例（「序品」無釋冠、餘二十七品作「釋Ｘ品」）於本品見「釋觀世音菩薩普門品」〔0144c24〕。
This chapter contains one of the largest explanations of a name in the entire work. At its opening the treatise itself says that the chapter 「是當途王經，講者甚眾，今之解釋不與他同，別有《私記》兩卷」 tr. “is the sovereign scripture of the present path; those who lecture on it are exceedingly numerous; the present explanation is not the same as those of others; there are also two fascicles of Private Notes.” It immediately explains the title through the general ten pairs and separate five characters: the ten pairs extend from person/Dharma through wisdom/severance; the five characters explain contemplate, world, sounds, 「普」 tr. “universal,” and gateway individually; and under “universal” it opens a further ten universalities. The latter half divides the text into three, explains the capacity-response pattern of the seven disasters, three poisons, and two quests, then the thirty-three bodies and nineteen teachings, and concludes with three explanations of 「無等等」 tr. “unequalled yet equal” (horizontal, vertical, and neither horizontal nor vertical). Six sources are cited: the Questions of Brahmā, Large Perfection of Wisdom, Great Collection, Vimalakīrti, Great Nirvāṇa Sūtra, and Treatise on Entering the Great Vehicle.
I. Doctrinal-Outline Placement
This chapter belongs to the final propagation segment of the Origin Gate (15–28) and is the third of the five chapters on transforming others. The preceding chapter classified this chapter together with Wonderful Sound as 「以三昧乘乘」 tr. “riding the vehicle through samādhi”〔0143b04〕, concerning disciples exhorted to receive the Dharma. The treatise further classifies it itself as 「此品猶是普現三昧化他流通也」 tr. “This chapter remains propagation for transforming others through the samādhi of universal manifestation”〔0145c28–0145c29〕. Its strict domain is T34n1718〔0144c24–0146b28〕: it begins with the chapter heading 「釋觀世音菩薩普門品」 tr. “Explanation of the Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds Chapter”〔0144c24〕 and ends with 「初一是橫釋，次一是豎釋，次一非橫非豎釋也〔云云〕」 tr. “The first is a horizontal explanation, the next a vertical explanation, and the third neither horizontal nor vertical〔云云〕”〔0146b26–0146b28〕. The complete domain contains 2,421 Han characters. This unit does not cross a fascicle boundary.
| Sequence | Root-treatise division | Domain and content |
|---|---|---|
| 1 | Statement of method | Sovereign scripture of the present path; numerous lecturers; two fascicles of Private Notes; a brief selection from them〔0144c25–0144c26〕 |
| 2 | General explanation · ten pairs | Person/Dharma; kindness/compassion; merit/wisdom; Dharma/response bodies; medicinal tree/wish-fulfilling jewel; hidden/manifest benefit; own/other’s intent; Origin/Trace; conditioning/direct causes; wisdom/severance〔0144c26–0145a22〕 |
| 3 | Separate explanation · 「觀」 tr. “contemplate” | Analytic, embodied, sequential, and perfect contemplations; the present explanation distinguishes the other three and discusses only perfect contemplation〔0145a22–0145a26〕 |
| 4 | Separate explanation · 「世」 tr. “world” | Conditioned, unconditioned, two-extreme, and inconceivable worlds; distinguishes all others and takes only the inconceivable world〔0145a26–0145b03〕 |
| 5 | Separate explanation · 「音」 tr. “sounds” | Capacities of humans and gods, two vehicles, bodhisattvas, and Buddhas; distinguishes all and takes only the capacity of Buddha-sound〔0145b03–0145b09〕 |
| 6 | Separate explanation · 「普」 tr. “universal” | Cites the Questions of Brahmā; briefly explains universality through ten dharmas〔0145b09–0145b15〕 |
| 7 | Ten universalities | Compassion; vast vows; practice; severing delusion; entering Dharma gates; supernormal powers; skillful means; teaching Dharma; bringing beings to fulfillment; making offerings to all Buddhas〔0145b15–0145c25〕 |
| 8 | Separate explanation · 「門」 tr. “gateway” | Entering emptiness from the provisional opens emptiness and obstructs the provisional; entering the provisional from emptiness opens the provisional and obstructs emptiness; the middle way is neither and opens directly, hence “gateway”〔0145c25–0145c29〕 |
| 9 | Three divisions of the text | Question, answer, and benefit from hearing the chapter; two exchanges of question and answer〔0145c29–0146a01〕 |
| 10 | First question · compiler’s account of the time | After the east comes the west, in four senses: time, generation of goodness, severing doubt, and attaining the path〔0146a01–0146a05〕 |
| 11 | Explanation of 「無盡意」 tr. “Inexhaustible Intention” | Cites the Large Perfection of Wisdom, Great Collection, and Vimalakīrti, combining three scriptures with the three contemplations and three wisdoms; intention is wisdom and inexhaustible the object〔0146a05–0146a12〕 |
| 12 | Raising the question | Cites the Great Nirvāṇa Sūtra: possessing the two adornments, one can ask and answer〔0146a12–0146a16〕 |
| 13 | Fourfold general answer | Number of people, encountering suffering, hearing and invoking the name, attaining liberation; encountering suffering is evil and invoking the name is good〔0146a16–0146a24〕 |
| 14 | Separate answer · oral capacity and seven disasters | Three turns within each disaster: fire as retributive result, evil karma, and affliction〔0146a24–0146b01〕 |
| 15 | Separate answer · bodily capacity and two quests | Seeking a son includes vow, practice, virtue, and karma; the text on seeking a daughter omits practice〔0146b01–0146b05〕 |
| 16 | Exhortation to uphold the name | Exhortation, comparative measurement, and concluding praise; cites the Treatise on Entering the Great Vehicle and 「智者云」 tr. “a wise person says”〔0146b05–0146b10〕 |
| 17 | Second exchange | Travel (body), teaching (mouth), and skillful means (mind) as the three mysteries; thirty-three bodies and nineteen teachings; concludes the separate and opens the general〔0146b10–0146b17〕 |
| 18 | Exhortation to offer · sixfold reception | Obeying the command, not accepting, offering again, the Buddha’s exhortation, accepting, and concluding〔0146b17–0146b20〕 |
| 19 | Benefit from hearing · three explanations of “unequalled yet equal” | Minds of the nine realms cannot equal principle; generating the resolve by conditioning ultimate principle; mind and principle are both unsayable—horizontal, vertical, and neither horizontal nor vertical〔0146b20–0146b28〕 |
The aligned Wenjuji passage is T34n1719〔0356b18–0358a06〕, beginning with its heading 「釋普門品」 tr. “Explanation of the Universal Gateway Chapter”〔0356b18〕 and ending with 「具如《止觀》第八記」 tr. “fully as in the commentary to fascicle eight of the Mohe Zhiguan”〔0358a06〕. The commentary’s heading reads 「釋普門品」 tr. “Explanation of the Universal Gateway Chapter,” while the root treatise reads 「釋觀世音菩薩普門品」 tr. “Explanation of the Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds Chapter”; both forms are recorded side by side without adjudication.
II. Formation and Transmission
The fascicle-opening preface records that the Dharma Master Guanding made private notes and combined them into twenty fascicles〔0001a23–0001a24〕; it also records Monk Lang’s ordering and redaction in the wuxu year of the Tianbao era under the Tang. The doctrinal exposition is attributed to Zhiyi, the record to Guanding, and the received wording was subsequently ordered and redacted by Monk Lang. Shenjiong’s preface, Lang’s redactional statement, and Zhanran’s Wenjuji belong to the transmission or mirror layers and are not retroactively attributed to Zhiyi’s root text.
This chapter contains one exceptional statement about itself: 「別有《私記》兩卷，略撮彼」 tr. “There are separately two fascicles of Private Notes; here I briefly gather from them”〔0144c25–0144c26〕. The treatise expressly says that its explanation of this chapter condenses a separate two-fascicle work. The Private Notes to which it refers survive as the two-fascicle Guanyin Yishu, T34n1728 (ascribed to Zhiyi’s exposition and Guanding’s record). The root treatise itself says only 「略撮彼」 tr. “briefly gathers from that” and does not give the title; this is recorded as the evidence stands, without supplying a title on its behalf.
III. Sutra Passages Explained and Works Cited
A. Root Scripture Explained: The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds
| Root-treatise marker | Root-sūtra locus |
|---|---|
| 「無盡意」 tr. “Inexhaustible Intention” | T09n0262〔0056c03〕 onward, twenty occurrences in all |
| 「而得解脫」 tr. “thereby attaining liberation”; seven disasters, three poisons, and two quests | Within the single passage〔0056c05–0057a20〕 |
| Thirty-three bodies and nineteen teachings of Dharma | 〔0057a25–0057b26〕 |
| 「無等等」 tr. “unequalled yet equal” | 〔0058b07〕 |
The passages attached from this chapter chiefly establish textual divisions. The treatise often marks divisions without quoting full sentences, so this section does not align every line; its emphasis is the other scriptures cited.
B. Root-Treatise Citation: Questions of Brahmā—Verbatim Match
The root treatise says 「故《思益》云「一切法邪、一切法正」」 tr. “Therefore the Questions of Brahmā says, ‘Every Dharma is wrong; every Dharma is right’”〔0145b10–0145b11〕. The received Questions of Brahmā, T15n0586, contains exact matches for 「一切法正」 tr. “every Dharma is right”〔0036b22〕〔0036b23〕 and 「一切法邪」 tr. “every Dharma is wrong”〔0036b23〕〔0036b24〕. Each phrase occurs twice in the received text; all occurrences are recorded.
C. Root-Treatise Citations: Three Scriptures Explain 「無盡」 tr. “Inexhaustible”
The root treatise says: 「「無盡意」者，《大品》明空則無盡，《大集》明八十無盡門，《淨名》云「夫無盡者，非盡非無盡故名無盡」。總三經，用三觀三智，釋無盡也」 tr. “As for ‘Inexhaustible Intention,’ the Large Perfection of Wisdom explains that emptiness is inexhaustible; the Great Collection explains eighty inexhaustible gateways; the Vimalakīrti says, ‘What is inexhaustible is neither exhausted nor inexhaustible and is therefore named inexhaustible.’ The three scriptures are combined, and the three contemplations and three wisdoms are used to explain inexhaustibility”〔0146a05–0146a08〕.
- The Large Perfection of Wisdom and Great Collection: the root treatise raises their meanings but does not cite their wording; this is recorded as the evidence stands.
- The Vimalakīrti: searches of the received Vimalakīrti Sūtra, T14n0475, for 「夫無盡者」 tr. “what is inexhaustible” and 「非盡非無盡」 tr. “neither exhausted nor inexhaustible” both yield zero matches. Its Bodhisattva Chapter contains the Dharma gate of the 「無盡燈」 tr. “inexhaustible lamp” and the wording 「是名無盡燈也」 tr. “This is called the inexhaustible lamp”〔0543b23〕, but the wording and meaning do not correspond. This is recorded as the evidence stands, without supplying a conjectural source.
The Wenjuji carries this passage forward by assigning the three scriptures to the three contemplations: 「初引《大品》空、《大集》假、《淨名》中」 tr. “First it cites the Large Perfection of Wisdom for emptiness, the Great Collection for the provisional, and the Vimalakīrti for the middle”〔0356c11–0356c12〕. It further explains: 「《淨名》夫無盡者，無有盡與不盡，雙非故中也」 tr. “In the Vimalakīrti, ‘what is inexhaustible’ means that there is neither exhausted nor not exhausted; because both are negated, it is the middle”〔0356c13–0356c14〕.
D. Root-Treatise Citation: Great Nirvāṇa Sūtra—Proximate Match
The root treatise says 「興問者，《大經》云「具二莊嚴能問能答」」 tr. “As to raising the question, the Great Nirvāṇa Sūtra says, ‘Possessing the two adornments, one can ask and can answer’”〔0146a12–0146a13〕. The received T12n0374 has 「具二莊嚴」 tr. “possessing the two adornments” at〔0523b02〕 and〔0523b09〕, and 「能問能答」 tr. “can ask and can answer” at〔0523b10〕. The two phrases occur in proximity but not as continuous wording; the root treatise condenses them into one sentence, and both are recorded side by side without adjudication.
E. Root-Treatise Citation: Treatise on Entering the Great Vehicle—Zero Match in the Received Text
The root treatise says 「《入大乘論》云「法身唯一應色則多」，格六十二億應，等一法身也」 tr. “The Treatise on Entering the Great Vehicle says, ‘The Dharma body is one; response forms are many.’ The 6.2 billion responses in the comparison equal one Dharma body”〔0146b07–0146b09〕. Searches of the received Treatise on Entering the Great Vehicle, T32n1634, for 「法身唯一」 tr. “the Dharma body is one,” 「應色則多」 tr. “response forms are many,” 「應身」 tr. “response body,” and 「唯一」 tr. “only one” all yield zero matches. This is recorded as the evidence stands, without supplying a conjectural source.
At this point the Wenjuji separately cites the complete comparative-measure passage from the Treatise on the Lotus Sūtra〔T34n1719 0357b02–0357b09〕 to develop the meaning and frames a question and answer distinguishing their senses (see section IV).
F. Root-Treatise Citation: 「智者云」 tr. “A Wise Person Says”
The root treatise says 「智者云：「圓人唯一、偏人則多」，格六十二億偏菩薩，等一圓菩薩也」 tr. “A wise person says, ‘A perfect person is one; partial persons are many.’ The 6.2 billion partial bodhisattvas in the comparison equal one perfect bodhisattva”〔0146b09–0146b10〕.
Here 「智者」 tr. “a wise person” is a common designation for a person possessing wisdom, not a self-reference by the lecturer of the root treatise. The entire work is Zhiyi’s exposition recorded by Guanding and does not refer to itself with 「智者云」 tr. “Zhiyi says.” Here the phrase is paired with the preceding 「《入大乘論》云」 tr. “the Treatise on Entering the Great Vehicle says,” and cites the statement of a wise person. No alignable source is found in the received canon; this is recorded as the evidence stands, without supplying a conjectural source.
IV. Essential Explanations from the Wenjuji [the Mirror]
The mirror explanation of this chapter is found in T34n1719〔0356b18–0358a06〕. Six essentials follow.
First: judgment of the three explanations. At its opening the mirror judges: 「初不云因緣等，此通別解，具足三釋唯闕觀心」 tr. “At first it does not state causes and conditions and the rest; this is the general and separate explanation. Of the three explanations it is complete, lacking only contemplation of mind”〔0356b19–0356b20〕.
Second: the source of 「鑿井造舟」 tr. “digging wells and building boats.” When the root treatise explains 「成就眾生普」 tr. “universal fulfillment of living beings,” it gives digging wells, building boats, and Shennong tasting medicinal herbs. The mirror cites the Flower Garland Sūtra as evidence: 「若有世界初成時，眾生所須資生具，菩薩爾時為工匠，終不造作殺生器」 tr. “When a world has just formed, the implements living beings need for livelihood—the bodhisattva then acts as an artisan and never makes instruments for killing”〔0356b28–0356c01〕.
Third: customary explanation of 「偏袒」 tr. “baring one shoulder.” The mirror explains the root scripture’s wording 「偏袒」 tr. “baring one shoulder” as follows: 「此土謝過而肉袒，彼國興敬而偏服，蓋二土風俗不同耳」 tr. “In this land one bares the flesh to apologize; in that land one leaves one shoulder uncovered to arouse reverence. The customs of the two lands simply differ”〔0356c08–0356c10〕.
Fourth: the question and answer on why the same invocation sometimes liberates and sometimes does not. The mirror poses the question 「何以同念有脫不脫？」 tr. “Why does the same mindfulness sometimes bring liberation and sometimes not?” It answers: 「同念是顯機，得脫有冥顯，由過現緣差受益有等級」 tr. “The same mindfulness is a manifest capacity, but attaining liberation may be hidden or manifest; because past and present conditions differ, the degrees of benefit differ”〔0357a01–0357a02〕. It elaborates: 「若其機感厚，定業亦能轉，若過現緣淺，微苦亦無徵」 tr. “If the capacity’s resonance is deep, even fixed karma can be transformed; if past and present conditions are shallow, even slight suffering may show no relief”〔0357a02–0357a03〕.
Fifth: development of the comparative measure of 6.2 billion. The root treatise cites the Treatise on Entering the Great Vehicle, whereas the mirror separately cites the full passage from the Treatise on the Lotus Sūtra〔0357b02–0357b09〕 and poses its own question: 「何故《法華論》中乃以持六十二億恒沙佛名為校量耶？」 tr. “Why, in the Treatise on the Lotus Sūtra, does the comparison use upholding the names of 6.2 billion Ganges-sands of Buddhas?”〔0357a28–0357a29〕. It answers that 「有云《論》誤，今云不爾」 tr. “some say the treatise is mistaken; now we say it is not so”〔0357b01〕, then reconciles the passage through the Perfect teaching—the power of faith is explained through event, ultimate knowing through principle, and event and principle support each other to complete the mindfulness〔0357b10–0357b11〕. It concludes: 「若以念法身論之，縱引十方諸佛其功亦等，何但六十二耶？」 tr. “If one discusses mindfulness of the Dharma body, even if the Buddhas throughout the ten directions were cited, the merit would be equal; why stop at 6.2 billion?”〔0357b17–0357b18〕.
Sixth: record of the untranslated verses. At the chapter’s end, the mirror records a matter of transmission: 「文後偈頌什公不譯，近代皆云梵本中有，此亦未測什公深意」 tr. “Master Kumārajīva did not translate the verses after the text; later generations all say they exist in the Sanskrit text, but here too the Master’s deep intent remains unfathomed”〔0358a03–0358a04〕. It cites 「《續僧傳》中云：「偈是闍那掘多所譯」」 tr. “The Continued Biographies of Eminent Monks says, ‘The verses were translated by Jñānagupta’”〔0358a04–0358a05〕 and concludes 「今從舊本故無所釋」 tr. “Now we follow the old text and therefore give no explanation”〔0358a05〕. This is the mirror’s own record of textual transmission and is absent from the root treatise.
V. Explanations of Various Masters
This unit records one differing explanation in the root treatise and many in the mirror layer.
Recorded by the root treatise: 「智者云：「圓人唯一、偏人則多」」 tr. “A wise person says, ‘A perfect person is one; partial persons are many’”〔0146b09〕. It is paired with the preceding citation from the Treatise on Entering the Great Vehicle, and the root treatise records both side by side without adjudication (see section III.F).
Recorded in the mirror layer (all originate in the Wenjuji and are not retroactively presented as positions recorded by the root treatise):
- 「有人以「觀世音」三字著下句上，興皇著上句末，於下句上又足「觀世音」三字」 tr. “Someone places the three characters ‘Perceiver of the World’s Sounds’ at the beginning of the following sentence; Xinghuang places them at the end of the preceding sentence and again adds the three characters ‘Perceiver of the World’s Sounds’ at the beginning of the following one.” The mirror judges 「二俱不然」 tr. “neither is correct”〔0356c26–0356c29〕.
- 「亦有人云：三災有大小」 tr. “Another person says the three disasters have greater and lesser forms,” followed by an analysis of fire, water, and wind and of life, body, and wealth〔0357a04–0357a08〕. The mirror cites Xie Fu’s and other Records of Guanyin’s Responses as empirical attestations〔0357a08〕.
- 「有人引《仁王經》七火不同」 tr. “Someone cites the Scripture for Humane Kings for seven different fires”—ghost, dragon, lightning, mountain-spirit, human, tree, and bandit fires. The mirror judges 「七相無所表對，故不用也」 tr. “the seven forms have no corresponding referents, so they are not used”〔0357a11–0357a16〕.
- Two explanations of the comparative measure of 6.2 billion—「有云：菩薩無殊」 tr. “some say that bodhisattvas do not differ,” and 「有云：佛法二門，謂等不等」 tr. “some say the Buddha-Dharma has two gateways, equality and inequality”〔0357a18–0357a20〕. The mirror follows neither and instead explains them through partial and perfect.
- 「有云《論》誤」 tr. “Some say the treatise is mistaken.” The mirror judges 「今云不爾」 tr. “now we say it is not so”〔0357b01〕.
VI. Terminology
| Term | Explanation |
|---|---|
| General ten pairs | Person/Dharma; compassion/kindness (removing suffering / giving happiness); merit/wisdom (wisdom severs delusion as daylight leaves no darkness / merit transforms lifespan as a jewel rains treasures); Dharma/response bodies (contemplation merging unseen with its object is the Dharma body / manifesting as needed is the response body); medicinal tree/wish-fulfilling jewel (whole body curing illness / giving according to wishes); hidden/manifest benefit (nothing seen or heard / beholding thirty-three noble forms and hearing nineteen honored teachings); own/other’s intent (following one’s own intent illuminates real wisdom / following another’s illuminates provisional wisdom); Origin/Trace (not moving from the limit of the Origin / the Trace adapting to square and round); conditioning/direct causes (seed of the direct cause / seed of the conditioning cause); wisdom/severance (moon on the fourteenth night / moon on the twenty-ninth)〔0144c26–0145a22〕. |
| Separate five characters | Contemplate, world, sounds, universal, and gateway, each opened into four and then one selected〔0145a22–0145c29〕. |
| Perfect contemplation | Analytic contemplation extinguishes form and enters emptiness; embodied contemplation sees form itself as emptiness; sequential contemplation proceeds from analytic to perfect; perfect contemplation sees analytic contemplation itself as true reality. 「觀若不圓，門不稱普」 tr. “If contemplation is not perfect, the gateway cannot be called universal”〔0145a23–0145a26〕. |
| Inconceivable world | Conditioned world (three realms), unconditioned world (two nirvāṇas), world of two extremes (saṃsāra and nirvāṇa), and inconceivable world (object of true reality); all worlds are distinguished and set aside, and only the inconceivable world is taken〔0145a29–0145b03〕. |
| Capacity of Buddha-sound | Capacities of humans and gods (commit no evil and practice every good), the two vehicles (fear saṃsāra and delight in the unconditioned), bodhisattvas (place others before oneself with compassion, humanity, and deference), and Buddhas (enter all dharmas through equal contemplation); only the capacity of Buddha-sound is taken as the condition for response〔0145b03–0145b09〕. |
| Ten universalities | Compassion (unconditioned compassion is one in substance with true reality, like a magnet drawing iron); vast vows (related to the unconstructed Four Truths); practice (whatever is encountered is itself principle); severing delusion (knowledge of all modes severs ignorance like removing the root); entering Dharma gates (entering the king samādhi, all samādhis enter within it); supernormal powers (cultivated through true reality, when one arises all arise); skillful means (meeting capacities and benefiting beings, perfectly pervading all at once); teaching Dharma (one wondrous sound corresponds to capacities in the ten realms, like an asura’s lute); bringing beings to fulfillment (digging wells, building boats, Shennong tasting medicine); offering to all Buddhas (the many practices support perfect wisdom)〔0145b15–0145c25〕. |
| Gateway | Entering emptiness from the provisional opens emptiness and obstructs the provisional; entering the provisional from emptiness opens the provisional and obstructs emptiness. Partial passage is not universal and obstruction is not a gateway. The middle way is neither emptiness nor provisional existence, directly opens true reality, and illuminates both truths; because it illuminates both it is universal, and because it directly opens it is a gateway〔0145c25–0145c28〕. |
| Inexhaustible Intention | 「意」 tr. “Intention” is wisdom and 「無盡」 tr. “inexhaustible” the object. Wisdom accords with the object; object and wisdom are named together, hence Inexhaustible Intention〔0146a08–0146a10〕. |
| Capacity-response of the three modes of action | The seven disasters concern oral capacity (invoking the name), the three poisons mental capacity (constant mindfulness), and the two quests bodily capacity (bowing)〔0146a24–0146b05〕. |
| Unequalled yet equal | Minds of the nine Dharma realms cannot equal principle while the mind of the Buddha realm can (horizontal); one first generates the resolve by conditioning ultimate principle and can equal principle (vertical); mind and principle are both unsayable, yet the unsayable is spoken (neither horizontal nor vertical)〔0146b20–0146b28〕. |
VII. Similes · Cross-Reading · Carrying Forward
This unit has the highest density of similes in the work, and every one is established to explain the title, not to narrate an event: the wisdom/severance pair juxtaposes the moon on the fourteenth night and the moon on the twenty-ninth〔0145a20–0145a22〕; the king of medicinal trees whose whole body cures illness and the king of wish-fulfilling jewels that gives as desired〔0145a10–0145a12〕; universal compassion like a magnet drawing iron〔0145b18〕; universal teaching like the lute of an asura〔0145c14〕; and universal fulfillment of beings through digging wells, building boats, and Shennong tasting medicinal herbs〔0145c16〕. The last of the ten pairs uses the waxing and waning of the moon to distinguish the virtue of wisdom from the virtue of severance. Read beside the stars-and-moon simile in 23_yaowang_benshi, it shows that this work uses the same moon to convey different meanings.
This chapter’s method of explaining its title can stand as a model for the entire work: it first establishes general and separate approaches, with ten pairs in the general and five characters in the separate. Each of the first three characters is opened into four and then one is selected (four contemplations, taking perfect contemplation; four worlds, taking the inconceivable world; four capacities, taking the capacity of Buddha-sound). At 「普」 tr. “universal,” however, it does not select, but opens into ten. Opening and then selecting is the treatise’s fixed method of explaining names; that “universal” alone is not selected is precisely because the meaning of universality lies in not selecting.
Read with The Bodhisattva Wonderful Sound: in that chapter the treatise marks 「三十四凡身四聖人身」 tr. “thirty-four ordinary bodies and four noble bodies”〔0144c11–0144c13〕, whereas this chapter has 「凡有三十三身、十九說法」 tr. “in all thirty-three bodies and nineteen teachings of Dharma”〔0146b15〕. Both chapters concern universal manifestation of physical forms, yet their totals differ. The Wenjuji resolves the difference through a question and answer: 「總而言之無非菩薩，於須別現者，秖是文略」 tr. “Speaking generally, none are other than bodhisattvas; where distinct manifestations are needed, the text is simply abbreviated”〔T34n1719 0357b29–0357c01〕.
Read with The Former Affairs of the Bodhisattva Medicine King: the preceding chapter classifies this chapter and Wonderful Sound together as 「以三昧乘乘」 tr. “riding the vehicle through samādhi”〔0143b04〕, while the root treatise concludes here 「此品猶是普現三昧化他流通也」 tr. “This chapter remains propagation for transforming others through the samādhi of universal manifestation”〔0145c28–0145c29〕; the two judgments correspond.
Carrying forward: this unit ends with the three explanations of 「無等等」 tr. “unequalled yet equal”〔0146b28〕. What follows is the Dhāraṇī Chapter, where a spell protects the scripture; the reading path turns from “calling the name and receiving a response” to “upholding a spell and receiving protection.”
VIII. Placement of the Editions
Within the strict domain of this unit are thirteen critical-text positions: eleven are attached through one-sided notes and two through asterisk back-references. All concern Taishō and edition A readings; there are no omission-count notes or CBETA corrections.
| No. | Position | Taishō | Edition A | Attachment |
|---|---|---|---|---|
| 1 | 0145a16 | seed | seed also | one-sided |
| 2 | 0145a18 | wrong | interrogative particle | one-sided |
| 3 | 0145b11 | wrong | interrogative particle | asterisk back-reference |
| 4 | 0145b18 | magnet | this | one-sided |
| 5 | 0145b19 | all | all, therefore | one-sided |
| 6 | 0145b25 | practice | omitted in edition A | one-sided |
| 7 | 0145c08 | as | already as | one-sided |
| 8 | 0145c13 | Dharma | omitted in edition A | one-sided |
| 9 | 0146a11 | one | omitted in edition A | one-sided |
| 10 | 0146b09 | two | omitted in edition A | one-sided |
| 11 | 0146b11 | is | omitted in edition A | one-sided |
| 12 | 0146b18 | is | omitted in edition A | asterisk back-reference |
| 13 | 0146b25 | say | omitted in edition A | one-sided |
Two matters warrant explicit record. The 「邪／耶」 tr. “wrong / interrogative particle” variant occurs twice (positions 2 and 3): position 2〔0145a18〕 falls in the ninth of the ten pairs, just before 「了因種子」 tr. “seed of the direct cause”; position 3〔0145b11〕 falls precisely in the Questions of Brahmā citation 「一切法邪、一切法正」 tr. “every Dharma is wrong; every Dharma is right,” on 「邪」 tr. “wrong.” Edition A reads 「耶」 tr. “interrogative particle,” while the received Questions of Brahmā reads 「邪」 tr. “wrong”〔T15n0586 0036b23〕. Edition A is the sole differing witness; both are recorded side by side without adjudication. Position 4〔0145b18〕 falls in the universal-compassion simile 「如磁石吸鐵」 tr. “like a magnet drawing iron,” on 「磁」 tr. “magnet”; edition A reads 「茲」 tr. “this,” a graphically similar variant, and both are recorded.
There are no characters outside the common character inventory within the strict domain. The two forms of chapter heading—「序品」 tr. “Introduction Chapter,” without an initial “explanation,” and the other twenty-seven chapters as 「釋Ｘ品」 tr. “Explanation of Chapter X”—appear here as 「釋觀世音菩薩普門品」 tr. “Explanation of the Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds Chapter”〔0144c24〕.