---
title: "觀音義疏 · 第二"
description: "觀音義疏是隋代高僧智顗口述、弟子灌頂記錄的佛教經典注疏，成書於6世紀。智顗是天台宗創始人，該疏系統闡釋了《法華經》中的觀世音菩薩普門品，深入分析觀音信仰的教義與實踐。內容涵蓋觀音名號由來、慈悲願力、感應事蹟及修行法門，強調觀音菩薩聞聲救苦的圓通特性。作為天台宗重要文獻，該疏融合了止觀思想與菩薩行願，對漢傳佛教觀音信仰的理論體系形成具有奠基作用，至今仍是研究中國佛教菩薩思想的核心典籍之一。"
url: "https://rushiwowen.co/en/r/cmape8fk0005dkz04ll5zustq"
---

## 觀音義疏卷下

> Commentary on Guanyin's Meaning, Volume 2

隋天台智者大師說　弟子灌頂記

> Spoken by Great Master Zhiyi of Sui Dynasty's Tiantai School, Recorded by Disciple Guanding

第二、從若有眾生多於婬欲去，是明意機也。釋此為二：初貼文，二、觀解。

> Second, starting with "If there are sentient beings with strong sexual desire," this explains the conditions of the mind. This is explained in two parts: first, commentary on the text; second, contemplation and analysis.

貼文為二：初正明意機，次結意機。

> The teachings are twofold: first, clearly explaining the nature of the mind; second, concluding the nature of the mind.

意機約三毒，為三章，章各有三：一、明有苦，二、默念，此兩即是明機，三、明離，即是明其應三也。

> The three poisonous minds are summarized in three chapters, each containing three parts: First, explaining that suffering exists; second, silent recitation—these two together clarify the conditions. Third, explaining release—this clarifies the three responses.

通稱毒者，侵害行人喻之如毒。但名有單複，有人解云：「三毒多者，不知其是過，故不求觀音；少者，念觀音梵行之德，所以能感。」意謂此解乖文。文云：「若有眾生多於婬欲，念即得離。」云何對面違經耶？今明三毒多者，能念觀音，菩薩有力令多得離，何況少相？此則以多況少爾。《大論》云：「女人違戒垢，謗法餘殃，不擇禽獸、不避高牆廣塹之難、不計名聞德行，破家亡國、滅族傾宗，禍延其身，如術婆伽禍延其國、如周敗褒姒。」《淨住》及《禪經》明：「多欲人有欲蟲，男蟲淚出而青白，女蟲吐血而紅赤。」又言：「有欲鬼嬈動其心，令生倒惑。」如《大經》云：「若習近貪欲，是報熟時，此舉多欲相也。若少欲人，蟲鬼潛伏，無過狂醉，是少欲相。」瞋恚多者，今世人不喜見，如渴馬護水、如射師子母，故《遺教》云：「劫功德賊無過瞋恚。」《華嚴》云：「一念瞋起，障百法明門。」菩薩以瞋乖慈，障道事重。《大集》云：「一念起瞋，一切魔鬼得便。」《涅槃》云：「習近瞋恚」，若例婬恚亦應有鬼。如《柰女經》：「瞋則有蝎蟲，是名多瞋相，與上相違是瞋少相。」愚癡多者，邪畫諸見，撥無因果、謗毀大乘。如《大經》例前亦應有蟲鬼。三毒過患如此，欲離此故，至心存念觀音即得離也。有人解云：「起伏相違，稱之為離，非滅離也。」今謂經文說離，何意言非？若依《請觀音》者：「淨於三毒根，成佛道無疑。」今作十番明救三毒：三番是伏惑論離，七番是斷惑論離也。

> The term “poisons” generally refers to afflictions that harm sentient beings, just as poison does. There’s some debate about whether the term is singular or plural. Some explain: “Those with strong three poisons fail to recognize their faults, so they don’t seek Guanyin; those with weaker poisons recall Guanyin’s pure conduct and thus can connect.” But I believe this interpretation contradicts the text. The sutra says: “If living beings have excessive lust, by thinking of Guanyin they will be free from it.” How can we directly oppose the sutra’s statement? My understanding is: Even those with strong three poisons can think of Guanyin, and the Bodhisattva has the power to free them greatly. How much more so for those with milder poisons? This uses the strong to illustrate the weak. The \*Great Treatise\* says: “Women who break precepts and slander the Dharma bring residual calamities, not even sparing animals, not avoiding dangers of high walls or wide moats, disregarding reputation or virtue, ruining families and nations, destroying clans and lineages, bringing disaster upon themselves—like the case of Shubhagha bringing ruin to her country, or King Zhou’s downfall through Bao Si.” The \*Pure Dwelling\* and \*Meditation Sutras\* explain: “People of strong desire have desire worms. In men, these worms shed bluish-white tears; in women, they emit red blood.” It also says: “There are desire demons that disturb the mind, causing upside-down delusions.” As the \*Great Nirvana Sutra\* states: “If one habitually indulges in greed, when the karmic fruit ripens, this reveals the characteristic of strong desire. In those with weak desire, these worms and demons lie dormant, and they are not wildly obsessed—this is the characteristic of weak desire.” As for strong anger: such people are disliked by others, like a thirsty horse guarding its water, or a lioness protecting her cub from hunters. Thus the \*Teaching Bequeathed by the Buddha\* says: “No thief of virtue surpasses anger.” The \*Avatamsaka Sutra\* says: “A single thought of anger blocks the gateway to a hundred enlightened teachings.” For a Bodhisattva, anger conflicts with compassion and severely obstructs the path. The \*Great Collection Sutra\* says: “With one thought of anger, all demons take advantage.” The \*Nirvana Sutra\* discusses habitual anger. Following the example of desire, anger should also have its demons and worms, as the \*Nata Sutra\* says: “Anger brings scorpion worms.” This is the characteristic of strong anger; the opposite of this is weak anger. As for strong ignorance: it manifests as distorted views, denying cause and effect, and slandering the Great Vehicle. Following the pattern in the \*Great Nirvana Sutra\*, there should also be demons and worms here. Such are the harms of the three poisons. To escape them, one sincerely thinks of Guanyin and will be freed. Some explain: “Freedom means suppressing their arising, not permanent eradication.” I say: the sutra text says “freed”—why claim otherwise? According to the \*Invoking Guanyin Sutra\*: “Purify the root of the three poisons; the path to Buddhahood is then assured.” Now, I offer ten explanations of rescue from the three poisons: three cases discuss freedom through suppression, and seven cases discuss freedom through eradication.

問：離煩惱須智慧，但念豈得離耶？

> Question: To be free from suffering requires wisdom. But can simply reciting and thinking about it truly set one free?

答：經稱常念即是正念，體達煩惱性無所有，住貪欲際即是實際，絕四句無能無所，念性清淨，如此正念非是智慧，更何處覓智慧？此慧不離煩惱，其誰能離耶？若如所難，必須別用。

> Answer: The sutra says constant mindfulness is precisely right mindfulness. To realize that the nature of afflictions has no existence—that abiding at the boundary of desire is itself the ultimate reality, transcending the four propositions with no perceiver or perceived object, and that the nature of mindfulness is pure—this kind of right mindfulness is not something separate from wisdom. So where else could wisdom be sought? This wisdom does not depart from afflictions; who could possibly separate from it? If, as your objection suggests, wisdom were something distinct, you would need something else to use it.

智慧破煩惱者，此則有惑可斷、有智能斷，非唯惑不可斷，慧還成惑，豈得名斷惑之慧耶？今此正念不以色念、不以非色念，如是四句；亦以色念、亦以非色念，如是四句；或次第論非念、或不次第論非念，或不次第論念、或次第論念，或次第論離、或不次第論離。

> Wisdom that breaks through afflictions implies there is an affliction to be cut off and a wisdom that cuts it off. However, it is not that afflictions cannot be cut off—if wisdom itself becomes an affliction, how could it be called the wisdom that cuts off afflictions? Here, Right Mindfulness does not cling to notions of form (\*rūpa\*) or non-form. Thus, from the fourfold perspective: it neither grasps form nor non-form; yet it also grasps both form and non-form. Sometimes it discusses non-clinging in a sequential manner, sometimes non-clinging in a non-sequential manner. Sometimes it discusses clinging in a non-sequential manner, sometimes clinging in a sequential manner. Sometimes it discusses detachment sequentially, sometimes detachment non-sequentially.

次就觀解者，七番例上可解，今但順、逆兩意約界外作也，不取分段三毒相。今取善欲之心名貪，《大經》云：「一切善法，欲為其本，二乘欲樂涅槃名貪、厭生死名瞋、不達此理名癡，開三毒即有八萬四千宛然具足。」《淨名》云：「結習未盡，華則著身」，二乘未斷此三毒，即變易三毒相也。未斷別惑菩薩亦同有此三毒，故云菩薩貪求佛法，於恒沙劫未曾暫捨，多學問無厭足即貪相。惡賤二乘，不喜聞其名，故言「寧起惡癩野干心，不起二乘心。」如大樹折枝之譬，豈非瞋相？無明重數甚多，佛菩提智之所能斷，佛性未了了者皆是癡相。欲除此三煩惱故，常念觀音，隨機應赴即得永離。永離有兩種：若此菩薩於生身中全未除別惑，就變易論全未永離；若生身中已侵別惑，就變易中除殘論永離。

> Now, turning to the contemplation of Guanyin's power—this can be understood through the sevenfold framework already explained. Here, however, we focus only on two aspects: the "with-the-grain" method and the "against-the-grain" method, applied to transcendental realms. We do not refer to the three poisons as they manifest in cyclic existence. Instead, we examine desire as the wholesome inclination of the mind. The Great Nirvana Sutra says: "All wholesome dharmas have desire as their root." For the Two Vehicles, desire is the longing for Nirvana, aversion is the dislike of samsara, and ignorance is failing to understand this truth. These three poisons expand into eighty-four thousand types, all fully present. The Vimalakīrti Sutra notes: "When residual habits remain, flowers cling to the body." The Two Vehicles have not yet eradicated these three poisons—these are the three poisons as they appear in the realm of transformation. Even bodhisattvas who have not yet cut off the delusions peculiar to this higher realm similarly possess these three poisons. Thus, a bodhisattva's ceaseless seeking of the Dharma for countless eons, without ever pausing, is the mark of strong desire. The bodhisattva's disdain for the Two Vehicles, not wanting even to hear their names, shows the mark of aversion—hence the saying, "I would rather give rise to a heart of a leprous jackal than to the mind of a Two-Vehicle follower," akin to breaking a large branch. The countless layers of ignorance can be cut only by the wisdom of Buddhahood; any lack of clear, complete realization of the Buddha-nature is ignorance. To eliminate these three afflictions, one constantly recites Guanyin's name; responding according to each being's need, she leads them to permanent liberation. This liberation is of two types: If a bodhisattva in this human life has not yet removed the delusions of the higher realm, then, from the perspective of the realm of transformation, they have not yet achieved full liberation. If they have already partially overcome these delusions in their human life, then from the perspective of the realm of transformation, they have achieved liberation from the remaining defilements.

次明逆說三毒觀者，一切眾生名為少欲瞋癡。何以故？止瞋三途之苦，貪人天之樂。二乘只瞋生死，欲得涅槃樂，皆名為少。菩薩不爾，樂求佛法，非但求一佛法，遍求一切不可說佛法，如海吞眾流猶自不滿，非但不受生死，亦不受涅槃，故《大品》五不受，此即大瞋。無明力大，佛智能斷，菩薩於無明大力之惑尚在。又，癡如虛空不可盡，乃至老死如虛空不可盡。如此三毒即為三法門：一、取，二、捨，三、不取不捨。大慈大悲，四攝、十力、無畏、三昧、解脫、無上菩提、淨佛國土、化度眾生，名為取門，即大貪也。一切法空無所有，不住不著。般若如大火炎，四邊不可取。大涅槃空、迦毘羅城空，言語道斷，心行處滅，不以四句得菩提，無得無證即是捨門，名為大瞋也。中道非取、非捨，不憎、不愛，不斷、不常，無去、無來，無生、無滅，如鏡中像不可見而見、見而不可見，非可見、非不可見，遮二邊故，不可言說，淨名杜口，名為中道，此即大癡。故文殊云：「我是貪欲尸利、瞋恚尸利、邪見尸利。」此即其明證。欲滿此三法門，常念觀音即得滿願一切，聖人自行、化他，無不從此三門而入，離此更無有道。故《無行經》云：「貪欲即是道，恚、癡亦如是，如是三法中，具足一切佛法。」一切佛法不出萬行波羅蜜、不受三昧廣大之用、中道實相，此三法門不可宣示，愍眾生故，或作順說、或作逆說，互有去取，此即四悉檀意赴緣利益。如《華嚴》四十二明：「險難國寶莊嚴城婆須密多女說離欲際法門：『一切眾生隨類見我，我皆為其女像，見我者得歡喜三昧、共我語得無礙妙音三昧、執我手得詣諸佛剎三昧、共我宿者得解脫光明三昧、目視我者得寂靜法門、見我嚬伸得壞散外道法門、阿𪏭宜我者得攝一切眾生三昧、阿眾鞞我者得諸功德密藏，住是離欲法門廣為利益。』」此豈非逆順欲法門導利群品耶？又，四十一：「滿幢城滿足王於正殿行王法，其犯法者斬截、燒煮、劈裂、屠膾、嗔目、訶責，苦楚治罪。善財生疑。王斷事已，執善財手入其宮，見不可思議境界不可譬喻，語善財云：『我知幻化法門，化作眾生而苦治之，以調一切，其見聞者發菩提心。』」此豈非瞋法門？方便命婆羅門五熱炙身即是癡法門，如前說。次此應明、別圓兩觀觀三毒慈悲機，感例可知，不具記。

> Now, to explain the "inverted teaching" of the Three Poisons \[greed, hatred, ignorance\] as contemplation: All ordinary beings can be said to have little greed, hatred, and ignorance. Why is this? Because they merely hate the suffering of the three lower realms and crave the pleasures of the human and heavenly realms. The Two Vehicles \[Hearers and Solitary Realizers\] only hate cyclic existence and desire the bliss of nirvana; all these are called "little." The Bodhisattva is different. They joyfully seek the Buddha's Dharma—not just one Dharma, but all the countless, ineffable Dharmas—like the ocean swallowing all rivers, yet still unsatisfied. They neither accept cyclic existence nor nirvana. Thus the \*Great Perfection of Wisdom Sutra\* speaks of the "fivefold non-acceptance." This is great hatred. The power of ignorance is immense; only the Buddha's wisdom can cut it off. The Bodhisattva still dwells in the mighty delusion of ignorance. Furthermore, ignorance is like space, inexhaustible, even up to old age and death being like space, inexhaustible. Such Three Poisons are themselves the three Dharma gates: 1) grasping, 2) rejecting, and 3) neither grasping nor rejecting. Great compassion, the four methods of attracting beings, the ten powers, the four fearlessnesses, samadhi, liberation, unsurpassed enlightenment, purifying the Buddha-land, and transforming beings—these are the gate of grasping, which is great greed. All dharmas are empty, with nothing to abide in or cling to. Prajna \[wisdom\] is like a blazing fire: none of its four sides can be grasped. The great nirvana is empty, the city of Kapilavastu is empty: the path of words is cut off, the place of mental activity is extinguished. Enlightenment is not attained through the four propositions \[existence, non-existence, both, neither\]; there is no attainment and no realization. This is the gate of rejecting, called great hatred. The Middle Way is neither grasping nor rejecting, neither disliking nor loving, neither permanent nor annihilated, neither coming nor going, neither arising nor ceasing—like an image in a mirror: invisible yet seen, seen yet invisible, neither visible nor invisible. Because it transcends the two extremes, it is ineffable. Vimalakīrti's silence is called the Middle Way. This is great ignorance. Thus, Mañjuśrī said: "I am Greed-Mañjuśrī, Hatred-Mañjuśrī, and Wrong View-Mañjuśrī." This is the clear proof. To fulfill these three Dharma gates, one should constantly recite Guanyin's name and all wishes will be fulfilled. All sages, whether in self-cultivation or teaching others, invariably enter through these three gates. Apart from them, there is no other path. Therefore, the \*Sutra of Non-Action\* says: "Desire itself is the path; hatred and ignorance are likewise. In these three dharmas, all the Buddha's Dharmas are complete." All Buddha's Dharmas are included in the myriad practices of perfections, the vast function of the samadhi of non-receiving, and the reality of the Middle Way. These three Dharma gates cannot be fully expressed. Out of compassion for beings, they are taught either in the direct or inverted way, sometimes adopting, sometimes rejecting. This is the meaning of the four means of according with beings, bringing benefit according to their needs. For example, the \*Avatamsaka Sutra\*, Chapter 42, says: "In the perilous, difficult country, in the city of Jeweled Adornment, the maiden Vasumitra taught the Dharma gate of the consummation of desirelessness: 'All beings see me according to their nature. To those who see me, I appear as a woman. Those who see me attain the samadhi of joy; those who speak with me attain the samadhi of unhindered wondrous speech; those who take my hand reach the samadhi of visiting all Buddha-lands; those who sleep with me attain the samadhi of radiant liberation; those who gaze at me attain the Dharma gate of stillness; those who see my frown attain the Dharma gate of destroying false teachings; those who desire me attain the samadhi of gathering all beings; those who are intimate with me attain the treasure of all merits. Abiding in this desireless Dharma gate, I widely benefit beings.'" How could this not be an inverted and direct teaching of the desire Dharma gate, guiding beings to benefit? Again, Chapter 41 says: "In the city of Full Banner, King Complete Justice carried out the royal law in his hall. Those who broke the law were beheaded, burned, dismembered, butchered, glared at, scolded, and tortured to punish their crimes. Sudhana had doubts. After finishing his judgments, the king took Sudhana's hand and entered his palace. There, Sudhana saw inconceivable states beyond simile. The king said to Sudhana, 'I know the Dharma gate of illusion. I use illusory beings to administer painful punishments in order to tame all. Whoever sees or hears this arouses the bodhi-mind.'" How could this not be the hatred Dharma gate? The expedient method of the Brahmin who scorched his body with five fires is the ignorance Dharma gate, as explained earlier. Following this, one should understand the contemplation of the Three Poisons through the methods of the Distinguishing and Perfect Teachings, and the response of compassion and opportunity. The analogy is understood, so it is not written in detail.

第三、從若有女人去，明身業為機亦為三：一、貼文，二、引事證，三、觀解。貼文為二：一、求願滿，二、結歎求。

> Third, when a woman approaches \[Guanyin\], the physical actions that create connection can be understood in three parts: first, citing the scriptures; second, offering examples; third, contemplating the meaning. The scriptural citation is divided into two: first, how wishes are fulfilled; second, concluding praise for those who make requests.

又為二：一、求男，二、求女。文云：「女人求男，若是無子則絕嗣，有子則父母俱欣。」云何獨標女人求男耶？解者或云：「女厭女身，非求子也。」又解：「女性多愛，欣子偏重。」故標女人。今解女人以無子為苦，夫之所棄、並婦所輕、旁人所笑。又，婦有七失，六猶可忍，無子最劇：容惡、性妬、不能事公、姑、貪食、無子、拙。無子既苦，故以標女人求男也。

> There are two aspects to this: first, seeking a son, and second, seeking a daughter. The text says: “When a woman seeks a son, if she is without a child, the family line will end. If she has a child, both parents are delighted.” Why then does the text specifically mention a woman seeking a son? Some commentators explain: “A woman dislikes being in a female body and is not actually seeking a child.” Others interpret: “Women are more emotional and value children more heavily.” Thus, the text highlights women. My interpretation is that a woman suffers greatly from being childless: she is abandoned by her husband, looked down upon by both her own and his families, and ridiculed by others. Furthermore, among a wife’s seven failings—ugly appearance, jealousy, inability to serve her in-laws, greed, no children, incompetence—six can be tolerated, but childlessness is the most severe. Since being without a child is such a profound suffering, the text specifically mentions women seeking a son.

求男，文為三：一、立願，二、修行，三、德業。願與行如文。德業者，明士有百行，智居其首，若但智而無福則位卑而財貧，觸途壈坎；智與福合，彌相扶顯，福則財位高昇，慧則名聞博遠，故言便生福德智慧之男也。

> Those who seek a son should follow three principles: First, making vows; Second, practicing cultivation; Third, meritorious deeds. Vows and practice are as described. As for meritorious deeds, a wise person possesses many virtuous qualities, with wisdom being foremost. If one has wisdom alone without blessings, their position will be lowly and their resources meager, facing obstacles at every turn. When wisdom and blessings are combined, they complement and enhance each other - blessings bring high status and wealth, while wisdom brings widespread fame and reputation. Therefore, it is said that a son will naturally be born with both blessings and wisdom.

求女文中但明願與德業不明修行者，行同禮拜，故不重論。願德既殊，故須各辯。女人端正，七德之初，但端正無相者，或早孤少寡，相祿不佳；今明貌與相相扶，彌顯其德，端正則招寵愛，相則招於祿敬，故文云：「眾人愛敬。」若愛帶慢，何謂為德？愛而敬之，故是相也。有人解：「宿植德本是釋疑。」眾人咸謂：「觀音但能交會父母，智慧端正，兒之宿植，若是觀音與其智慧端正則墮無因之過。」私難此語，若言福慧是兒業，觀音唯能會其受生，兒無生緣，觀音會生，兒無福慧，觀音亦能使有，觀音遂不能令無福種福，何能使無生而生？論福畏墮無因，論生何不畏墮無因？若爾，聖人全不能與福慧，只能作媒人。此不可解也。難觀音不能令兒有福慧者，上一人稱名，多人皆脫羅剎之難，此無因而不與彼，無機那忽脫耶？今明聖力甚大，無所不與，能使先世有福慧者託生也，縱令先世不植善緣，亦能令其於中陰中修福，此義出《中陰經》也，今不取此句為釋疑之意。

> Now, let’s discuss the qualities that bring a woman respect and affection. The text only mentions the wish and virtue, not the practice. Since the practice is the same as worship, it is not discussed again. Because the wish and virtue are different, each must be distinguished. A woman’s beauty is the first of the seven virtues. But if she is beautiful without good features, she may become orphaned young or widowed early, with poor fortune. Here, the text explains that beauty and features complement each other, enhancing her virtue. Beauty attracts affection, and features attract honor and respect. Thus the text says: “Everyone loves and respects her.” But if affection is mixed with arrogance, how can it be considered virtue? When affection is paired with respect, it becomes virtue. Some explain the phrase “planted roots of virtue in past lives” as clarifying a doubt. People may think: “Guanyin can only arrange for parents to conceive; intelligence and beauty come from the child’s own past karma. If Guanyin gave them intelligence and beauty, this would imply uncaused effects.” I personally challenge this reasoning. If blessings and wisdom are the child’s own karma, and Guanyin can only arrange their birth—without a birth condition, Guanyin can create one; without blessings and wisdom, can Guanyin also grant them? If Guanyin cannot grant blessings to those without merit, how could she grant birth to those without a birth condition? If one fears that granting blessings implies uncaused effects, why not fear the same for granting birth? By this logic, a holy being cannot grant blessings or wisdom at all—only act as a matchmaker. This is unacceptable. If you claim Guanyin cannot give blessings or wisdom to a child, then consider this: In the previous passage, when one person called Guanyin’s name, many were freed from the demon danger. Was that blessing uncaused, and unrelated to the victim’s faith? How could they be saved? The truth is that a holy being’s power is immense and can give anything. It can cause those who have blessings and wisdom from past lives to be reborn here. And even if someone has cultivated no good roots in past lives, Guanyin can still help them cultivate merit in the intermediate state. This teaching is found in the \*Intermediate State Sutra\*. Therefore, I do not take this sentence as a mere explanation of doubt.

若有禮拜，福不唐捐，此結成身業之機，亦是釋疑之義。結義可解。釋疑者，若言禮拜願滿，自有禮拜不蒙願滿者，何得云不唐捐？唐者言徒，捐者言棄，由心不志即願未滿，禮拜之功冥資不失，此得是釋疑也。

> If one pays homage, the merit will not be in vain. This completes the explanation regarding the opportunity of bodily action and also addresses a potential doubt. The meaning of "completing the explanation" can be understood as follows. As for addressing doubt: if it is said that paying homage fulfills one's wishes, yet there are those who pay homage but whose wishes are not fulfilled—how can it be said that it is not in vain? "In vain" means futile, and "discarded" means abandoned. Because one's heart is not sincere, the wish remains unfulfilled; however, the merit of paying homage is secretly preserved and not lost. This is how to address the doubt.

問：禮拜是身業機，亦應脫水、火等難不？

> Question: Worship involves the physical action of the body. Should it also free one from calamities such as drowning and fire?

答：此舉男女為言端爾。

> Answer: Here, "male and female" is mentioned merely as a starting point for discussion.

次引事證者，《應驗傳》「有人姓鬲，四月八日生月氏國，癡人。」

> Next, citing evidence from stories: In the \*Record of Verified Responses\*, it says, "There was a man surnamed Ge, born on the eighth day of the fourth month, in the country of Yuezhi—a foolish man."

次觀解者，果報求男女者，如《阿含》中，地獄界已上乃至欲天皆有無子之苦，禮拜求願亦能滿心。

> Next, on understanding through contemplation: as for seeking sons or daughters as a karmic reward, according to the Āgamas, beings from the hell realms upward through the heavens of the desire realm all experience the suffering of having no children. Through worship and making vows, one's wish can also be fulfilled.

次明修因論男女者，先辯法門，次明與願。法門者，無明為父、貪愛為母，六根男、六塵女，識為媒嫁，生出無量煩惱之子孫，此男女不勞願求，任運成眷屬也。若外書以天陽、地陰，沈動為男女，何況佛法而無此耶？若就佛為國王、經教為夫人，出生一切菩薩佛子。又，善權方便父，智度菩薩母，一切諸導師，無不由是生。又，慈悲為女、善心為男，或禪定靜細為女、觀慧分別為男。二乘定多慧少、菩薩定少慧多，《大經》云：「若聞大涅槃佛性之法，當知是人有丈夫相。」正觀剛決為男、無緣慈悲含覆一切為女。今借世間男女以表法門爾。

> Next, we explain the analogy of male and female in the context of cultivating the causes. We'll first discuss the Dharma-gates, then the vows. As for the Dharma-gates: ignorance is the father, craving is the mother, the six sense faculties are the male, the six sense objects are the female, and consciousness is the matchmaker that brings them together, giving birth to countless offspring of afflictions. These male and female do not require any vow or effort—they naturally become a family. Even worldly texts speak of heaven as yang and earth as yin, or of sinking and moving as male and female. How much more so should the Dharma contain such a principle? When we take the Buddha as the king and the scriptures as the queen, they give birth to all Bodhisattva-Buddha children. Furthermore, skillful means is the father, the perfection of wisdom is the mother of Bodhisattvas, and all guiding teachers are born from these. Also, compassion is the female, a good heart is the male; or meditation's stillness and subtlety is the female, while the discerning power of insight is the male. For the two vehicles, concentration is greater and wisdom is lesser; for Bodhisattvas, concentration is lesser and wisdom is greater. The Mahāparinirvāṇa Sūtra says: "If one hears the Dharma of the great Nirvana and Buddha-nature, know that this person possesses the marks of a great man." Direct contemplation with resolute decisiveness is the male; unconditioned compassion that embraces and covers all is the female. Here we borrow the worldly notions of male and female merely to represent the Dharma-gates.

問：那得以男女表法門，無男女故，即無法門。如《大經》：「永離十相，名大涅槃。」《大論》云：「無男女相，故名無相。」《淨名》云：「一切諸法非男、非女，如佛所說亦非男、非女。」《安樂行》云：「亦不分別是男、是女。」《入不二法門》云：「無聲聞心即無於定，無菩薩心即無於慧。」小乘三藏緣諦理，吾聞解脫之中無有言說，《成論》入空平等亦無男女。男女既無，所表安在？故知無定慧法門也。

答：大乘實相不當有男女及無男女，善巧方便，以四悉檀說於有無。天女云：「無離文字說解脫義，文字性離即是解脫。」皆以文字有去、來、今，非謂菩提實相亦爾，非有、非無，非二而二，明此二法未曾相離。譬如一身有左、右手，定、慧亦爾，定靜慧照，雖復二分，不離法性，言定即有慧、言慧即有定。譬如女人而有左手，亦如男子而有右手，定、慧亦爾。無緣之慈具正觀慧而以定當名，中道種智具大慈定。以智標目，何但理然？今文亦爾。文云：「便生福德智慧之男。」此語自具二法門，何勞有疑而稱男子也？文云：「便生端正有相之女。」端正無邪醜，表中道正觀，離二邊之醜，即慧義也。相即三十二相，慈心所種，即表定義也。雖具二而名女，故知此文若作男、女二解，即表定、慧不二而二；若作不二解，即表定、慧二而不二。理實非二、非不二，赴緣為二、為不二，即是表二法門文義斯在。

次明應機滿願者，果報滿願如前說。修因者，若就修五戒事論，不殺是仁、不盜是廉，屬女，表定法；不妄語是質直、不婬是貞良、不飲酒是離邪昏，此屬男，表慧法。若不得此五戒男女則失人天道，孤獨墮在三途；歸命求救，五戒完全即男女願滿，十善例可知。修禪時，方便、修慧、精進等三方便為男，念一心為女。若就支林，覺觀喜為男，樂一心為女，乃至非想禪禪中細作可解。次明聲聞男女者，五停心觀，治瞋用慈、治散用數，此二為女；治貪用不淨、治癡用因緣、治障道用念佛，此三屬男。又，直緣諦理，正智決斷名為男；出觀用法，緣慈為女。若不得此兩法，即當墮落凡夫，為火宅燒害，貧窮孤露；若蒙垂應，五停心男女生即得入真，出觀男女生得入假，二義既滿則不復畏二十五有也。次支佛者，緣方便道起，慈觀名女，慧觀為男；若發真緣理名男，出觀緣慈名女。支佛譬鹿，猶有迴顧之慈也，若不得如此定、慧，何由速出？殷勤求法，若得願滿，坦然快樂。

次明六度菩薩，菩薩有慈悲，不斷惑在生死利物名女，行六度方便智慧名男。女人法應生子，慈悲法應受生死化物，化於前人善心開發即是生子義，前人生五度者是生女、前人生智慧是生男。若定、慧義不成，則菩薩行不立，故求觀音而獲願滿。次通菩薩既斷煩惱，則有智斷緣諦理之慧為男，慈悲扶餘習入三界名女。何以故？如男法不生表智慧決斷，斷於煩惱不生三界，而今還生者，乃是慈扶餘習，故得更生，稱之為女，求願觀音蒙此願滿。次明別教十信菩薩，修福德莊嚴五波羅蜜為女，從一地、二地智慧莊嚴為男，三十心名男女交處聖胎。初地中道正智開發名為男生，無緣慈心發名為女生，此兩要在初地方得開發，亦名男女雙生，若不如此即墮二乘生死兩邊之過。生此男女者生大歡喜，故稱歡喜地。慈悲被物，物荷恩故，稱為大慈大悲。大慈大悲能成佛道，生出般若，是諸佛之祖母，故稱為大女。十力、無畏等眾生不知，故不名為大也。次圓教以無緣慈悲種三十二相業亦名為女，此女端正有相；以中道智慧為男，此男質直福德；十信六根清淨名為處胎，初住慈智，男女雙生。若得此男，不畏愛見，大悲順道法愛，亦不畏無慧方便縛、無方便慧縛。方便與慧俱解者，即男女具足。

二、求願滿也，變易兩番可解。

復次，從五戒十善齊第六天已來皆無禪定，番番悉是散心慧法，狂男子也。但慧無定，四禪有支林，一心名為男女，福慧備也。從三界定慧男女，男無破惑之功，女無生出無漏之力，此無用之男女。從二乘、通教等，慧有斷惑之用，則是幹事之男，女有發生無漏紹繼之德也。從二乘通教，所有定、慧不能破無明、見佛性，雖男而女；定則不能懷於中道之子，猶如石女，雖女而男。故《大經》云：「二乘之人定多慧少，不見佛性；通教菩薩之人慧多定少，亦不見佛性。」自此之前，我等皆名邪見人也。唯有別教登地，真明慧發，無緣慈成，此乃名為真正男女。圓教初住見中道時，定慧具足，男女相滿，方稱經文：「男則福德，女則端正。」故知借事表法，何得作媒嫁解觀音耶？

第三、從是故眾生去，是勸受持也，即為三：一、勸持，二、格量，三、結勸。

持者，上說觀音得名因緣，其力廣大，既不辯形質相對，正述名論德，若欲歸崇，宜奉持名號，故舉持名為勸也。

二、格量為四：一、格量本，二、問，三、答，四、正格量。格量本者，舉三多：六十二億舉福田多、盡形壽舉時節多、四事具足舉種子多。舊但三意，今持名號多，凡舉四多，為格量本也。

次問答，如文。

次正格量者，還舉四少以格四多也。功德正等，持名少、田少、時少、種子少。

問：何意以少敵多？

答：佛眼稱量，不增、不減，四多重倍功德正齊如此，格量秋毫無謬。問何意等？

舊解有五：一、云其福實殊，引物論等，此解乃是虛談，觀音遂無實德可貴也。二、云田有高下薄瘠所致，如供養百初果，不如一二果，乃至無學，此亦非歎德之意，乃是以下比高，法應優劣爾。三、心有濃淡故令福不等，四、時得解、不得解，此二釋皆是前人心力致福，何關觀音德高也？五、有緣、無緣者，如供毀路人罪福淺、供毀父母罪福深也。今明一、多性不可得，無有二相，一則非一、多則非多，同入如實際，實際正等無異，一中解無量，故說六十二億；無量中解一，故說觀音展轉。生非實者，則是一無一實，一從無量生故；多無多實，多從一生故。其理正均，故言不異智者。無所畏者，照其事理既明，不生疑畏，故言正等也。《法華論》云：「畢竟決定知法故，法即法性、真如、法身。」是故六十二億佛名與觀音名功德無差別也。

又，約觀解者，二觀發中道，二觀實不等而言等者，以中道等故，故言為等。如乞人等彼難勝如來，故言等也。三、結成一時稱名，福不可盡。《大品》云：「一華散空乃至畢苦，其福不盡。」如文第二問答，從無盡意白佛言云何遊娑婆下前。

問：何緣得名佛？

答：眾生三業顯機為境，法身靈智冥應境智因緣，名觀世音，此義已竟。

今問：「云何遊此娑婆世界？」佛答：「以普門示現。」三業顯應，應眾生冥機等十義。一問二答，問即為三：一云何遊是問身業、云何說是問口業、方便是問意業，此是聖人三業無謀而遍應一切，亦名三不失，三輪不思議化也，亦名三不護。三不護者，明觀音住不思議圓普法門，實不作意計校籌量，次第經營方施此應；既無分別，亦無前後，任運成就，譬如明鏡隨對即現，一時等應，故言三業不護也。三無失者，眾生根機不同，深淺有異，觀音雖不作念逗機，逗機無失，契當前人，冥會事理，故言不失。三輪不思議化者，若示為佛身，亦示佛心、佛口，乃至示執金剛神身，亦示金剛心、口。雖普現色身，屈曲利物，於法身智慧無所損減。《淨名》云：「善能分別諸法相，於第一義而不動。」不動而動，此乃不思義化故也。

問：意業云何可示？

答：聖意無能測者，若欲示之，乃至昆蟲亦能得知也。

佛答為三：一、別答，二、總答，三、勸供養。

初別答還答三問，應以之言是答其方便之力，意業問也。何以故？意地觀機見其所宜，宜示何身、宜說何法，隨而化之，故知應以是答意也。現身是答身業、說法是答口業，故知具答三問也。又但作二答兼得於三，論其現身不止色陰而已，必具五陰，即兼答意也；口亦依身，即兼答口。若說法者，不止如樹木無心，欲知智在說巧，運四悉檀方便，即兼口以答意也。

二、釋俱明答三問也，從別答中凡現三十三身十九說法，束為十界身，而文闕二界者，或指上品云菩薩身、或翻脫落、或依古本《正法華》文、或言觀音即是菩薩身，何須更現？若三解皆有難，今所不用。今依古本，為明菩薩義故。然菩薩一界，或權、或實，種種應化義不可闕，故釋菩薩界也。又，無地獄界身者，或指上品、或言苦重不可度、或言其形破壞，人見驚畏故不現。今明別釋，雖無總答，中有文云以種種形遊諸國土，何得言無耶？又，《請觀音》云：「或遊戲地獄，大悲代受苦。」或言止代受苦，不論說法，若依方等，婆藪教化即有說法。《釋論》云：「菩薩化地獄多作佛身，獄卒見不敢遮。」以此而推，應有地獄界身說法也。若爾，十法界身則為具足。

今通約十身，四句料簡：自有一界身度一界、自有十界身度十界、自有一界身度十界、自有十界身度一界也。若妙覺法身應實報土，為舍那佛受化之人，純諸菩薩皆求佛道，更無異身，此一界度一界也。若方便有餘土，五人同生皆求大乘，上文云：「而於彼土求佛智慧，於此土為佛。」亦是一界度一界也。若同居土，寂滅道場初成佛，先開頓說，稟教之徒皆有見思煩惱之人，而是圓機同感佛身，亦得是一界身度一界也。若寂滅道場，稟教之徒諸界不同，或人、或天、龍、神、鬼等，又根性圓別兩異，雖諸界不同，同見一佛身而為說法者，即是一界度多界也。若有一界之機，但見一界身現則不得度，則示種種之身眷屬圍繞，共逗一緣，是名多界身度一界也。若佛身、菩薩身遍作十法界身，遍入諸道，各令得見，同其形像而為說法，此是多界度多界。用此四句，歷五味五時現身皆如此。

復次，約說法多少者，如善財從百一十知識聞諸法門，則多法為一人說。如《淨名》云：「為聲聞說四諦，為緣覺說十二因緣，乃至為梵王說勝慧，為帝釋說無常。」一人用一法為一人說；若如通教說般若，三乘人同稟，此則一法為多人說也；若是一切無礙人一道出生死，開佛知見，此則多法為多人說。復次，因果相對明多少者，五戒、十善，因少果亦少；聲聞五停心、煖頂等入二涅槃，此因多果少；支佛見花飛葉落即得道，此因少果多；諸菩薩萬行成就萬德果圓，因多果亦多。觀音明了眾生根之所趣，或示現身多少、或說法多少、或修因多少、或證果多少，逗彼機宜，必無有差。有人云：「現因身說果法、現果身說因法，現一身說多法、現多身說一法、或現身而無說。」此比十法界機狹。

舊釋三十三身為三：初三乘人，二、四眾，三、八部，各有枝末，以人、天為聖末，以其是受道器故；童男、童女為四眾未，可成四眾故；執金剛為八部末，同有大力故。若爾，執金剛力大，何意為末？答：此最在後，為掩跡故也。今明三十三身文為八番：一、聖身，二、天身，三、人身，四、四眾身，五、婦女身，六、童男、女身，七、八部身，八、金剛身，明其次第出自人意爾。

一、明聖人，先明佛者，為是應佛、為是化佛？但聖人逗物具有二義，若一時欻有，為化應同，始終名應，若尋此文，明於應義也。

問：何不以真佛為眾生說法而以應耶？

答：佛身多種，若應化非真佛，亦非說法人。真佛者，據妙覺法身，究竟極地毘盧遮那乃名真佛。真佛淵遠，不可說示，云何能解？如妙音所作，文殊不知，況下地凡夫為示真身耶？如為牛羊彈琴，不如作蚊虻之聲。

若從妙覺，應為實報，圓滿相好，光明無量，同四十一地實報土眾生，為說一實諦正真之法而教化之，如此之應非餘界所堪也。何以故？此等諸地已分入地位，不可以餘界身應，亦不得以餘佛身應，如此應者唯應彼土，非餘土所堪也。

復次，變易土明應佛者，小乘經云：「三界外無生，大乘五種意生身方生方便土。」此即三界外受生生變易土也。《釋論》云：「法性身菩薩生三界外。」既有生，寧無應佛？《法華》云：「我於餘國作佛，更有異名。」即是此義也。此應佛即有兩相：一、示勝應身，圓滿相海，如前實報之應，二、示劣應，令見者劣於前。但為二佛更，不示為種種諸身。何故爾？五種意生利鈍之別，赴此根性，故示二身，但說次第、不次第兩種大乘，故不須餘身、餘法化也。若圓人無明未破及已分破、別人於回向中及分破無明者，此人生於彼土則利，別人未修未破，及通教斷惑者、三藏中斷惑者，生彼皆鈍也。

凡聖同居土明應佛者，土有二種：一、淨，二、穢。如富樓那土、西方等土，其中眾生具三毒見思，無三惡名，果報嚴淨，此名淨土；如此娑婆，三惡四趣，荊棘丘墟，是名穢土。若淨、若穢，皆是凡聖同居土也。二土眾生各有二種：根利濁重、根鈍濁重、根利濁輕、根鈍濁輕。濁重者，若娑婆眾生，身形醜惡，矬短卑小，命止八十、或復中夭，煩惱熾盛，諸見心彊，時節麁險，是為五濁重也。淨土不爾，是為五濁輕也。何故爾？不多修福德生重濁土，多修福德生於輕土。若穢土中生，有戒乘俱緩、有乘急戒緩、有乘緩戒急、有戒乘俱急。戒急受人、天身，乘急有感聖之機。機有二種：一、大，二、小。小機則示三藏佛身說法，大機應以舍那佛身說法。是故降神母胎即示兩相，頓機所感即見舍那菩薩與百千圍繞處胎說法，十方眾聖皆在胎中，出胎光明遍滿寂滅道場，成盧舍那佛，轉一實諦無量四諦等法輪。譬如日出，高山前照，即聞頓教見佛性得度也，故《涅槃》云：「雪山有草，名曰忍辱，牛若食者，即得醍醐。」此之謂也。若小機之人感佛，正念入母胎，出生王宮，六年苦行，樹下坐草，成老比丘。佛於鹿野苑轉生滅四諦法輪，拘隣五人初得甘露，悟小乘道，既非醍醐，未名得度，故云：「但離虛妄，名為解脫，其實未得一切解脫。」未堪大教，如聾如啞，於其無益，於大教中止有冥勳之力，取譬如乳；聞方便說三界斷見思時，爾時轉乳名酪；次聞方等四種四諦，用大彈小，恥權慕實，起殷重心，名為生酥；次聞般若三種四諦，轉教其心稍純，名為熟酥；次聞法華，捨三方便，但說一實佛之知見，聲聞疑除，受記作佛，菩薩迷去，增道損生，爾時名為醍醐。

菩薩之人處處得去，鈍者亦同二乘，二乘之人始自於此得見佛性，故云：「始見我身，聞我所說。」即皆信受入如來慧，證前大機人初得醍醐也。除先修習學小乘者，我今亦令得聞此經，入如來慧，即證小機，始於《法華》得入醍醐也。若復有鈍根，於《法華》不悟，更於《般若》調熟，至于《涅槃》說勝三修，即明常住，得見佛性，乃是醍醐。是為同居穢國，示現佛身，說圓漸法；或示種種身，說圓漸法。

四句此開五味義，穢國既爾，淨國亦然。既有利、鈍兩機，寧不頓、漸二說以明應身及說法也？此中應明別圓本觀所起慈悲，今遍法界起，應例前思之云云。

問：經但言遊於娑婆，不言實報方便等國。

答：總答中云遊諸國土，諸是不一，豈止獨娑婆耶？又如大本文云：「若能深觀，見我在耆闍崛山共聲聞菩薩僧。」此即娑婆而是方便也。又云即見我純諸菩薩，無聲聞、緣覺者，即此是實報也。故約二土，明義無咎。

問：二土同稱為法性，云何異？

答：真諦、中道，此則大異。

次明應以菩薩得度者，或上地、下地，三藏通別圓等，輔佛不同。若佛於實報作佛，觀音即為實報菩薩形；或作方便土菩薩形、或作同居土菩薩形，赴利、鈍兩緣。赴利緣者，即如《華嚴》中法慧、金剛藏等；赴鈍緣者，或如彌勒等。若佛轉五味法門，法門興廢，輔佛菩薩亦節節興廢，若權、若實，廣利眾生，此中亦應明別圓本觀機應。

次明應以支佛者，如文殊二萬億劫作支佛，化眾生現身說法。

次明應以聲聞身者，或作三藏、或作通教聲聞、或作隨五味轉，聲聞內祕，外現莊嚴，四枯四榮，引導眾生。次引《華嚴》中諸菩薩比丘入法界所見住不思議法門者，成此義也。次引《大經》四種觀十二因緣觀，別圓本地慈悲，不取、不捨，今作四種聖人普應一切。

問：佛云何度佛？

答：等覺菩薩作佛身度初地佛，何意不得？如人亦能度人云云。

二、明梵身者，梵即色天主，名為尸棄，此云頂髻。《瓔珞》明四禪皆有王，此言梵者，應是初禪頂，猶有覺觀語法，得為千界之主也。觀音修白色三昧，不取、不捨。不取故，不隨禪生；不捨故，應為梵王說出欲論四句，現身，以權引實。

應以帝釋身者，此地居天主也，具云釋迦提桓因陀羅，釋迦言能，桓只是提婆，提婆即是天，因陀羅名主，能作天主。菩薩修難伏三昧，不取、不捨，說種種勝論，四句現身，以權引實。

自在天是欲界頂，具云婆舍跋提，此云他化自在，假他所作以成己樂，即是魔主也。《淨名》云：「多是不思議解脫。」菩薩住赤色三昧，不取、不捨，應為魔王，令諸魔界即是佛界，四句現身，以權引實。

大自在即色界頂魔醯首羅也，《樓炭》稱為阿迦尼吒，《華嚴》稱為色究竟，或有人以為第六天，而諸經論多稱大自在是色界頂，《釋論》云：「過淨居天有十住菩薩號大自在，大千界主。」《十住經》云：「大自在天光明勝一切眾生，涅槃獻供大自在天最勝故，非第六天。」《釋論》云：「魔醯首羅，此稱大自在，騎白牛，八臂三眼，是諸天將。」未知此是同名，為即指王為將。

天大將軍者，如《金光明》即以散脂為大將，《大經》云：「八健提，天中力士。」《釋論》稱魔醯首羅如前，又稱鳩摩伽，此云童子，騎孔雀、擎雞、持鐸、捉赤旛。韋紐此稱遍聞，四臂，捉貝持輪，騎金翅烏，皆是諸天大將，未知此大將軍定是何等四句相對？

小王身者，或云天王為大、人王為小。就人王中四種轉輪王自有大小，如非四輪王者，名粟散王，自有小大，中國名大，附庸名小，傳傳相望。今言小者，小尚為之，何況其大耶？此亦有四句，何獨為福業受報？入同居土，具足化他，共修功德，慈心利物，是為王也。

長者身者，應釋十長人之德，內合法門。

居士者，多積賄貨，居業豐盈，以此為名也。

宰官者，宰主義官是功能義，謂三台以功能，能輔政於主，故云宰官。郡縣亦稱為宰官，宰政民下也。

婆羅門者，稱為淨行，劫初種族、山野、自閑人以稱之也，一一身皆有四句本觀。

次列四眾，釋如舊。

次婦女者，不明小王婦女者，王家禁固，不得遊散，化物為難，故不作。若如妙音，即云於王後宮變為女像也。

童男、女者，取妙莊嚴二子釋之，華嚴童子算砂嬉戲也。

七、明八部者，上列大威德天，今更舉二十八天等，或可星宿掌人間者也。

龍有四種：一、守天宮殿，持令不落人間，屋上作龍像之爾；二、興雲致雨，益人間者；三、地龍，決江開瀆；四、伏藏，守轉輪王大福人藏也，肇師但出三，不出天龍。

夜叉，此云捷疾，此有三處，海島、空中、天上，傳傳相持，不得食人，佛初成道及說法傳唱至天。乾闥婆，此云香陰，帝釋樂神，在須彌南金剛窟住，天欲作樂，其心動。什師云：「在寶山中住，身有異相。」即上奏樂也。

阿脩羅，千頭二千手、萬頭二萬手、或三頭六手，此云無酒，一持不飲酒戒，男醜女端，在眾相山中住，或言居海底，風輪持水如雲居其下。上文云：「居在大海邊，有大力，口訶日月，日月為之失光；掌搏須彌，須彌為之跛𨁟，入海齊腰，見天飲甘露，而四天下採華，置四海中釀，海中眾生業力持，進失甘露，退不成酒，即斷酒。」故云無酒。神不飲酒，故得大力也。

迦樓羅者，此云金翅，翅頭金色，因以名之。此鳥與龍約：「汝繞須彌令斷，我搏海見泥。我不如，輸子為汝給使；汝不如，輸子與我噉。」天力持須彌不可斷，故龍輸子，卵生食卵龍，不能食三生，濕生食二、胎生食三、化生食四。

緊那羅者，天帝絲竹樂神，小不如乾闥婆，形似人而頭有角，亦呼為疑神，亦為人非人，今不取人非人，釋緊那羅，此乃是結八部數爾。

摩睺者，什師云：「是地龍。」肇師云：「是大蟒腹行也。」八部皆能變本形，在座聽法也。

金剛，非八部數，手執此寶護持佛法。或言：「在欲色天中教化諸天，即大權神也。」經云：「是吾之兄。」

問：上界身可化下，下界身云何化上？

答：菩薩所為，應以得度乃應之爾，如王聞蟻鬪。

第二、從成就如是功德者，是總答也，此則結別開總，成就如是功德，是結別也。以種種形遊諸國土，是總答也。諸名不一，橫則遍周十方，豎則冠通三土，隨機變現，何止三十三身？託化逐緣，豈局在娑婆世界？以種種形，總明示現身廣。遊諸國土，總明所化處廣。度脫眾生，總明得益廣。言雖略上，義極廣前，故稱為總答也。善財入法界文雖廣，義未必該十法界。地人見文廣判為圓宗，見《法華》文略判為不真宗。若尋此意，無不真之義也。

三、從是故汝等去，是勸供養也。佛答前問，先總、後別；末勸受持，而眾生仰荷冥益，但可持名秉字而已。故前開三段，始終開合，於義相稱。佛答後問，前別、後總，末勸供養。眾生既荷顯益，見色聞聲，故勸供養。此則開合始終相稱，而總別前後者互舉爾。有人以總答為歎德，此分文傷義。

問：後勸供養，受旨奉瓔珞；前勸持名，何得無耶？

答：默然持名，故不彰文；供養事顯，須脫瓔珞也。又，欲成冥顯義，前是顯機，更持名默念即成冥機；後是冥機，復更供養即成顯機，合二義具足。

問：亦應更成二應耶？

答：二機既具，必知有應，故不更說。

初勸供養，二、奉旨。初又二：先稱美功德如文，二、出供養之意。意者正由能施眾生無畏，從德受名，眾生於畏得脫，為作此名，德既無量，名亦應多，不可說不可說也。

奉旨供養中為六：一、奉命，二、不受，三、重奉，四、佛勸，五、受，六、結其德。經文不定，或眾寶瓔珞、或珠、或眾寶珠，此翻譯減長爾。眾寶者，眾寶間珠共為嚴飾也。若依《瓔珞經》，從初住銅寶瓔珞，乃至等覺摩尼瓔珞。今無盡意位高，那忽止直百千兩金？答：此略言百姓萬氏爾，實不啻堪此也。若就觀解者，將事表理，何得一向事解耶？頸者，表中道一實之理，以眾多無著法門莊嚴實相，如瓔珞在頸。解者，表菩薩為常捨行故，一切願行功德，乃至佛智菩提涅槃，亦不住、不著，無依、無倚，故言解也。《大集》云：「戒、定、慧、陀羅尼以為瓔珞，莊嚴法身也。」百千是十萬，此表一地有萬功德，即十萬也。法施者，舊云：「如法施、重法施、求法施、學法施，皆名法施。」無盡意重法故施也。今明如法施也，正以財通於法名，財即是法財，即因緣生法，即空、即假、即中，三諦一心，一切具足，於法平等，於財亦等，如此施者即是法施。

不肯受者，事解無盡意奉命供養，我未奉命，那忽輒受？亦是事須遜讓。觀解者，不受三昧廣大之用，故無所受。重白愍我者，或可請上愍下、或可地位相齊故相愍，或可我為四眾故施、仁愍四眾故受，以無所受而受諸受。

佛勸愍者，即是愍一切眾生及四眾也，正以菩薩為物故施、為物故受。二分者，表事理二。因奉二佛者，將二因趣二果也，理圓即法佛、事圓即報佛，二佛表二果也。

第三、從持地說去，歎聞品功德也。文云聞是觀世音者，是聞上冥益一段問答也。普門品者，是聞顯益一段問答也。此中明自在業者，若是凡夫之業，為愛所潤，有漏因緣不得自在。觀音為調伏十法界，示此三業慈悲力潤，隨感受生，不為煩惱所累，故言自在業，為中道第一義諦所攝，於二諦中得自在。無等等者，二乘雖出三界，猶有上法，非是無等。佛是極地，故言無等。發求佛心，故言無等等，等於佛也。又約心，心中具足八萬四千法門，若發實相心即是等八萬四千法門也，亦是八萬四千波羅蜜，亦是八萬四千塵勞門，為如來種故。經云：「發心畢竟二不別，如是二心前心難。」今發初心等於後心。初心難發，故言是無等；等於後心，名無等等。此即四悉檀意，明發心也。發心有三：一、名字發，即五品弟子，二、相似發，是六根清淨，三、分真發，即初住已上，此發心是真發心也。

## 觀音義疏卷下