[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音義疏](https://indike.org/pramana/in.bauddha.taisho.1728) › 1.36 # 觀音義疏 1.36 觀音義疏 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1728.1.36) 今言次第者，先入國隨俗，赴口機為初，意冥身顯以為次也。若尋經意，一時觀其音聲皆得解脫，經不云次第觀機，那可作次第釋耶？他既作七難次第，今還復作對之耳。入火即有焦身絕命之憂，最為卒重，故居初。水漂沈浮，小緩於火。羅剎雖暴，如經云：「有五百羅剎女，妻五百飄人，生子受樂，時節猶長，然後頓食。」此復緩於水。王難非即得即戮，研罪虛實，實刑虛赦，不同於鬼一概併食，故復次羅剎也。鬼來取者，無的所取，衰乃逢害，逃脫可免，不同王法定判死生，故復次王難也。枷鎖節身，不慮失命，但有禁固之苦，小緩於鬼。怨賊覓寶，輸寶即畢，若能卑辭，善巧方便即可免脫。此一往次第爾，至如兇賊忽發與火燒何異？ > Now as for the sequence: first entering a country and following its customs, responding to the oral capacity comes first, while taking the mental to be hidden and the physical to be manifest comes next. If one examines the intention of the sūtra, by viewing their sounds at one time all obtain liberation; the sūtra does not speak of contemplating capacities in sequence, so how could one explain it sequentially? Since others have already made a sequence of the seven disasters, we now merely formulate a counterpart to it. Entering fire immediately brings the peril of scorching the body and ending life, which is most sudden and severe, hence it is placed first. Floating and sinking in water is slightly less urgent than fire. Although rākṣasas are violent, as a sūtra says: "There were five hundred rākṣasīs who took five hundred castaway men as husbands, bore children, and enjoyed pleasure; the span of time was still long, and only afterward did they devour them all at once." This is again less urgent than water. The disaster of kings does not mean that one is executed immediately upon capture; they investigate the truth or falsity of the crime: if true, one is punished; if false, one is pardoned; this differs from ghosts who consume everything indiscriminately, hence it comes next after rākṣasas. As for ghosts coming to seize one, they have no specific target; one meets harm only when in decline, and can escape by fleeing; this differs from royal law which definitively determines life or death, hence it comes next after the disaster of kings. Fetters and chains merely confine the body without the peril of losing one's life; there is only the suffering of imprisonment, which is slightly less urgent than ghosts. Hostile bandits seek wealth: once the wealth is surrendered, it is over; if one can use humble words and skillful means, one can escape. This is merely a preliminary sequence; as for fierce bandits suddenly attacking, how does that differ from burning fire? > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1728.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1728.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1728.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1728~en-mt.1.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1728.1.36](https://indike.org/pramana/in.bauddha.taisho.1728.1.36) · Pramāṇa