[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) › 1.45 # 觀音義疏 1.45 觀音義疏 1.45 - **Language:** Classical Chinese ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1728.1.45) 答：菩薩法門無量，不出別、圓兩觀，本起慈悲，故能十番垂應。所以者何？菩薩元初發菩提心，見果報火燒諸眾生，即起慈悲，誓當度脫；受持禁戒，亦起慈悲救諸業火；修無漏觀，白骨流光發火光三昧、八勝處中有火勝處、十一切處中有火一切處，皆起慈悲，當為眾生滅煩惱火。又，觀諸火悉是因緣所生法，體之即空，又從火空而觀火假分別因緣，又觀火中見火實相，如是次第節節皆有慈悲，誓當利物。今住補處，力用無盡，以本誓力熏諸眾生，未曾捨離，隨有機感即能垂應。若事火起，稱名求救，即對本時果上慈悲拔苦與樂，惡業火起即用持戒、修定中慈悲，煩惱火起即用無漏入空、入假、入中等慈悲。節節相關。若眾機競起，一時牽感，慈悲遍應，皆得解脫。如《華嚴》第四十云：「善財詣進求國，見方便命婆羅門修苦行，求一切智，有大刀山四面火聚，從刀山上自投於火，語善財云：『能入此者是菩薩行。』善財生疑，言是邪法。梵語善財：『莫作此念，此是金剛大智人欲竭愛海。』自在天云：『此菩薩五熱炙身，令我滅邪見，離我心諸魔。』又云：『菩薩炙身時，我等宮殿猶如聚墨，我即發菩提心，乃至他化自在天於煩惱中得自在法門，乃至龍、鬼、阿鼻皆發菩提心，捨本惡念。』善財聞空中語已，即時悔過，登刀山，入大火聚，未至，得菩薩安住三昧；入火，得菩薩寂靜安樂照明三昧。此火山者，名為無盡法門，若入此門，能知諸法。」故舉彼經火法門如此，證成觀音火法門，慈悲救苦，十番利益也。 > Answer: The bodhisattva's dharma gates are immeasurable, but they do not go beyond the two contemplations of the Separate and Perfect. Because compassion originally arose, \[the bodhisattva\] is able to descend in resonance across the ten turns. Why is this? When the bodhisattva initially aroused the aspiration for awakening, seeing the fire of retributive result burning sentient beings, compassion arose immediately and \[the bodhisattva\] vowed to deliver them. When receiving and upholding the prohibitive precepts, compassion also arose to rescue them from all fires of karma. When cultivating the contemplation of the uncontaminated—when the white bones shed light and produce the fire-light samādhi, or within the fire master-station among the eight stations of mastery, or within the fire totality-station among the ten totalities—compassion arose in all cases to extinguish the fire of affliction for sentient beings. Furthermore, contemplating that all fires are phenomena produced by causes and conditions, realizing their substance is emptiness; then from the emptiness of fire contemplating the provisional nature of fire to discern causes and conditions; and then contemplating within fire to see the true mark of fire—in this manner, at each successive stage there is compassion and a vow to benefit beings. Now abiding as a Candidate for Buddhahood, their functioning power is inexhaustible; perfuming sentient beings with the power of their original vows, never abandoning them, they descend in resonance whenever there is a spiritual capacity that evokes them. If a concrete fire arises and one recites the name seeking rescue, \[the bodhisattva\] responds with the compassion on the level of result from the original time to eradicate suffering and grant joy; if the fire of evil karma arises, \[the bodhisattva\] uses the compassion within upholding precepts and cultivating concentration; if the fire of affliction arises, \[the bodhisattva\] uses the compassion of uncontaminated entry into emptiness, entry into the provisional, and entry into the middle. Each stage is interrelated. If numerous capacities arise simultaneously and evoke \[the response\] all at once, compassion responds universally and all attain liberation. As the fortieth fascicle of the Huayan jing says: 'Sudhana went to the country of Jinqiu and saw the brāhmaṇa Jayoṣmāyatana practicing austerities in search of all-knowledge. There was a great sword-mountain with fires blazing on all four sides, and from atop the sword-mountain he threw himself into the fire, saying to Sudhana: "One who can enter this is practicing the bodhisattva path." Sudhana gave rise to doubt, thinking this was a false teaching. A voice in the sky said to Sudhana: "Do not think this; this is a person of adamantine great wisdom who wishes to dry up the ocean of craving." The Parinirmita-vaśavartin deva said: "When this bodhisattva scorches his body with the five fires, he causes me to extinguish wrong views and leave behind all māras in my mind." It also says: "When the bodhisattva scorches his body, our palaces become like heaps of ink, and I thereupon arouse the aspiration for awakening—up to Parinirmita-vaśavartin devas attaining the dharma gate of sovereignty within afflictions, and even dragons, ghosts, and Avīci \[beings\] all arousing the aspiration for awakening and abandoning their original evil thoughts." After Sudhana heard the voice in the sky, he immediately repented his fault, ascended the sword-mountain, and entered the great heap of fire. Before reaching it, he attained the bodhisattva's secure-abiding samādhi; upon entering the fire, he attained the bodhisattva's peaceful, joyful, illuminating samādhi. This fire-mountain is named the inexhaustible dharma gate; if one enters this gate, one can know all dharmas.' Thus, citing that sūtra's dharma gate of fire in this way proves the Avalokiteśvara dharma gate of fire, which rescues from suffering through compassion with tenfold benefits. > — English (machine translation) (machine translation) - [Previous: 1.44](https://indike.org/pramana/in.bauddha.taisho.1728.1.44) - [Next: 1.46](https://indike.org/pramana/in.bauddha.taisho.1728.1.46) - [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.1.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1728.1.45](https://indike.org/pramana/in.bauddha.taisho.1728.1.45) · Pramāṇa