觀音義疏 1.57

1.57

七寶是正寶，珠是偽寶。又，如意珠寶最上。今言等者，等上、等下諸寶也。《樓炭》云：「巨海有七種似寶，一百二十種真珠寶。」黑風者，舊云風無色，吹黑沙故爾。有人彈云：「沙中無船，水中無沙，非是吹黑沙，乃是吹黑雲爾。」今還例此難，水中無雲，雲中無船，何得彈沙而取雲？風能吹黑雲，何意不能吹黑沙？《請觀音》云：「黑風洄波」，《仁王般若》有六色，風黑、赤、青、天、地、火也。《受陰經》明五風。《阿含》亦云：「有黑風，風加以黑，怖之甚也。」羅剎，是食人鬼，人屍若臭，能呪養之令鮮。復有噉精氣鬼，人心中有七渧甜水、和氣精神，鬼噉一渧令頭痛、三渧悶絕、七渧盡即死。一人稱名，餘者悉脫者，同憂慼休否是共，雖口不同唱，心助覓福故，俱獲濟是均。若後值賊則同聲者，陸地心多不并決，須稱號令使齊，與水難為異。何意就此結觀音之名？此正就一人稱名而賴兼群黨，明慈力廣被，救護平等，顯觀音之名也。

The seven treasures are genuine treasures; pearls are secondary treasures. Moreover, the wish-fulfilling jewel is the most supreme of treasures. Now, mentioning 'and so forth' encompasses all the higher and lower treasures. The Loutan jing states: 'The great ocean has seven kinds of pseudo-treasures and one hundred and twenty kinds of genuine pearl treasures.' As for the 'black wind', the old explanation said that wind has no color, and it is called so because it blows black sand. Someone criticized this, saying: 'There are no ships in sand, and no sand in water; it does not blow black sand, it merely blows black clouds.' Now we may reply by analogy to this objection: there are no clouds in water, and no ships in clouds; how can one reject the sand and take the clouds? If the wind can blow black clouds, why could it not blow black sand? The Qing Guanyin jing speaks of 'black wind and swirling waves', and the Renwang bore speaks of six colors: winds of black, red, blue, heaven, earth, and fire. The Shouyin jing clarifies five winds. The Āgamas also state: 'There is a black wind; the wind, added to by darkness, is terrifying in the extreme.' Rākṣasas are man-eating demons; if a human corpse is foul-smelling, they can cast spells to preserve it and keep it fresh. There are also demons that consume vital energy: within a human heart there are seven drops of sweet water, which are the harmonious energy and spirit; if a demon eats one drop it causes a headache, three drops causes fainting, and when all seven drops are gone, the person dies. When one person invokes the name, the others are all delivered, because they share common sorrow and misfortune, prosperity and adversity; although their mouths do not chant in unison, because their minds assist in seeking blessing, their shared deliverance is equal. If they later encounter bandits, they chant with one voice, for on land their minds are mostly unresolved and divided, so they must call out together to unify their command; this differs from the water peril. Why conclude with the name of Avalokiteśvara at this point? This precisely takes the case of one person invoking the name while the benefit extends to the entire group, clarifying that the compassionate power is widely bestowed and the rescue and protection are impartial, thus revealing the name of Avalokiteśvara.