觀音義疏 1.60

1.60

次明二乘人採聖財寶，為煩惱風吹慧行船，行行舫墮見愛境，為見愛羅剎所害，若能稱觀世音，得脫見愛二輪，永得免二十五有黑業也。次明支佛六度行通別圓變易等，入煩惱海採一切智寶，八倒暴風所吹，飄諸行船墮二邊鬼國，用正觀心體達諸法不生不滅，入實際中即得解脫。鬼義合前後章，故不重說也。法界風難無量，一時圓應者，皆由別圓慈悲所熏。菩薩本修別觀，見事中風即起慈悲修戒定、見惡業風即起慈悲修三觀時，節節慈悲令入風實相王三昧中，以事慈悲救果報風、以戒定慈悲救惡業風、三觀慈悲救煩惱風，故能十番拔難。若作圓觀論機應者，但觀風字門具照十法界，三諦宛然，通達無礙，慈悲遍覆。若分別說王三昧者，以十七三昧救果報風、以二十四三昧救修因風、以二十五三昧救二乘通別圓從假入空煩惱風、以二十五三昧救別教出假無知風、以二十五三昧救圓教入中無明風，變易可解，如是遍救法界，一切一時皆得解脫也。

Next, it clarifies that when practitioners of the two vehicles gather the treasures of noble wealth, the ship of wisdom-practice is blown by the wind of afflictions, and the fleets of their various practices fall into the realm of views and desire, harmed by the rākṣasas of views and desire. If they can invoke Avalokiteśvara, they will be freed from the two wheels of views and desire and forever escape the black karma of the twenty-five states of existence. Next, it clarifies that when pratyekabuddhas, the six pāramitā practices, the Common, Separate, and Perfect [teachings], and transformational [birth and death] enter the ocean of afflictions to gather the jewel of omniscient wisdom, blown by the violent wind of the eight inversions, the ships of their various practices drift and fall into the demon countries of the two extremes. Using the mind of correct contemplation to comprehend that all dharmas are neither arising nor perishing, entering the limit of reality (bhūtakoṭi), they immediately obtain liberation. The meaning of the demon conforms with the preceding and following sections, so it is not repeated. The wind perils of the dharma realm are immeasurable; that they are responded to perfectly and simultaneously is entirely because of the perfuming of the Separate and Perfect compassions. When the Bodhisattva originally cultivated the Separate contemplation, seeing phenomenal wind he immediately gave rise to compassion to cultivate morality and concentration; seeing the wind of evil karma he immediately gave rise to compassion to cultivate the three contemplations. At every single stage, compassion caused him to enter the king of samādhis of the true mark of wind. With phenomenal compassion he rescues from retribution-wind, with morality-and-concentration compassion he rescues from evil-karma wind, and with the three-contemplations compassion he rescues from affliction-wind; therefore, he can eliminate perils in ten turns. If one discusses capacity and response according to the Perfect contemplation, one simply contemplates that the syllable 'wind' gate fully illuminates the ten dharma realms, the three truths being completely vivid, penetrating without obstruction, with compassion universally covering all. If one explains the king of samādhis by distinctions: one uses seventeen samādhis to rescue from retribution-wind; one uses twenty-four samādhis to rescue from cause-cultivating wind; one uses twenty-five samādhis to rescue from the affliction-wind of the two vehicles, Common, Separate, and Perfect [teachings] entering emptiness from conventionality; one uses twenty-five samādhis to rescue from the unknowing-wind of the Separate teaching emerging into conventionality; and one uses twenty-five samādhis to rescue from the ignorance-wind of the Perfect teaching entering the middle. Transformational [birth and death] can be understood accordingly. Rescuing the dharma realm everywhere in this manner, all obtain liberation together at once.