觀音義疏 1.66

1.66

三、明觀釋者，非但世間殺具名為刀杖，惡業亦能傷善業身命，煩惱、六塵、三毒等皆名刀箭。從地獄去即有刀山挂骨、劍樹傷身，鋸解屠膾，狼籍痛楚；餓鬼更相斬刺，互相殘害；畜生自有雌雄牙角自相觸突，又被剉切㓟剝；脩羅晝夜征戰；龍王降雨變成刀刃；人中前履白刃，却怖難誅，復有橫屍塞外，復有銜刀東市；天共脩羅鬪時五情失守，皆有刀杖怖畏失命之苦。若能稱觀世音，若應刑所，刀尋斷壞；若應戰陣立之等力，令得安和。

Third, explaining through contemplative interpretation: not only are worldly instruments of execution called swords and staves, but unwholesome karma can also injure the life of the body of wholesome karma; afflictions, the six dusts, the three poisons, and so forth are all called swords and arrows. Starting from the hells, there are mountains of knives hanging with bones, and sword trees injuring the body, being sawn apart and butchered, lying in agonizing ruins. Hungry ghosts strike and stab one another, mutually harming each other. Animals naturally butt and gore each other with their male and female horns and tusks, and are furthermore chopped, sliced, flayed, and stripped. Asuras battle day and night. The dragon kings rain down downpours that turn into knife blades. Among humans, stepping forward onto bare blades, one recoils in terror from hard execution; there are also those whose corpses lie across beyond the frontiers, and those facing the blade in the eastern marketplace. When devas fight with asuras, their five emotions lose control; all endure the suffering of fear of losing their lives to swords and staves. If one can call upon Avalokiteśvara, if it corresponds to an execution ground, the swords will forthwith break in pieces; if it corresponds to a battlefield, [the bodhisattva] establishes equal power, causing them to attain peace and harmony.