觀音義疏 1.75

1.75

次別圓本觀慈悲機應者，別觀菩薩初發心時，見諸惡鬼惱亂世間，無能救解，如訖拏迦羅等惱毘舍離，是故菩薩興起慈悲，為作擁護，若修諸善為惡所壞，亦起慈悲令善成就。若觀此鬼及以業鬼皆是因緣生法，從假入空、出假入中，皆節節慈悲誓願，於諸煩惱深達實相，成王三昧，以誓願熏修法界眾生，若遭鬼難，能遍法界救護，以事中慈悲救果報上鬼、修善慈悲救惡業鬼、以三觀慈悲救愛見無明等鬼，悉令諸鬼堪任乘御，不能為惡眼視之。如《華嚴》四十三：「迦毘羅婆城，娑婆陀夜天於日沒後見處虛空，見其身上有一切星現一毛孔中，見所化眾生或生天上、或得二乘、或修菩薩行，種種方便皆悉見聞。爾時夜天告善財言：『我於惡眾生發大慈心，不善眾生發大悲心，於聲聞、緣覺發安立一切智道心，我見眾生遠離正道、趣於邪徑、著諸顛倒、虛妄迷惑、受眾苦惱，我見此已，無量方便除諸邪惑，安立正見。』」故知法身菩薩以夜叉、鬼身能作如此安立眾生。觀音菩薩於此鬼神法門豈不通達，普應一切令得無害？若圓觀識種是愛見鬼門，一切法趣此識種鬼法門，十法界三諦具足無緣慈悲，普被一切，即是鬼門王三昧力遍應法界。若分別說者，以十三昧救事鬼、二十四三昧救惡業鬼、以二十五三昧救二乘通別圓入空鬼，乃至入中道，一切一時俱不加害。

Next, the capacity and response of the original contemplation of loving-kindness and compassion in the Separate and Perfect teachings: when the bodhisattva of the Separate contemplation first aroused the aspiration, seeing various evil ghosts tormenting and throwing the world into disorder with none able to rescue and release them—such as Kṛtāna-kāla and others tormenting Vaiśālī—the bodhisattva therefore aroused loving-kindness and compassion to provide protection for them; if cultivating various wholesome qualities were destroyed by evil, they also aroused loving-kindness and compassion to bring the wholesome to completion. If one contemplates these ghosts as well as karmic ghosts as dharmas produced from causes and conditions, entering emptiness from conventionality, and emerging from conventionality into the middle, at every step there are compassionate vows. Deeply penetrating the true mark of all afflictions, they accomplish the King Samādhi, perfuming and cultivating all sentient beings of the dharma realm with their vows; if one encounters the peril of ghosts, [the bodhisattva] can pervade the dharma realm to rescue and protect them: using phenomenal loving-kindness and compassion to rescue from the ghosts of retribution; using the loving-kindness and compassion of cultivating good to rescue from the ghosts of unwholesome karma; and using the loving-kindness and compassion of the three contemplations to rescue from the ghosts of craving, views, and fundamental ignorance—completely rendering all ghosts fit to be ridden and steered, unable to look upon one with an evil gaze. As the forty-third [fascicle of] the Huayan says: 'In the city of Kapilavastu, after sunset, the night goddess Sarvajagad-rakṣāpratibhā was seen abiding in the sky; on her body, all stars were seen appearing within a single pore, and the sentient beings she transformed were seen either born in heaven, or attaining the two vehicles, or cultivating bodhisattva practice, with all their various expedient means seen and heard. At that time, the night goddess told Sudhana: "Toward evil sentient beings I arouse a mind of great loving-kindness; toward unwholesome sentient beings I arouse a mind of great compassion; toward śrāvakas and pratyekabuddhas I arouse a mind to establish them on the path of all-knowledge. I see sentient beings departing far from the correct path, heading toward perverse paths, clinging to various inversions, false delusions, and experiencing manifold sufferings and afflictions. Having seen this, through immeasurable expedient means I eliminate their various perverse delusions and establish them in right view."' Therefore we know that a dharma-body bodhisattva, by means of the body of a yakṣa or ghost, can thus establish sentient beings. How could Bodhisattva Avalokiteśvara not be thoroughly versed in this ghost and spirit dharma gate, universally responding to all to make them attain freedom from harm? If one perfectly contemplates the seed of consciousness as the ghost gate of craving and views, all dharmas tend toward this ghost dharma gate of the seed of consciousness; the ten dharma realms and the three truths are endowed with unconditional loving-kindness and compassion universally covering all. This is the King Samādhi power of the ghost gate pervading and responding to the dharma realm. If one explains it distinctively: with ten samādhis rescuing from phenomenal ghosts; with twenty-four samādhis rescuing from unwholesome karmic ghosts; with twenty-five samādhis rescuing from the ghosts of practitioners of the two vehicles, Common, Separate, and Perfect entering emptiness, and so on up to entering the middle way—all are simultaneously free from having harm inflicted upon them.