觀音義疏 1.80

1.80

三、觀釋者，地獄體是囹圄，鬼及畜生亦有籠繫，修羅亦被五縛，北方及天上自在應無此難，降是已還，無免幽厄，若能稱名，皆得斷壞也。次明修因，惡業即名枷鎖也，諸業雖有力，不逐不作者；若有造業，果終不失，故云不失法如券。若人修習諸善，被惡業覆，如大山映覆於心，使善敗壞，更增惡業，惡業即招果縛，無由可解。若欲脫此業者，因時可救，急稱觀音，能令三惡業壞。故經云：「妻子以為鎖械、錢財以為牢獄、王法以為獄籍，遮礙行人不得修道，望現在是果報縛、望過去是業。」次明聲聞者，凡夫及三果皆是有罪，羅漢是無罪。《大品》云：「摩訶那伽，雖有罪、無罪，同在三界獄中，五陰繩所縛，三相無常，檢束印封之。」權實上惑名杻、定慧上惑名械、中道上惑名枷、法身上惑名鎖，如是等束縛行人不能得脫，稱名繫念必蒙靈應。若發定慧是械斷、若發權實是杻斷、若破無明是枷斷、法身顯現是鎖斷、入無餘涅槃是縛斷、免三相是離檢、出三界是出獄，此復有通別意。次明支佛六度行通別圓，若論枷鎖猶是地質礙。別圓本觀所起慈悲，遍應之義不異於前。若三千大千以表空種，王、賊、鬼等以表識種，論其十番普應，此亦如前論其本觀。

Third, as for the contemplative interpretation: The essence of hell is incarceration; hungry ghosts and beasts are also caged and bound; asuras are also subject to the five fetters. The northern [continent] and the heavens, being sovereign, ought to be free of this distress; below these, none escape dark perils. If one can recite the name, all will be severed and broken. Next, in clarifying the cultivation of causes: evil karma is indeed called fetters and chains. Although karmas have great power, they do not pursue one who has not acted; if one creates karma, the fruit will never be lost, hence it is said that the unlost Dharma is like a bond. If a person cultivates various goods but is covered over by evil karma, just like a great mountain overshadowing the mind, causing the goods to be ruined and further increasing evil karma, then evil karma will invite the bondage of the retribution, with no way to be released. If one wishes to escape this karma, rescue is possible while it is still in the cause: urgently recite Avalokiteśvara, and this can cause the three evil karmas to be broken. Thus the sūtra says: 'Wife and children are considered chains and stocks, wealth is considered a prison, and royal laws are considered the prison registry, impeding practitioners from cultivating the Way.' Looking from the present, it is the bondage of retribution; looking from the past, it is karma. Next, clarifying the śrāvakas: ordinary persons and those of the three fruits are all culpable; arhats are free from culpability. The Dapin jing says: 'The mahānāgas, whether culpable or free from culpability, are together in the prison of the triple realm, bound by the ropes of the five aggregates, sealed and restricted by the three marks of impermanence.' Delusions regarding the provisional and real are called hand-stocks; delusions regarding samādhi and wisdom are called leg-irons; delusions regarding the middle way are called cangues; delusions regarding the dharma body are called chains. Bound by these such that practitioners cannot attain escape, reciting the name and focusing mindfulness will surely receive spiritual response. If one arouses samādhi and wisdom, the leg-irons are severed; if one arouses the provisional and real, the hand-stocks are severed; if one destroys fundamental ignorance, the cangue is severed; when the dharma body becomes manifest, the chains are severed; entering nirvāṇa without remainder, the bondage is severed; escaping the three marks is leaving the restriction; transcending the triple realm is exiting the prison. This further has the meanings of the shared and distinct teachings. Next, clarifying that the pratyekabuddha and the six perfections practice the shared, distinct, and perfect teachings: when discussing chains and fetters, they are still the physical obstacles of the earth [element]. The compassion aroused from the fundamental contemplation of the Separate and Perfect teachings, and the meaning of its universal response, is not different from before. If the trichiliocosm represents the element of space, and kings, bandits, ghosts, and the like represent the element of consciousness, then in discussing its ten universal responses, this is also as in the earlier discussion of its fundamental contemplation.