觀音義疏 2.10

2.10

次明逆說三毒觀者，一切眾生名為少欲瞋癡。何以故？止瞋三途之苦，貪人天之樂。二乘只瞋生死，欲得涅槃樂，皆名為少。菩薩不爾，樂求佛法，非但求一佛法，遍求一切不可說佛法，如海吞眾流猶自不滿，非但不受生死，亦不受涅槃，故《大品》五不受，此即大瞋。無明力大，佛智能斷，菩薩於無明大力之惑尚在。又，癡如虛空不可盡，乃至老死如虛空不可盡。如此三毒即為三法門：一、取，二、捨，三、不取不捨。大慈大悲，四攝、十力、無畏、三昧、解脫、無上菩提、淨佛國土、化度眾生，名為取門，即大貪也。一切法空無所有，不住不著。般若如大火炎，四邊不可取。大涅槃空、迦毘羅城空，言語道斷，心行處滅，不以四句得菩提，無得無證即是捨門，名為大瞋也。中道非取、非捨，不憎、不愛，不斷、不常，無去、無來，無生、無滅，如鏡中像不可見而見、見而不可見，非可見、非不可見，遮二邊故，不可言說，淨名杜口，名為中道，此即大癡。故文殊云：「我是貪欲尸利、瞋恚尸利、邪見尸利。」此即其明證。欲滿此三法門，常念觀音即得滿願一切，聖人自行、化他，無不從此三門而入，離此更無有道。故《無行經》云：「貪欲即是道，恚、癡亦如是，如是三法中，具足一切佛法。」一切佛法不出萬行波羅蜜、不受三昧廣大之用、中道實相，此三法門不可宣示，愍眾生故，或作順說、或作逆說，互有去取，此即四悉檀意赴緣利益。如《華嚴》四十二明：「險難國寶莊嚴城婆須密多女說離欲際法門：『一切眾生隨類見我，我皆為其女像，見我者得歡喜三昧、共我語得無礙妙音三昧、執我手得詣諸佛剎三昧、共我宿者得解脫光明三昧、目視我者得寂靜法門、見我嚬伸得壞散外道法門、阿𪏭宜我者得攝一切眾生三昧、阿眾鞞我者得諸功德密藏，住是離欲法門廣為利益。』」此豈非逆順欲法門導利群品耶？又，四十一：「滿幢城滿足王於正殿行王法，其犯法者斬截、燒煮、劈裂、屠膾、嗔目、訶責，苦楚治罪。善財生疑。王斷事已，執善財手入其宮，見不可思議境界不可譬喻，語善財云：『我知幻化法門，化作眾生而苦治之，以調一切，其見聞者發菩提心。』」此豈非瞋法門？方便命婆羅門五熱炙身即是癡法門，如前說。次此應明、別圓兩觀觀三毒慈悲機，感例可知，不具記。

Next, explaining the contemplation of the three poisons by reverse exposition: all sentient beings are called those of few desires, little hatred, and little ignorance. Why? They only hate the suffering of the three paths and covet the pleasures of humans and devas. The two vehicles only hate birth and death and desire to attain the bliss of nirvāṇa; these are all termed 'few'. Bodhisattvas are not like this: they joyfully seek the Buddha-Dharma—not merely seeking one Buddha-Dharma, but seeking everywhere all ineffable Buddha-Dharmas, like the ocean swallowing numerous streams yet still not full; not only do they not receive birth and death, but they also do not receive nirvāṇa; hence the Dapin speaks of the 'five non-receptions'—this is great hatred. The power of fundamental ignorance is great, and only the Buddha's wisdom can sever it; for bodhisattvas, this delusion of great power still remains. Furthermore, ignorance is inexhaustible like space, up to old age and death being inexhaustible like space. Such three poisons constitute three dharma gates: first, grasping; second, relinquishing; third, neither grasping nor relinquishing. Great kindness and great compassion, the four means of embracing, the ten powers, fearlessnesses, samādhis, liberations, unsurpassed awakening, purifying Buddha-lands, and transforming and saving sentient beings are called the gate of grasping, which is great greed. All dharmas are empty and nonexistent, not abiding and not clinging. Prajñā is like a great mass of fire, impossible to seize from all four sides. Great nirvāṇa is empty, the city of Kapilavastu is empty, the path of words is cut off, the place of mental activity is extinguished; awakening is not attained through the four propositions, and there is neither attainment nor realization—this is the gate of relinquishing, which is called great hatred. The middle way is neither grasping nor relinquishing, neither hating nor loving, neither annihilated nor eternal, without coming or going, without arising or ceasing; like an image in a mirror, invisible yet visible, visible yet invisible, neither visible nor invisible, because it excludes both extremes, it cannot be expressed in words—the silence of Vimalakīrti is called the middle way, and this is great ignorance. Thus Mañjuśrī said: 'I am the Śrī of greedy lust, the Śrī of hatred, and the Śrī of false views'—this is its clear proof. Desiring to fulfill these three dharma gates, if one constantly practices mindfulness of Avalokiteśvara, one immediately attains fulfillment of all wishes. As for noble beings' own practice and transforming of others, there are none who do not enter through these three gates; apart from this, there is no other path. Hence the Wuxing jing says: 'Greedy lust is itself the path; hatred and ignorance are also like this. Within these three dharmas, all Buddha-Dharmas are fully contained.' All Buddha-Dharmas do not go beyond the ten thousand practices of pāramitā, the vast application of the samādhi of non-reception, and the true mark of the middle way. These three dharma gates cannot be declared; yet out of pity for sentient beings, they are either expounded directly or expounded reversely, with mutual discarding and adopting; this is the intention of the four siddhāntas to benefit according to conditions. As the forty-second [fascicle] of the Huayan explains: 'In the city of Ratnavyūha in the country of Vibhūṣaṇa, the woman Vāsumitrā explained the dharma gate of the limit of detachment from lust: "All sentient beings see me according to their kind, and I manifest as a female form for them all. Those who see me attain the delight samādhi; those who speak with me attain the unhindered wonderful sound samādhi; those who hold my hand attain the samādhi of going to all Buddha lands; those who stay with me attain the liberation radiance samādhi; those who gaze at me attain the tranquility dharma gate; those who see me yawn attain the dharma gate of shattering non-Buddhists; those who embrace me attain the samādhi of embracing all sentient beings; those who kiss me attain the secret treasury of all merits; abiding in this dharma gate of detachment from lust, I broadly benefit [beings]."' Is this not the dharma gate of reverse and direct lust guiding and benefiting all kinds of beings? Furthermore, in the forty-first [fascicle]: 'King Anala of the city of Sasadhvaja exercised royal law in his main palace. Those who broke the law were beheaded, dismembered, burned, boiled, split apart, slaughtered, glared at, and reprimanded, punishing their crimes with bitter torment. Sudhana gave rise to doubt. After the king concluded the proceedings, he took Sudhana's hand and entered his palace, where Sudhana saw an inconceivable realm beyond comparison. The king said to Sudhana: "I know the dharma gate of magical phantom; I manifest as sentient beings and torment them, in order to discipline all beings; those who see and hear it arouse the aspiration for awakening."' Is this not the dharma gate of hatred? The five-heat mortification by the Brahmin Jayoṣmīṣa is the dharma gate of ignorance, as discussed previously. Next, one should clarify the contemplation of the three poisons through the two contemplations of the Separate and Perfect [teachings] regarding the capacity for compassion; the response can be known by analogy, so it is not recorded in full.