[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音義疏](https://indike.org/pramana/in.bauddha.taisho.1728) › 2.5 # 觀音義疏 2.5 觀音義疏 2.5 - **Language:** Classical Chinese ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1728.2.5) 通稱毒者，侵害行人喻之如毒。但名有單複，有人解云：「三毒多者，不知其是過，故不求觀音；少者，念觀音梵行之德，所以能感。」意謂此解乖文。文云：「若有眾生多於婬欲，念即得離。」云何對面違經耶？今明三毒多者，能念觀音，菩薩有力令多得離，何況少相？此則以多況少爾。《大論》云：「女人違戒垢，謗法餘殃，不擇禽獸、不避高牆廣塹之難、不計名聞德行，破家亡國、滅族傾宗，禍延其身，如術婆伽禍延其國、如周敗褒姒。」《淨住》及《禪經》明：「多欲人有欲蟲，男蟲淚出而青白，女蟲吐血而紅赤。」又言：「有欲鬼嬈動其心，令生倒惑。」如《大經》云：「若習近貪欲，是報熟時，此舉多欲相也。若少欲人，蟲鬼潛伏，無過狂醉，是少欲相。」瞋恚多者，今世人不喜見，如渴馬護水、如射師子母，故《遺教》云：「劫功德賊無過瞋恚。」《華嚴》云：「一念瞋起，障百法明門。」菩薩以瞋乖慈，障道事重。《大集》云：「一念起瞋，一切魔鬼得便。」《涅槃》云：「習近瞋恚」，若例婬恚亦應有鬼。如《柰女經》：「瞋則有蝎蟲，是名多瞋相，與上相違是瞋少相。」愚癡多者，邪畫諸見，撥無因果、謗毀大乘。如《大經》例前亦應有蟲鬼。三毒過患如此，欲離此故，至心存念觀音即得離也。有人解云：「起伏相違，稱之為離，非滅離也。」今謂經文說離，何意言非？若依《請觀音》者：「淨於三毒根，成佛道無疑。」今作十番明救三毒：三番是伏惑論離，七番是斷惑論離也。 > As for what is generally called 'poisons': harming practitioners is metaphorically compared to poison. However, the designation has both single and combined \[aspects\]. Some commentators explain: 'Those with abundant three poisons do not know that they are faults, and therefore do not seek Avalokiteśvara; those with few \[poisons\] remember the virtuous deeds of Avalokiteśvara's pure conduct (brahmacaryā), and are thus able to elicit a response.' In our view, this explanation contradicts the text. The text states: 'If there are sentient beings who have much lust, by being mindful \[of him\] they immediately attain freedom \[from it\].' How could one directly contradict the sūtra? We now clarify: those with abundant three poisons can be mindful of Avalokiteśvara, and the Bodhisattva has the power to enable those with much \[poison\] to attain freedom—how much more so those with few \[poisons\]? This is merely taking the abundant to illustrate the few. The Da zhidu lun states: 'A woman's defilement of breaking the precepts and the residual calamity of slandering the Dharma \[are such that\] she does not discriminate \[even\] beasts, does not avoid the dangers of high walls and broad moats, does not take account of reputation or virtuous conduct; she ruins families and destroys states, eradicates clans and topples houses, with disaster extending to her own person—just as the disaster of Śūpāka extended to his country, and as the downfall of Zhou was due to Baosi.' The Jingzhu and the Chan jing clarify: 'A lustful person has lust-insects; the male insects weep tears that are bluish-white, while the female insects vomit blood that is crimson-red.' It also says: 'There are lust-demons that disturb their minds, causing inverted delusions to arise.' As the Great Sūtra states: 'If one habituates and frequents greedy lust, this is when the retribution ripens'—this adduces the characteristics of abundant lust. 'If one is a person of little lust, the insects and demons lie hidden, without excessive frenzy and intoxication'—these are the characteristics of little lust. Those with abundant hatred are not welcomed by people in this world, like a thirsty horse guarding water, or like an archer shooting a lioness; hence the Bequeathed Teaching Sūtra says: 'Among robbers who plunder merit, none surpasses hatred.' The Huayan \[jing\] states: 'When a single thought of hatred arises, it obstructs a hundred luminous gates of dharmas.' For a bodhisattva, because hatred contradicts compassion, its obstruction to the path is grave. The Daji \[jing\] states: 'When a single thought of hatred arises, all māras and demons gain their advantage.' The Nirvāṇa \[Sūtra\] mentions 'habituating and frequenting hatred'; by analogy with lust, hatred should also have demons. As the Nünaijing says: 'Where there is hatred, there are scorpion-insects; this is called the mark of abundant hatred. What is contrary to the above is the mark of little hatred.' Those with abundant ignorance falsely devise various views, negate cause and effect, and slander the Great Vehicle. Following the Great Sūtra, by analogy with the previous cases there should also be insects and demons. Such are the faults and calamities of the three poisons; desiring to be free from these, by mindfully recollecting Avalokiteśvara with utmost sincerity, one immediately attains freedom. Some commentators explain: 'The arising and subduing counteracting each other is called "freedom"; it is not freedom by eradication.' We now say: the sūtra text speaks of 'freedom'—on what grounds can one say it is not? If we rely on the Invocation of Avalokiteśvara: 'Purifying the roots of the three poisons, one accomplishes the Buddha path without doubt.' We now present ten turns to explain salvation from the three poisons: three turns discuss freedom in terms of subduing delusions, and seven turns discuss freedom in terms of severing delusions. > — English (machine translation) (machine translation) - [Previous: 2.4](https://indike.org/pramana/in.bauddha.taisho.1728.2.4) - [Next: 2.6](https://indike.org/pramana/in.bauddha.taisho.1728.2.6) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1728.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1728~en-mt.2.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1728.2.5](https://indike.org/pramana/in.bauddha.taisho.1728.2.5) · Pramāṇa