觀音義疏 1.87

1.87

Third, as for the contemplative interpretation: If discussing hateful bandits in terms of retribution, from the hells up to the sixth heaven there is fighting and contention. As the Āgama says: 'Trāyastriṃśa was losing the battle against the asuras, and sought reinforcements up to the sixth heaven.' Encountering such hatred, one attains escape by reciting the name. Next, when cultivating good, abundant evil is the hateful foe, just like ice and burning coals; by reciting the name, evil retreats and good karma is perfected, like darkness disappearing and light arising. Next, clarifying afflictions as hateful bandits: all afflictions are the hateful foes of the supramundane Dharma; the merchant leader is the karmadāna of the three masters; the person receiving the precepts is the merchant; the unmanifest precepts are the heavy treasures; the five dusts are the hateful bandits. Or, the Dharma master is the merchant leader; the merchants are his disciples; the principle and teachings are the heavy treasures; encountering māra affairs twice is the hateful bandit. Or, the mind king is the merchant leader; the mental factors are the merchants; the wisdom of correct contemplation is the heavy treasure; coarse and subtle examination are the hateful bandits. Or, prajñā is the merchant leader; the five perfections and ten thousand practices are the merchants; the true mark of dharma nature is the heavy treasure; the six hindrances are the hateful bandits. Applying this idea through the various doctrinal meanings, constructing it freely, all are established; reciting the name, one immediately attains liberation. Furthermore, concluding in terms of the peril of hateful bandits to establish the compassionate response of the Separate and Perfect [teachings], this is understood by analogy with the preceding, and so forth.