觀音義疏 2.5

2.5

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.