觀音義疏記 2.2

2.2

三、羅剎難，二；初、列義門。二、隨門釋，三：初、貼文，二：初、科經。二、「人數」下，隨釋，二：初：明難，五：初、舉數，二，初、釋人數。若百若千或萬或億，以其泛海必乘大舶，故云結伴不可獨往。二、「賢愚」下，明入海。二、「次遭」下，難由，三：初、正釋難由，二：初、證風非證難。以古師足風為八難，故據結文但成鬼難。二、「難由」下，推。風是難由，若展轉推之，皆是難由。於諸由中，風由最切，是故經文特言風耳。二、「七寶」下，追釋寶物，二：初、分真偽；二、示似真。三、「黑風」下，更釋風相，二：初、他解，三：初、舊師立；二、「有人」下，他人彈；三、「今還」下，今例難。二、「請觀」下，今釋，二：初、經明風色；二、「風加」下，風黑怖甚。三、「羅剎」下，遭苦。羅剎鬼者，本毘沙門天王所管。有其二部：一曰夜叉，捷疾鬼也；二曰羅剎，食人鬼也。遍在諸處，然其本居海外有國。或人飄往其國，或鬼來此惱人，皆由惡因相關故也。四、「一人」下，明機。五、明應。二、「何意」下，結名。二、約事。三、觀釋，二：初、明風義不局世界中風，果報風也。黑業名風，至失人道善寶，皆惡業風也。失無漏財，煩惱風也。以下第五又明鬼難，具明三障惡鬼之義故。今觀行且從難由風義。而示欲於六種，明別圓觀即是一切觀境之式。二、「從地」下，釋風通三障，三：初、果報，二：初、遭苦，二：初、上至三禪。二、「如僧」下，下遍諸趣。僧護比丘明四阿含，為眾知識。五百商人入海採寶，來就世尊，請此比丘船中說法。佛知有益，許之令去。船還海岸，登陸而行，夜宿樹下。商人早發，忘喚比丘，因茲失伴，獨行山林。見僧伽藍比丘住處，若飲食、若房舍、若溫室、若園林、若田地、若受用，皆是苦具，日夜之間受種種苦，有百餘條。僧護問故，皆答云：「當還問佛，自當知之。」既至佛所，具陳所見。佛皆答之，悉是比丘破諸禁戒，毀壞常住侵用眾物，於彼海山受地獄苦。學者覽之，足以自誡。二、「當此」下，明機應。二、「次明」下，惡業，二，初、遭難。三塗約果，愛見約因，皆由宿業，令起愛見墮於三塗。貪欲之心如羅剎婦，破戒定善如隨食子，失人天報如食其夫。二、「急須」下，機應。三、「次明」下，煩惱，二：初、明機，二：初、聲聞。聖財不出七種，一聞、二信、三戒、四定、五進、六捨、七慚愧，慧行即無常析觀，行行即不淨慈心等。二行約凡位所修，七財約聖位所得。二、「次明」下，諸位。八倒風者，支佛六度通別圓入空之觀以常等為倒，假中變易以無常等為倒。用正觀一心稱觀世音，即出二邊惡鬼境界，即能達到中道寶渚。鬼義合前後章，前即此章，貼文約事，後即第五鬼難章也。二、「法界」下，明應，二：初、通示二觀慈悲。別雖漸修，果能圓應。二、「菩薩」下，別明三昧漸頓，二：初、漸，二：初、修時逐行起誓。二、「今入」下，明證時隨難相關。二、「若作」下，頓，二：初、修持三諦圓融。風字門者，如《請觀音疏》釋六字章句，以六道等為六字門。良由六道體是法界能通實相，故名為門。今以風字為門，其義亦爾。字者，召法之辭。二、「若分」下，用時一念差別。

Third, the peril of the rākṣasas has two [parts]: first, laying out the headings of meaning; second, explaining according to the headings, which has three [parts]: first, closely following the text, which has two: first, outlining the sūtra; second, from "number of people" onward, explaining in sequence, which has two: first, clarifying the peril, which has five: first, bringing up the numbers, which has two: first, explaining the number of people. Whether a hundred, a thousand, ten thousand, or a hundred million—because traversing the sea requires boarding a large ship, it says they form companions and cannot go alone. Second, from "the wise and the foolish" onward, clarifies entering the sea. Second, from "then encountering" onward, the cause of the peril, which has three: first, directly explaining the cause of the peril, which has two: first, proving that the wind is not [itself] the peril. Because ancient teachers added the wind to make eight perils, but based on the concluding text, it only constitutes the peril of spirits. Second, from "the cause of the peril" onward, deducing: the wind is the cause of the peril; if deduced successively, all are causes of the peril. Among all the causes, the cause of the wind is the most critical, which is why the sūtra text specifically mentions the wind. Second, from "seven treasures" onward, retrospectively explains the treasure objects, which has two: first, distinguishing the true from the false; second, demonstrating what resembles the true. Third, from "black wind" onward, further explains the characteristics of the wind, which has two: first, others' explanations, which has three: first, established by past teachers; second, from "someone" onward, refuted by others; third, from "now return" onward, now problematized in a similar manner. Second, from "please observe" onward, the present explanation, which has two: first, the sūtra clarifies the wind's color; second, from "the wind adds" onward, the wind's blackness causes extreme terror. Third, from "rākṣasa" onward, suffering the affliction. As for rākṣasa spirits, they are originally governed by the Heavenly King Vaiśravaṇa. There are two divisions of them: the first is called yakṣas, which are fleet spirits; the second is called rākṣasas, which are man-eating spirits. They are omnipresent in various places, yet their original dwelling is a country across the sea. Either humans are blown to their country, or spirits come here to torment humans; both are due to the correlation of evil causes. Fourth, from "one person" onward, clarifies the capacity. Fifth, clarifies the response. Second, from "what meaning" onward, concludes the names. Second, in terms of worldly phenomena. Third, explanation through contemplation, which has two: first, clarifying that the meaning of wind is not restricted to the wind in the world; it is the wind of karmic retribution. Black karma is named wind, down to losing the good treasures of the human realm—all are the wind of evil karma. Losing the untainted wealth is the wind of afflictions. Because below, the fifth [peril] also clarifies the peril of spirits and fully clarifies the meaning of the evil spirits of the three obstacles, the present contemplative practice temporarily proceeds from the meaning of wind as the cause of the peril. Showing the desire to use the six elements to clarify the separate and perfect contemplations is precisely the model for all contemplative objects. Second, from "from the earth" onward, explains that wind pervades the three obstacles, which has three: first, karmic retribution, which has two: first, suffering the affliction, which has two: first, reaching upward to the third dhyāna. Second, from "as Sangharakṣita" onward, pervading the various destinies downward. The bhikṣu Sangharakṣita was clear about the four Āgamas and served as a good friend to the community. Five hundred merchants entered the sea to gather jewels; they came to the World-Honoured One to request this bhikṣu to preach the Dharma on the ship. Knowing there would be benefit, the Buddha permitted him to go. When the ship returned to the seashore, he went ashore and walked, lodging overnight under a tree. The merchants departed early and forgot to call the bhikṣu, who consequently lost his companions and walked alone in the mountain forests. He saw the dwelling places of bhikṣus in a saṅghārāma: food and drink, rooms and dwellings, bathhouses, gardens and groves, fields, and utensils were all implements of suffering; day and night they endured various kinds of suffering, with more than a hundred instances. Because Sangharakṣita asked, they all answered, saying: "When you return, ask the Buddha; you will know on your own." Having arrived at the Buddha's place, he recounted in full what he had seen. The Buddha answered them all: these were all bhikṣus who broke the prohibitions and precepts, destroyed the property of the Sangha, and misappropriated communal goods, suffering hellish agony in that sea mountain. When practitioners peruse this, it is sufficient for self-admonition. Second, from "when this" onward, clarifies capacity and response. Second, from "next, clarifying" onward, evil karma, which has two: first, encountering peril. The three evil destinies are discussed in terms of results, while craving and views are discussed in terms of causes; both are due to past karma causing craving and views to arise and causing one to fall into the three evil destinies. The mind of lustful greed is like a rākṣasī; destroying the good of precepts and concentration is like eating her offspring; losing human and heavenly retribution is like eating her husband. Second, from "urgently must" onward, capacity and response. Third, from "next, clarifying" onward, afflictions, which has two: first, clarifies capacity, which has two: first, śrāvakas. The noble wealth does not exceed seven kinds: first, hearing; second, faith; third, morality; fourth, concentration; fifth, vigor; sixth, renunciation; seventh, shame and remorse. The practice of wisdom is the analytical contemplation of impermanence; the practice of conduct is impurity, the mind of loving-kindness, and so forth. The two practices are cultivated in ordinary stages; the seven kinds of wealth are obtained in noble stages. Second, from "next, clarifying" onward, the various stages. The wind of the eight inversions refers to the pratyekabuddhas, the six pāramitās, the shared, the separate, and the perfect contemplations of entering emptiness taking permanence and so forth as inversions, and provisionality, the Middle, and transformative change taking impermanence and so forth as inversions. Using correct contemplation to single-mindedly recite the name of Avalokiteśvara, one immediately departs from the realm of evil spirits of the two extremes, and can reach the jewel islet of the Middle Way. The meaning of spirits joins the preceding and subsequent chapters: the preceding is this chapter, closely following the text in terms of worldly phenomena; the subsequent is the chapter on the fifth peril, the peril of spirits. Second, from "dharmadhātu" onward, clarifies the response, which has two: first, universally indicates the loving-kindness and compassion of the two contemplations. Although the separate is gradual cultivation, its result can respond perfectly. Second, from "the bodhisattva" onward, separately clarifies the gradual and sudden of samādhi, which has two: first, the gradual, which has two: first, during cultivation, making vows in accordance with practices. Second, from "now entering" onward, clarifies that at the time of realization, it corresponds according to the perils. Second, from "if making" onward, the sudden, which has two: first, cultivation grasps the perfect fusion of the three truths. The gate of the syllable wind: like the Commentary on the Invocations of Avalokiteśvara explains the six-syllable phrases by taking the six destinies and so forth as the six syllable-gates. Because the substance of the six destinies is the dharmadhātu and can penetrate true reality, they are called gates. Now taking the syllable wind as a gate, its meaning is also like this. A syllable is a word that designates phenomena. Second, from "if distinguishing" onward, distinctions in a single thought-moment during application.