觀音義疏記 2.3

2.3

四、刀杖難，二：初、列門。二、解釋，三：初、貼文，二：初、科經。二、釋義，三：初、遭難。二、稱名。三、「今言」下，蒙應，二：初、據文消釋。二、「問」下，對前料簡，二：初、問；二、答。二、約證。三、觀行，二：初、通示三障。二、「從地」下，別釋三相，三：初、果報，二：初、明遭難。娑伽龍王本宮安住興雲降雨，六天四域修羅龍鬼感見不同，天見華寶、人得清水、修見刀劍。二、「若能」下，明機應。二、「次明」下，惡業，二：初、遭難。惡業所感三毒熾然，近障戒定，遠妨三觀。言思絕處，即微妙心。二、「起怖」下，機應。三、「次明」下，煩惱，二：初、機，二：初、聲聞，二：初、遭苦，二：初、釋相。二、「故大」下，引證。彼經云「譬如有王，以四毒蛇盛之一篋，令人養飴瞻視臥起。『若令一蛇生瞋恚者，我當準法戮之都市。』其人聞已捨篋逃走，王時復遣五旃陀羅拔刀隨之。密遣一人詐為親友，而語之言：『汝可來還。』其人不信，投一聚落，都不見人、求物不得，即便坐地。聞空中聲：『今夜當有六大賊來。』其人惶怖，復捨之去。乃至路值一河，截流而去云云。」合云蛇若害人，不墮惡道；無三學力，必為五陰旃陀羅害；若不識愛，為詐親誑；觀於六入猶如空聚，群賊住於六塵六入，欲捨復值；煩惱駛流，應以道品船栰、運手動足過分段河。十住未免，唯佛究竟。經文本喻三乘始終，今喻聲聞觀法。十二因緣關禁如城，黑白不動三種之業繫屬如館，五欲為害如拔刀人，魔境難出如門被守。二、「爾時」下，得脫。二、「次明」下，諸位。各以本觀一心稱名，即時解脫。二、「復次」下，應，二：初、漸，二：初、明本誓。隨見隨修皆起誓願，拔於眾生三障刀杖。二、「今住」下，明赴機，三：初、赴機相。三昧神力稱本諸誓，一一能拔。二、「刀杖」下，所住法。以七種難，表內六種對於觀門，此地種門今修成也。三、「如華」下，引經證。六種遍收一切觀境，刀杖堅礙屬地字門，故引屋壁。地種能現諸佛及能發明善財定慧一切功德，當知地門能成普應。二、「復次」下，頓，二：初、圓修。地為法界，生佛依正無不趣入地字法門。當知一塵無不具足三諦等者，一塵即空、一切皆空，假中亦爾。二、「圓起」下，頓應，二：初、總示。三諦慈悲無不遍攝，故能一時遍拔眾苦。二、「若欲」下，分別。圓悲該亘不可別論，若欲易知對機分別。四洲、四趣、四王、忉利，此之十有，有事刀杖，能感一十王三昧力。修有漏善遮惡刀杖，感二十四王三昧力。四教三觀一心稱名，感二十五三昧之力。

Fourth, the peril of knives and staves has two [parts]: first, listing the headings; second, explaining, which has three [parts]: first, closely following the text, which has two: first, outlining the sūtra; second, explaining the meaning, which has three: first, encountering the peril; second, reciting the name; third, from "now saying" onward, receiving the response, which has two: first, explaining according to the text; second, from "question" onward, evaluating against the preceding, which has two: first, question; second, answer. Second, in terms of realization. Third, contemplative practice, which has two: first, universally indicating the three obstacles; second, from "from the earth" onward, separately explaining the three characteristics, which has three: first, karmic retribution, which has two: first, clarifying encountering the peril. The Nāga King Sāgara dwells at ease in his original palace, raising clouds and sending down rain; what the six heavens, four realms, asuras, nāgas, and spirits perceive differs: the heavens see flowers and jewels, humans obtain pure water, and the asuras see knives and swords. Second, from "if one can" onward, clarifies capacity and response. Second, from "next, clarifying" onward, evil karma, which has two: first, encountering peril. The three poisons incited by evil karma blaze fiercely, proximately obstructing precepts and concentration, and remotely hindering the three contemplations. The place where words and thoughts cease is the wondrous and subtle mind. Second, from "arising fear" onward, capacity and response. Third, from "next, clarifying" onward, afflictions, which has two: first, capacity, which has two: first, śrāvakas, which has two: first, suffering affliction, which has two: first, explaining the characteristics; second, from "hence the Great" onward, citing proof. That sūtra says: "For example, there was a king who placed four poisonous snakes in a box, ordering a person to feed, care for, and attend to their waking and sleeping. 'If you cause even one snake to give rise to anger, I shall execute you in the marketplace according to the law.' Having heard this, the person abandoned the box and fled. The king then dispatched five caṇḍālas to pursue him with drawn swords. He secretly dispatched one person to pretend to be a close friend and say to him, 'You may return.' The person did not believe him, and fled to a village where he saw no people at all and could find nothing; thereupon he sat on the ground. He heard a voice in the sky: 'Tonight six great bandits will come.' The person was terrified and again abandoned it and departed. Eventually, coming upon a river on the path, he cut across the flow and departed, and so forth." It should be matched thus: if snakes harm a person, he does not fall into evil destinies; without the power of the three learnings, one will certainly be harmed by the caṇḍālas of the five aggregates; if one does not recognize craving, one is deceived by the false friend; contemplating the six sense bases is like an empty village; the gang of bandits dwells in the six sense objects and six sense bases, and wishing to abandon them, one encounters them again; the swift flow of afflictions should be crossed by using the raft of the factors of enlightenment, exerting arms and legs to cross the river of fragmentary [birth and death]. Even the ten abodes have not escaped it; only the Buddha is consummate. The sūtra text originally used the metaphor for the beginning and end of the three vehicles; now it is used as a metaphor for the contemplative method of the śrāvakas. The twelve links of dependent origination are like a city with checkpoints; the three kinds of karma—black, white, and non-moving—which bind and confine, are like an inn; the five desires causing harm are like men with drawn swords; the realm of Māra being difficult to escape is like the gates being guarded. Second, from "at that time" onward, obtaining liberation. Second, from "next, clarifying" onward, the various stages. Each single-mindedly recites the name through their own contemplation and is immediately liberated. Second, from "furthermore" onward, response, which has two: first, gradual, which has two: first, clarifying the original vow. In accordance with what is seen and cultivated, vows are generated to pull out living beings from the knives and staves of the three obstacles. Second, from "now dwelling" onward, clarifying going to meet the capacity, which has three: first, the characteristics of going to meet the capacity. The supernatural power of samādhi accords with all the original vows, able to eradicate each and every one. Second, from "knives and staves" onward, the dharmas dwelt in. Using the seven perils to express the six internal elements corresponding to the contemplation gates, this gate of the earth element is now cultivated to accomplishment. Third, from "as the Avataṃsaka" onward, citing sūtra proof. The six elements universally gather all contemplative objects; knives and staves, being hard and obstructive, belong to the syllable-gate of earth; hence walls and houses are cited. The earth element can manifest the Buddhas and reveal all the merits of Sudhana's concentration and wisdom; one should know that the earth gate can accomplish universal response. Second, from "furthermore" onward, sudden, which has two: first, perfect cultivation. Earth is the dharmadhātu; the sentient and enlightened beings, the dependent and primary [retributions], all enter into the Dharma gate of the syllable earth. One should know that not a single dust mote fails to fully possess the three truths and so forth: one dust mote is empty, everything is empty; provisionality and the Middle are also like this. Second, from "perfectly arising" onward, sudden response, which has two: first, general indication. The loving-kindness and compassion of the three truths fails to encompass nothing; therefore, it can universally eradicate all sufferings simultaneously. Second, from "if wishing to" onward, distinctions. Perfect compassion spans universally and cannot be discussed separately; if one wishes to make it easy to understand, distinguish it according to capacity. The four continents, four destinies, Four Heavenly Kings, and Trāyastriṃśa—these ten realms of existence have actual knives and staves, and can stimulate the power of ten kingly samādhis. Cultivating tainted good wards off evil knives and staves, stimulating the power of twenty-four kingly samādhis. The three contemplations of the four teachings single-mindedly reciting the name stimulate the power of twenty-five samādhis.