觀音義疏記 2.4

2.4

第五、鬼難，二：初、列門。二、「貼文」下，隨釋，三：初、貼文，二：初、科經。二、「三千」下，釋義，四：初、標處，二：初、大千假設；二、對上料揀。二、遭難。三、稱名。四、「鬼所」下，蒙應。恩威即是折攝二門，以恩攝故害心惡眼二俱休歇，以威折故惡害亦然。二、約事標而不釋，合注云云，上羅剎難已彰其事，故不重說。三、觀解，三：初、果報，二：初、明難。諸天等者。瞋增諸惡助鬼之威，慈為善本消鬼之勢。行者當知，若多瞋恚，常與惡鬼同其事業；若常慈悲，與佛菩薩同其出處。二、「如是」下，明感。二、「次明」下，明惡業，二：初、明難，二：初、鬼動三毒。雖是惡鬼使人婬佚，亦是婬業所召，以其多起婬思，致令婬鬼得便。瞋恚邪見亦復如是。又是宿業互相招集，故於今日同造惡因破於善業。二、「三毒」下，諸惡名鬼。如前業火業水業風，故今諸惡得名為鬼，皆以三毒而名惡業，與煩惱何異？任運起者名為煩惱，卒起決定能動身口名三毒業。今既能破五戒十善，必非任運貪瞋癡也。人天散善名為動業，四禪四定名不動業。二、「若能」下，明感。三、「次明」下，煩惱，二：初、機，二：初、明難，二：初、所遭難，二：初、明滿大千。男性剛利如見推劃，女性柔染如愛纏綿。二、「何以」下，遍三界。二、「此鬼」下，遭難人。小草已上八番行人，俱為煩惱鬼之所害。二、「若稱」下，明感。見愛塵勞即染而淨，是故淨名取譬，侍者隨意所轉。二、「次明」下，明應，二：初、漸，二：初、隨修立願。如訖拏迦等，即《請觀音經》緣起也。毘舍離，此翻廣嚴，彼國人民遇大惡病，眼赤如血兩耳出膿，乃至六識閉塞猶如醉人，有五夜叉名訖拏迦羅，吸人精氣。二、「於諸」下，乘誓普救，三。初、示相。漸修頓證法身自在，法界眾生三障鬼難關於本誓，一一救之，能令諸鬼皆為佛乘。二、「如華」下，引經。斯是菩薩住鬼法門，能以鬼身廣作佛事，三障之鬼或破或用得自在故，一切鬼難一時普救。三、「故知」下，結益。二、「若圓」下，頓，二：初、明圓觀慈悲。識種乃通，今約鬼修。別從愛見識種為境，一識一切識、一切識一識，非一非一切、而一而一切。此是鬼門十界，三諦依此妙境真正發心乃能遍應。二、「若分」下，明隨機分別。事鬼既能惱於帝釋，故地居天四洲四趣感於十種王三昧力，餘義同前。

Fifth, the peril of demons, in two parts: first, outlining the headings; second, from "Following the text" below, interpreting according to the headings, which has three parts: First, following the text, which has two parts: first, sectioning the sūtra; second, from "Three thousand" below, interpreting the meaning, which has four parts: first, indicating the location, which has two parts: first, the hypothetical supposition of the great chiliocosm; second, comparing and selecting in contrast with the preceding. Second, encountering the peril. Third, invoking the name. Fourth, from "Where the demons are" below, receiving the response. Kindness and awe are precisely the two approaches of subduing and gathering: because they are gathered through kindness, both the harmful intentions and evil eyes cease; because they are subdued through awe, evil harm is likewise halted. Second, in terms of phenomena, it is indicated without being explained, with the note stating "and so forth"; since the peril of rākṣasas above has already manifested these phenomena, they are not repeated here. Third, contemplative interpretation, in three parts: First, retributive effect, in two parts: first, explaining the peril. "The devas and so forth": anger augments all evils and assists the demons' prowess; loving-kindness is the root of goodness and dissolves the demons' influence. Practitioners should understand: if one harbors much anger, one is constantly engaged in the same deeds as evil demons; if one is constantly compassionate, one shares the same dwelling place as the Buddhas and bodhisattvas. Second, from "Such" below, explaining the stimulus. Second, from "Next, explaining" below, explaining evil karma, in two parts: first, explaining the peril, which has two parts: first, demons stirring the three poisons. Although it is evil demons causing people to become dissolute, it is also summoned by the karma of lust: because lustful thoughts arise frequently, it causes the lust demons to seize the opportunity. Anger and wrong views are also like this. Furthermore, past karma mutually attracts and gathers; thus today they jointly create evil causes, destroying good karma. Second, from "The three poisons" below, all evils being called demons. Just as with the previous karmic fire, karmic water, and karmic wind, so now all evils are named demons; since they are all termed evil karma by way of the three poisons, how do they differ from afflictions? Those arising spontaneously are called afflictions; those arising abruptly with determination and capable of activating body and speech are called karma of the three poisons. Now, since they can destroy the five precepts and ten virtuous deeds, they are definitely not spontaneous greed, anger, and delusion. The scattered goodness of humans and devas is called active karma; the four dhyānas and four meditative attainments are called non-active karma. Second, from "If one can" below, explaining the stimulus. Third, from "Next, explaining" below, afflictions, in two parts: first, the capacity, which has two parts: first, explaining the peril, which has two parts: first, the peril encountered, which has two parts: first, explaining filling the great chiliocosm. The male nature is hard and sharp, like the analytical cutting of views; the female nature is soft and defiling, like the entanglement of craving. Second, from "Why" below, pervading the three realms. Second, from "These demons" below, the person encountering the peril. Practitioners of the eight grades from the small grass upward are all harmed by the demons of afflictions. Second, from "If invoking" below, explaining the stimulus. View and craving, the dust of afflictions, are immediately pure upon being defiled; therefore Vimalakīrti drew an analogy, with attendants transforming according to one's will. Second, from "Next, explaining" below, explaining the response, in two parts: first, the gradual, which has two parts: first, establishing vows in accordance with cultivation. Such as Kṛṇaka and so forth, which is the causal origin in the Sūtra on Invoking Avalokiteśvara. Vaiśālī is translated here as "Broad and Adorned." When the people of that country encountered a great, malignant disease—their eyes red as blood, pus discharging from both ears, and up to the six consciousnesses being blocked as if intoxicated—there were five yakṣas named Kṛṇakara who sucked human vital energy. Second, from "Toward all" below, universally rescuing by mounting vows, in three parts: First, demonstrating the characteristics: gradually cultivating and suddenly realizing the sovereignty of the dharmakāya, the demon perils of the three obstructions of sentient beings in the dharmadhātu pertain to the fundamental vows; rescuing them one by one, he enables all demons to become the Buddha Vehicle. Second, from "As in the Avataṃsaka" below, citing the sūtra. This is the bodhisattva abiding in the demon-dharma-gate, capable of widely performing Buddha-deeds in the body of a demon; because the demons of the three obstructions are either destroyed or employed with sovereignty, all demon perils are universally rescued at once. Third, from "Therefore we know" below, concluding the benefit. Second, from "If the perfect" below, the sudden, in two parts: first, explaining the loving-kindness and compassion of the perfect contemplation. The seed of consciousness is indeed pervasive, but here it is cultivated in terms of demons: specifically taking the seed of consciousness of craving and views as the object of contemplation—one consciousness is all consciousnesses, all consciousnesses are one consciousness; neither one nor all, yet one and yet all. This is the ten realms of the demon gate; relying on this wondrous object of the three truths to truly generate the mind, one can then universally respond. Second, from "If distinguishing" below, explaining distinctions according to capacities. Since phenomenal demons can disturb Śakra, the terrestrial devas, four continents, and four destinies are stimulated to perceive the power of the ten kinds of kingly samādhis; the remaining meanings are as before.