觀音義疏記 2.5

2.5

六、枷鎖難，二：初、列門。二、隨釋，三：初、貼文，二：初、節經。二、「上臨」下，釋義，四：初、標罪。二、「在手」下，遭難。三、「鳥死」下，稱名。曾子云：「鳥之將死，其鳴也哀。人之將死，其言也善。」四、蒙應。二、約事。三、觀釋，二：初、正明枷鎖，三：初、果報，二：初、明難。事繫唯在四趣三洲。二、「若能」下，明感。二、「次明」下，惡業，三：初、明難。二、「若欲」下，明感。三、「故經」下，引經。廷尉檢繫可有散時，妻子錢財繫無脫日。望現在等者，只今妻子及錢財等亦業亦報。何者？若從現說名之為報，從過去說名之為業。應知障善皆是宿惡，此之宿惡或已成報，乃附報為障，即今妻子及自身依報等也。若未成報，今在業道，亦自有力令善不成。又今妻等不定為障，若於往世同營善因，今則能為修道助緣，如妙莊嚴王因妻子故見佛悟道，現見有人妻子勸善畜財能施。今從惡因所感，妻等名鎖名獄，若歸觀音則成報之業及未成者是惡皆息。三、「次明」下，煩惱，二：初、明機，二：初、約聲聞，二：初、約小釋，二：初、明難。凡夫見思全在，初二三果思惑未盡，皆名有罪；羅漢思盡，名為無罪。《大品經》指學無學名為大龍，故云摩訶那伽。學人殘思名為有罪，無學斷盡名無罪，俱未無餘，名同在獄。既有果身，寧逃五陰及以三相？乃名檢繫。權實等者，此約有罪示也。礙於二智提拔名杻，妨於二行進趣名械。小以斷常為中道枷，能障五分為法身鎖，只是見思對於所障，得杻等名。二、「稱名」下，明感。二、「此復」下，明通大。若就通惑論杻械等即藏通人，若就別惑明杻械等即別圓人。二、「次明」下，例諸位。二、「若論」下，明應。因中漸頓慈悲，果上圓普與拔，皆如上說。二、「若三」下，兼明空識，二：初、普應，指前。二、「論其」下，本觀今說，二：初、漸，二：初、本觀慈悲，二：初、隨觀示。一切煩惱是識所為，識最是難。空雖非難，能來難故，空亦名難。空為業者，亦是業由身內有空，故能動作造於業因。外空亦然。空為惑者，於境迷悟成障成理。一切法邪、一切法正，而於節節起誓與拔。二、「故淨」下，引經證。〈入不二法門品〉明相菩薩曰：「四種異、空種異為二。四種性即是空種性，如前際後際空故，中際亦空。若能如是知諸種性者，是為入不二法門。」既云四種性即是空種性，就性明空，空是中理。此以中理不於事二，彼約五種即性故不二。今明六種豈不即性？得經意故，加於識種，彌顯不二。若其空識不即中道，將何以為王三昧體？二、「成王」下，乘誓應赴，二：初、示相。二、「華嚴」下，引證。見空實相，能於虛空立種種事利諸眾生。二、「若作」下，頓，二：初、空識圓修。諸門觀法多推心識，從近從要初心易故。人根不等，有宜觀外而得益者。四念處中，下界眾生多著於外，故令攝境觀於內心。上界眾生多著內心，故令觀色奪於內著。今觀空種亦是色類，唯是一色，空外無法，故一切十界悉趣空門；空即三諦，故一切法皆即三諦。三諦慈悲，無生不攝。二、「起無」下，慈悲普應。

Sixth, the peril of fetters and manacles, in two parts: first, outlining the headings; second, interpreting according to the headings, which has three parts: First, following the text, which has two parts: first, dividing the sūtra text; second, from "The above regarding approaching" below, interpreting the meaning, which has four parts: first, indicating the offense; second, from "On the hands" below, encountering the peril; third, from "The dying bird" below, invoking the name. Zengzi said: "When a bird is about to die, its cry is sorrowful; when a human is about to die, their words are good." Fourth, receiving the response. Second, in terms of phenomena. Third, contemplative interpretation, in two parts: First, directly explaining fetters and manacles, in three parts: First, retributive effect, in two parts: first, explaining the peril. Phenomenal binding exists only in the four destinies and three continents. Second, from "If one can" below, explaining the stimulus. Second, from "Next, explaining" below, evil karma, in three parts: first, explaining the peril; second, from "If one wishes" below, explaining the stimulus; third, from "Therefore the sūtra" below, citing the sūtra. The prison warden's restraint may have a time of dispersal, but the binding of wife, children, and wealth has no day of release. Regarding the present and so forth: one's present wife, children, wealth, and so on are both karma and retribution. Why is this? If spoken of in terms of the present, they are called retribution; if spoken of in terms of the past, they are called karma. One should know that what obstructs goodness is entirely past evil; this past evil may have already become retribution, thereby attaching to retribution to form an obstruction—namely, one's present wife, children, and one's own dependent retribution, and so forth. If it has not yet become retribution, but is now in the course of karma, it also naturally has the power to prevent goodness from being accomplished. Furthermore, present wives and so forth are not definitively obstructions: if in past lives they jointly cultivated good causes, then now they can serve as supporting conditions for cultivating the Way—just as King Śubhavyūha met the Buddha and awakened to the Way on account of his wife and sons, and as one presently sees people whose wives and children encourage goodness, and who, having amassed wealth, can give it away. Now, in terms of being induced by evil causes, wives and so forth are called manacles and called prisons; if one takes refuge in Avalokiteśvara, then both the karma that has become retribution and that which has not yet become retribution—such evil is entirely halted. Third, from "Next, explaining" below, afflictions, in two parts: first, explaining the capacity, which has two parts: first, in terms of śrāvakas, which has two parts: first, interpreting according to the Small [Vehicle], which has two parts: first, explaining the peril. Ordinary beings still possess view and thought [afflictions] in full, and those at the first, second, and third fruits have not exhausted the delusions of thought—all are called having offenses; an arhat has exhausted thought [delusions] and is called without offense. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra refers to those in training and those beyond training as great dragons, hence saying mahānāga. The remaining thought [delusions] of those in training are called having offenses; their complete severance by those beyond training is called without offense; neither having yet entered remainderless [nirvāṇa], they are both said to be in prison. Since they have a retributive body, how can they escape the five aggregates and the three characteristics? This is called being constrained. "Expedient and real" and so forth: this is shown in terms of having offenses. What obstructs being pulled out by the two wisdoms is called hand-shackles; what impedes progressing in the two practices is called leg-shackles. The Small Vehicle takes annihilation and permanence as the cangue of the Middle Way; being able to obstruct the five parts of the dharmakāya serves as the fetter: these are merely view and thought [delusions] taking the names of shackles and so on in relation to what they obstruct. Second, from "Invoking the name" below, explaining the stimulus. Second, from "This furthermore" below, explaining that it extends to the Great [Vehicle]. If discussing shackles and fetters in terms of common delusions, they refer to people of the Tripiṭaka and Common [teachings]; if explaining shackles and fetters in terms of distinct delusions, they refer to people of the Distinct and Perfect [teachings]. Second, from "Next, explaining" below, applying by analogy to the various stages. Second, from "If discussing" below, explaining the response. Loving-kindness and compassion being gradual or sudden in the causal stage, and bestowing and eradicating being perfect and universal on the fruit stage, are all as stated above. Second, from "If the three" below, concurrently explaining space and consciousness, in two parts: first, universal response, referring to the preceding; second, from "Discussing their" below, fundamental contemplation explained now, in two parts: first, gradual, in two parts: first, loving-kindness and compassion of the fundamental contemplation, in two parts: first, demonstrating according to contemplation. All afflictions are made by consciousness; consciousness is the greatest peril. Although space is not a peril, because it can bring about perils, space is also called a peril. As for space serving as karma: it is also that because there is space within the karmic bodily cause, one can thereby move and act, creating the causes of karma. External space is also like this. As for space serving as delusion: delusion and awakening regarding the object form an obstruction or form the principle. All phenomena are wrong, all phenomena are right, and at every juncture one gives rise to vows to bestow [benefit] and eradicate [suffering]. Second, from "Therefore the Vimalakīrti" below, citing sūtra proof. In the chapter on "Entering the Dharma Gate of Non-Duality," Bodhisattva Lakṣaṇapratimaṇḍita says: "The distinction between the four elements and the distinction of the element of space are two. The nature of the four elements is precisely the nature of the element of space; because the prior limit and posterior limit are empty, the middle limit is also empty. If one can understand all natures in this way, this is entering the dharma gate of non-duality." Since it states that the nature of the four elements is precisely the nature of the element of space, in explaining emptiness in terms of nature, emptiness is the principle of the Middle. Here, using the principle of the Middle, it is not dual with phenomena; that text, in terms of the five elements being identical to the nature, is therefore non-dual. Now, in explaining the six elements, how could they not be identical to the nature? Having attained the intent of the sūtra, adding the element of consciousness makes the non-duality even more evident. If space and consciousness were not identical to the Middle Way, what could be used as the essence of the kingly samādhi? Second, from "Accomplishing the king" below, mounting vows to respond and arrive, in two parts: first, demonstrating the characteristics; second, from "Avataṃsaka" below, citing proof. Seeing the real mark of space, one can establish all kinds of activities in empty space to benefit all sentient beings. Second, from "If making" below, sudden, in two parts: first, perfect cultivation of space and consciousness. The contemplative methods of the various approaches mostly infer from mind and consciousness, because proceeding from the proximate and essential is easy for beginners. People's faculties are not uniform, and there are those for whom contemplating the external is appropriate and who thereby attain benefit. In the four mindfulnesses, sentient beings of the lower realm mostly cling to the external, so they are made to gather the object and contemplate the internal mind. Sentient beings of the upper realms mostly cling to the internal mind, so they are made to contemplate form to overcome internal clinging. Now contemplating the element of space is also of the category of form: it is solely one form, with no phenomena outside of space; hence all ten realms completely incline toward the gate of space; space is identical to the three truths, hence all phenomena are identical to the three truths. With the loving-kindness and compassion of the three truths, there are no living beings not gathered in. Second, from "Giving rise to the unconditioned" below, loving-kindness and compassion universally responding.