[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音義疏記](https://indike.org/pramana/in.bauddha.taisho.1729) › 2.6 # 觀音義疏記 2.6 觀音義疏記 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1729.2.6) 第七、怨賊難，二：初、列門。二、「貼文」下，隨釋，三：初、貼文，二：初、正釋怨賊，二：初、科經。二、「難處」下，釋義，四：初、標難處，二：初、明處。二、「次明」下，明難，二。初、釋滿中。二、「怨者」下，釋怨賊。二、「二標」下，遭難人，二：初、示四義。二、「商者」下，釋四義，四：初、釋商主。二、「既有」下，釋商人。三、「既涉遠」下，釋重寶。以人眾路遠，顯所齎寶貴。四、「險路」下，釋險路。以處以人，二事釋險。三、「機者」下，明有機，二：初、示經四義。二、「所以」下，通釋四義，二：初、明前三助進，二：初、釋，二：初、明設三所以。一心稱名為計策者，更無過此，知德可憑，其膽則定。二、「若不」下，明無三不進。二、「故知」下，結。二、「三義」下，明後一能感，二：初、明因三故唱。二、「南無」下，翻梵就華。四、明蒙應。二、「次結」下，寄結口機，二：初、舉經。二、「今言」下，釋意，二：初、約威力明。二、「巍巍」下，約字義顯。二、約事證。三、觀釋，三：初、果報。二、「修善」下，惡業。修善治惡，若惡多善少惡即怨賊，若善多惡少惡為僕從。氷炭之勢多能滅少，繫念成機惡銷善立。三、「次明」下，煩惱，二：初、略明機，二：初、通明四行遭賊。以前六遍，備明八番破惑感應，故今怨賊但明四行。遭煩惱賊將歷四教，自攝八番。言四行者，一戒法受持、二聽習教理、三研修正觀、四正助合行。出世行人要先稟戒隨境護持，持心習教憑教顯理，稱理修觀以正導助。若非此四，入聖何期？初、「商主」下，戒中三句明受、一句明持。五塵能殺持護之心，名戒怨賊。次、「或法」下，聽法中，師徒說聽皆欲依教而顯至理。此二俱得名重寶者，以其詮旨，得則俱得、失則俱失，其猶識指方乃見月。故知解教誠為不易，何況理乎。而其徒主兩喜雜魔，二寶俱失。師為利故說，徒為名故學，斯之兩人皆成魔業。或師瞋弟子、或弟子恨師，亦是二人值於魔事。「或心」下，修觀中，心王若正，心數亦正，王數同求正智之寶。三毒覺觀能劫此寶，最為怨賊。「或般」下，正助中，正觀般若導五助行，共顯理寶。般若如知金藏，五度如用功掘出。六蔽之賊害此二因，還今藏隱，是名怨賊。二、「將此」下，歷諸教明感。四教行人一一須四，若遇怨賊一心稱名，四行皆就。二、例明應。例前六種，故略不說。第二、意業機，二：初、列門。二、「貼文」下，隨釋，二：初、貼文，二：初、科經。二、釋義，二：初、正明意機，二：初、總示經文。二、「通稱」下，通釋經義，三：初、依經論釋三毒，二：初、通釋，二：初、明單複。云貪、瞋、癡，此三單也。今從複列，故云婬欲、瞋恚、愚癡。《大本疏》云「自愛為欲、愛他為婬，自忿為恚、忿他為瞋，自惑為愚、惑他為癡。」二、「有人」下，明多少，二：初、他明少。二、「意謂」下，今明多，二：初、立少乖經。二、「今明」下，明多能感。毒之多少，由習重輕；求之進不，由機有無。無機者，毒多毒少俱不求離；若其有機，毒之多少俱能求離。古人不解，執多不求；今明能念，任多亦離。二、「大論」下，別釋，二：初、正別釋，三：初、貪欲，四：初、《大論》明宿因，意同此經。謗經之罪歷諸惡道，縱得人身，婬欲熾盛不擇禽獸。若不求離，復淪苦趣無解脫期。二、「不擇」下，現事明過患。術婆伽緣，略如《玄記》。褒姒者，褒國之女也。周幽王伐褒，褒人以姒獻之，王甚惑之。初幽王與諸侯約，有寇即擊鼓舉烽，諸侯來赴。及惑褒姒，褒姒無笑，王欲其笑乃擊鼓舉烽，諸侯皆至而無寇。姒乃笑。又好聞裂繒之聲，發繒裂之，以適其意。及申侯與犬戎兵至，擊鼓舉烽，諸侯以為如前見欺，無復至者，遂敗。三、「淨住」下，二經明蟲鬼。各是有情，以共業故資人倒惑。又《阿含》云「婬亦有鬼，鬼入心則使婬佚無度。」四、「如大」下，《大經》明多少。習果若成，報果在即，故云熟也。如人災至，合當王憲，即有惡人獎助為惡。蟲鬼如助者，地獄如王憲，此多欲相也。若反此者，名為少相。二、瞋恚，四：初、約喻明瞋相。二、「故遺」下，二經明障道。慈是一切善法根本，瞋既乖慈，名劫名障。百法明門者，即障別圓地住所證之法也。《仁王》云「初地得百法明門，二地得千法」等。《地論》云「入百法明門增長智慧，思惟種種法門義故。」百法者，應如《百法論》所明。三、「大集」下，二經明魔業。佛以慈定能伏天魔，是知瞋心為魔所降，習近瞋恚是報熟時。四、「若例」下，例上有蟲鬼。若蟲鬼潛伏，是瞋少相。三、愚癡，二：初、明過患。三句明於邪癡之相。如大經者，合云習近愚癡是報熟時，此乃邪癡習報二果。癡心習成，地獄報熟也。二、「例前」下，例蟲鬼，多少隨人。二、「三毒」下，總結過。二、「欲離」下，約伏斷明得離，三：初、示念得離。二、「有人」下，斥非顯正，二：初、他解非滅離。以由他師不解常念，致令三毒不得滅離。二、「今謂」下，二經明盡淨。經直言離，那專伏釋？若以念故唯能伏者，繫念六字能淨毒根，至成佛道亦只伏邪。三、「今作」下，正明伏斷果報修因。三藏菩薩此三伏惑，聲聞緣覺、通別圓菩薩、方便土人、實報土人此七斷惑。三、「問離」下，約問答明常念，二：初、約念非離惑難。二、「答經」下，約念即智慧釋，二：初、略明正念之德，二：初、即念明慧之功。念想觀智等諸名字，有過有德、有偏有圓，須約六句定其法體。故圓中念破偏小智，圓中之智破偏小念，偏小之念修圓中智，偏小之智修圓中念，圓中之念即圓中智，圓中之智即圓中念。以此六句評法是非，方解一切經論名相。問家昧此，故使非念而是於智；今此圓文既云常念，顯非二邊有生滅念，雙遮雙照中正之念也。體煩惱性是觀音身，不破煩惱不立觀音。破立既忘能所斯絕，是為常念恭敬觀音，不離三毒而離三毒。若有觀音可生緣念，若見三毒須滅離者，此乃增毒，非離毒也。二、「若如」下，離念說慧之過。二、「今此」下，委明修觀之相，二：初、忘照各論四句。此之正念，染體既絕忘照不妨，即照三諦即忘三觀。雖約四句唯忘三觀，以雙非雙亦只是中，故不以色念忘俗也。以色例於一切諸法，不以非色念忘真也，合云不以非色非非色念，忘雙遮中也；不以亦色亦非色念，忘雙照中也。約照三諦，復成四句，亦以色念照俗也，亦以非色念照真也，亦以非色非非色念照雙遮中也，亦以亦色亦非色念照雙照中也。應知善忘假者方善照假，善忘空者方善照空，善忘雙非方照雙非，善忘雙亦方照雙亦。不須以空忘假、以假忘空，雙非雙亦皆悉爾也。此就圓論念，即法界無德不備，故作四句說之自在。終日忘四、終日照四，如此方是常念觀音。二、「或次」下，漸頓有諸四句。次第非念，忘四句也。次第論念，照四句也。忘照本求離於三毒，故次第離亦有四句。若得別教三觀之意，諸句可見。何者？如照空時，必須忘空以遣著故；忘照成者，必離見思。故此空觀有忘有照有離。次觀假、後觀中，皆須論於忘照離三，若不次第忘照及離，斯是圓觀，如向四句。二、「次就」下，觀釋，二：初、前七番指上。果報已上至通菩薩，皆不能破無作之集，別人雖破而在後心，今從初心故同前指。二、「今但」下，後三番當說，二：初、三毒逆順委示，二：初、約界外雙標。二、「今取」下，依法相廣釋，二：初、逆順各示，二：初、順約煩惱釋。初明毒害，二：初、二乘三毒，二：初、明毒相，二：初、合明三毒。二、「開三」下，開成八萬。既有三毒須論等分，四分各具二萬一千，是故成於八萬四千。界內既爾，界外亦然。何者？以大乘說諸法不滅。云斷惑者，但轉有漏而成無漏，入假入中。八萬四千隨觀而轉，至果乃名八萬四千波羅蜜也。二、「淨名」下，引經證。〈觀眾生品〉天女以天華散諸菩薩大弟子上，華至諸菩薩即皆墮落，至大弟子便著不墮，一切弟子神力去華不能令去。爾時天女問舍利弗：「何故去華？」答曰：「此華不如法，是以去之。」天曰：「勿謂此華為不如法。所以者何？是華無所分別，仁者自生分別想耳。」乃至云：「結習未盡，華著身耳。結習盡者，華不著也。」彼疏解云「華至菩薩皆墮落者，表菩薩住不思議解脫，生實報土，已離別惑，彼妙五欲所不能動，故華不著身皆自墮落。至大弟子便著不墮者，二乘但斷界內五欲故，世間五欲所不能動；別惑未除故，為界外上妙色聲之所染污，故訶言結習未盡華則著身。」 > Seventh, the peril of bandits and enemies, in two parts: first, listing the headings; second, under "\[Subjoining to the\] canonical text", explaining them in turn, in three: first, \[subjoining to the\] canonical text, in two: first, directly explaining bandits and enemies, in two: first, sectioning the sūtra; second, under "\[Where the\] peril \[occurs\]", explaining the meaning, in four: first, identifying where the peril occurs, in two: first, clarifying the place; second, under "Next clarifying", clarifying the peril, in two: first, explaining "filled with"; second, under "Enemies are", explaining bandits and enemies. Second, under "Second, identifying", the people who meet with peril, in two: first, showing the four meanings; second, under "Merchants are", explaining the four meanings, in four: first, explaining the merchant-leader; second, under "Since there is", explaining the merchants; third, under "Having journeyed far", explaining the precious treasures—by means of the crowd of people and the distant road, manifesting the preciousness of the treasures carried; fourth, under "Perilous road", explaining the perilous road—explaining the peril by means of the two matters of the place and the persons. Third, under "The capacity is", clarifying that there is a capacity, in two: first, indicating the four meanings in the sūtra; second, under "Therefore", comprehensively explaining the four meanings, in two: first, clarifying that the first three assist progression, in two: first, explaining \[it\], in two: first, clarifying the reason for establishing the three—taking single-minded recitation of the name as the stratagem is unsurpassed, and knowing that there is virtue upon which to rely, their courage is settled; second, under "If not", clarifying that without the three there is no progress; second, under "Therefore one knows", concluding; second, under "The three meanings", clarifying that the last one is able to stimulate, in two: first, clarifying that the proclamation is due to the three; second, under "Namo", translating the Sanskrit into Chinese. Fourth, clarifying the reception of response. Second, under "Next concluding", setting forth by concluding with the oral capacity, in two: first, bringing up the sūtra; second, under "Now saying", explaining the meaning, in two: first, clarifying in terms of awe-inspiring power; second, under "Lofty and majestic", revealing in terms of the meanings of the words. Second, verifying by affairs. Third, contemplative interpretation, in three: first, retributive result; second, under "Cultivating good", unwholesome karma—cultivating good cures evil; if evil is much and good is little, evil is a bandit; if good is much and evil is little, evil is a servant-attendant; the force of ice and charcoal: the greater can extinguish the lesser; focusing mindfulness forms the capacity, so that evil melts away and good is established; third, under "Next clarifying", afflictions, in two: first, briefly clarifying the capacity, in two: first, comprehensively clarifying that the four practices meet with bandits—because the previous six \[perils\] fully clarified the eight kinds of stimulus and response for destroying delusions, now bandits and enemies only clarifies four practices; meeting with the bandits of afflictions will run through the four teachings and of itself subsume the eight kinds; the four practices are: first, receiving and upholding the precepts; second, hearing and studying the teachings and principles; third, investigating and cultivating correct contemplation; fourth, combining the primary and auxiliary practices; a practitioner aiming to transcend the world must first receive the precepts and guard them according to circumstances; upholding the mind and studying the teachings relies on the teachings to reveal the principle; cultivating contemplation in accord with principle uses the primary to guide the auxiliary; if not for these four, when could one hope to enter sagehood?; first, under "Merchant-leader", three phrases in \[the discussion of\] precepts clarify receiving, and one phrase clarifies upholding—the five dusts can kill the mind of guarding and upholding, and are named the bandits and enemies of precepts; next, under "Or the Dharma", in hearing the Dharma, master and disciple in speaking and hearing both wish to rely on the teaching to reveal the ultimate principle; that both of these are named precious treasures is because of their expression and meaning: if one gets them, one gets both; if one loses them, one loses both; it is like recognizing the finger and only then seeing the moon; therefore we know that understanding the teachings is truly not easy, how much less so the principle; yet when teacher and pupil both delight in mingling with māras, both treasures are lost; when the teacher speaks for profit and the pupil studies for fame, both of these persons come to engage in māra’s deeds; or if the teacher is angry with the disciple or the disciple resents the teacher, both persons also encounter māra’s affairs; under "Or the mind", in cultivating contemplation, if the mind-king is correct, the mental factors are also correct; the king and factors together seek the treasure of correct wisdom; the three poisons and discursive thoughts can rob this treasure, and are most truly bandits and enemies; under "Or prajñā", in the primary and auxiliary, the correct contemplation of prajñā guides the five auxiliary practices, together revealing the treasure of principle; prajñā is like knowing the gold mine, and the five perfections are like using effort to dig it out; the bandits of the six coverings harm these two causes, turning the treasure hidden once more: this is named bandits and enemies; second, under "Applying this", clarifying stimulus through the various teachings—practitioners of the four teachings each must have the four; if they meet with bandits and enemies and single-mindedly recite the name, all four practices are accomplished; second, clarifying response by analogy—this is analogous to the previous six kinds, so it is omitted and not spoken. Second, the mental karma capacity, in two: first, listing the headings; second, under "\[Subjoining to the\] canonical text", explaining them in turn, in two: first, \[subjoining to the\] canonical text, in two: first, sectioning the sūtra; second, explaining the meaning, in two: first, directly clarifying the mental capacity, in two: first, generally indicating the sūtra text; second, under "Universally called", comprehensively explaining the meaning of the sūtra, in three: first, explaining the three poisons based on sūtras and treatises, in two: first, comprehensively explaining, in two: first, clarifying singular and compound—saying greed, anger, and delusion: these three are singular; now they are listed from the compound, hence saying lustful desire, wrathful anger, and foolish delusion; the Commentary on the Larger Text says: 'Self-love is desire; loving another is lust. Self-indignation is wrath; indignation toward another is anger. Self-confusion is foolishness; confusing another is delusion'; second, under "Some say", clarifying more or less, in two: first, the others clarify 'less'; second, under "The intention means", now clarifying 'more', in two: first, establishing that 'less' contradicts the sūtra; second, under "Now clarifying", clarifying that having more can stimulate—the quantity of poison is due to the heaviness or lightness of habituation; whether one's seeking advances or not is due to whether there is capacity or not; those without capacity, whether their poison is much or little, do not seek detachment; if they have capacity, whether the poison is much or little, all can seek detachment; the ancients did not understand and adhered to the view that having much prevents seeking; now we clarify that if one is able to be mindful, even if it is much, one still attains detachment; second, under "The Great Treatise", separately explaining, in two: first, directly and separately explaining, in three: first, greedy desire, in four: first, the Great Treatise clarifies past causes, the meaning being the same as this sūtra—the sin of slandering the sūtra traverses the various evil destinies; even if one obtains a human body, lustful desire blazes furiously without choosing between birds and beasts; if one does not seek detachment, one again sinks into the miserable destinies with no time of liberation; second, under "Not choosing", clarifying faults through present affairs—the condition of Śubhaka is briefly as in the Profound Record; Baosi was a woman of the state of Bao; King You of Zhou attacked Bao, and the people of Bao presented Si to him; the king was intensely infatuated with her; previously King You had an agreement with the feudal lords that if there were invaders, they would beat the drums and raise beacon fires, and the feudal lords would rush to aid; when infatuated with Baosi, Baosi never smiled; the king, wishing her to smile, beat the drums and raised the beacon fires; the feudal lords all arrived, but there were no invaders; Si then smiled; she also loved to hear the sound of ripping silk, so he took out silk and ripped it to suit her pleasure; when the Lord of Shen arrived with the Quanrong troops, they beat the drums and raised the beacon fires, but the feudal lords, thinking they were being deceived as before, came no more, and he was consequently defeated; third, under "Pure Abiding", two sūtras clarify worms and ghosts—each is a sentient being that, due to shared karma, assists a person's inverted confusion; the Āgama also says: 'Lust also has ghosts; when a ghost enters the mind, it causes unmeasured lustful abandonment'; fourth, under "As in the Great", the Great Sūtra clarifies much and little—if the habituated result is accomplished, the retributive result is imminent, hence saying 'ripe'; like a person whose calamity arrives and is due for the royal statute, then there are evil people who encourage and assist him in evil; the worms and ghosts are like those who assist, and hell is like the royal statute: this is the characteristic of much desire; if opposite to this, it is named the characteristic of little; second, wrathful anger, in four: first, clarifying the characteristics of anger through a metaphor; second, under "Therefore the Bequeathed", two sūtras clarify obstruction of the Path—compassion is the root of all wholesome dharmas; since anger opposes compassion, it is named robbery and named obstruction; the illuminated gate of the hundred dharmas: this is the dharma realized at the stages and abidings of the distinct and perfect \[teachings\] which is obstructed; the Benevolent Kings says: 'The first stage attains the illuminated gate of the hundred dharmas, the second stage attains a thousand dharmas,' etc.; the Treatise on the Daśabhūmika says: 'Entering the illuminated gate of the hundred dharmas increases wisdom, because one contemplates the meaning of various gates of Dharma'; the hundred dharmas should be understood as clarified in the Treatise on the Hundred Dharmas; third, under "Mahāsaṃnipāta", two sūtras clarify māra-deeds—the Buddha through the samādhi of compassion could subdue the heavenly māra; thus we know that an angry mind is conquered by māra; habituating and drawing near to wrathful anger is when retribution is ripe; fourth, under "If by analogy", analogy to the above having worms and ghosts—if worms and ghosts lie dormant, this is the characteristic of little anger; third, foolish delusion, in two: first, clarifying the faults—three phrases clarify the characteristics of deviant delusion; 'as in the Great Sūtra' should say that habituating and drawing near to foolish delusion is when retribution is ripe: these are the two results of habit and retribution for deviant delusion; when the mind of delusion is habituated to completion, the retribution of hell is ripe; second, under "By analogy with the previous", analogy with worms and ghosts, much and little varying with the person; second, under "Three poisons", concluding the faults in general; second, under "Wishing to be detached", clarifying the attainment of detachment in terms of suppression and severance, in three: first, showing that through mindfulness one attains detachment; second, under "Some say", refuting error and revealing truth, in two: first, another's explanation is not extinction and detachment—because other masters did not understand constant mindfulness, they caused the three poisons to be unable to be extinguished and detached; second, under "We now say", two sūtras clarify exhaustion and purification—the sūtra directly says 'detached', so why explain it solely as suppression?; if, because of mindfulness, one could only suppress them, then focusing mindfulness on the six syllables can purify the root of poisons; even up to achieving the Buddha Path, would it also only be suppression of deviance?; third, under "Now making", directly clarifying suppression and severance, retributive results, and cultivated causes—the bodhisattvas of the Tripiṭaka \[teachings\] suppress delusion in these three; the śrāvakas, pratyekabuddhas, bodhisattvas of the common, distinct, and perfect \[teachings\], persons of the expedient land, and persons of the real reward land: these seven sever delusion; third, under "Asking about detachment", clarifying constant mindfulness through questions and answers, in two: first, raising an objection that mindfulness is not detachment from delusion; second, under "Answering that the sūtra", explaining that mindfulness is wisdom, in two: first, briefly clarifying the virtue of correct mindfulness, in two: first, the efficacy of clarifying wisdom as identical to mindfulness—the various names such as mindfulness, thought, contemplation, and wisdom have faults and virtues, biased and perfect; one must define their dharma-essence through six propositions; thus mindfulness of the perfect Middle destroys biased and inferior wisdom; wisdom of the perfect Middle destroys biased and inferior mindfulness; biased and inferior mindfulness cultivates wisdom of the perfect Middle; biased and inferior wisdom cultivates mindfulness of the perfect Middle; mindfulness of the perfect Middle is identical to wisdom of the perfect Middle; wisdom of the perfect Middle is identical to mindfulness of the perfect Middle; only by evaluating the right and wrong of dharmas with these six propositions can one understand the names and characteristics of all sūtras and treatises; the questioner was blind to this, and therefore took mindfulness to be wrong and wisdom to be right; now since this perfect text says 'constantly mindful', it reveals that this is not a mindfulness of arising and perishing in the two extremes, but correct mindfulness in the Middle that doubly precludes and doubly illuminates; realizing that the nature of afflictions is the body of Avalokiteśvara, one does not destroy afflictions and does not establish Avalokiteśvara; when destroying and establishing are both forgotten, the active and passive are obliterated: this is constantly being mindful of and revering Avalokiteśvara, being detached from the three poisons without being detached from the three poisons; if there is an Avalokiteśvara toward whom one gives rise to conditioned mindfulness, and if one sees that the three poisons must be extinguished and abandoned, this merely increases poisons, and is not detachment from poisons; second, under "If like", the fault of speaking of wisdom apart from mindfulness; second, under "Now this", elaborately clarifying the characteristics of cultivating contemplation, in two: first, discussing the four alternatives for forgetting and illuminating respectively—for this correct mindfulness, since defiled substance is obliterated, forgetting and illuminating do not obstruct each other; identical to illuminating the three truths, it is identical to forgetting the three contemplations; although in terms of the four alternatives it only forgets the three contemplations, because double negation and double affirmation are merely the Middle, one does not use mindfulness of form to forget the conventional; taking form as an analogy for all dharmas, one does not use mindfulness of non-form to forget the ultimate; it should say: one does not use mindfulness of neither form nor non-form to forget the doubly precluding Middle; one does not use mindfulness of both form and non-form to forget the doubly illuminating Middle; in terms of illuminating the three truths, it again forms four alternatives: one also uses mindfulness of form to illuminate the conventional; one also uses mindfulness of non-form to illuminate the ultimate; one also uses mindfulness of neither form nor non-form to illuminate the doubly precluding Middle; one also uses mindfulness of both form and non-form to illuminate the doubly illuminating Middle; one should know that only one who is skilled in forgetting the provisional is skilled in illuminating the provisional; only one who is skilled in forgetting emptiness is skilled in illuminating emptiness; only one who is skilled in forgetting double negation illuminates double negation; only one who is skilled in forgetting double affirmation illuminates double affirmation; there is no need to use emptiness to forget the provisional, or to use the provisional to forget emptiness; double negation and double affirmation are both likewise; discussing mindfulness in terms of the perfect \[teaching\], the dharmadhātu lacks no virtue, hence one can formulate the four alternatives and expound them with ease; all day long forgetting the four, all day long illuminating the four: only this is constant mindfulness of Avalokiteśvara; second, under "Or sequentially", there are various sets of four alternatives for gradual and sudden—gradually negating mindfulness is the four alternatives of forgetting; gradually discussing mindfulness is the four alternatives of illuminating; forgetting and illuminating originally seek detachment from the three poisons, hence sequential detachment also has four alternatives; if one grasps the meaning of the three contemplations of the distinct teaching, the various propositions will be apparent; why?; as when illuminating emptiness, one must forget emptiness in order to dispatch attachment; when forgetting and illuminating are accomplished, one must be detached from view and thought \[delusion\]; therefore this contemplation of emptiness has forgetting, illuminating, and detachment; next contemplating the provisional, and afterwards contemplating the Middle, both must discuss the three of forgetting, illuminating, and detachment; if forgetting, illuminating, and detachment are not sequential, this is the perfect contemplation, like the four alternatives above; second, under "Next in terms of", contemplative interpretation, in two: first, the previous seven kinds refer to what was said above—from the retributive result up to the common bodhisattva, none can destroy the arising of unproduced \[karma\]; although distinct persons destroy it, it is in their later minds; now following the initial mind, it refers to the above as before; second, under "Now only", the latter three kinds will be explained, in two: first, elaborately showing the adverse and conformable \[aspects\] of the three poisons, in two: first, doubly indicating them in terms of beyond the realms; second, under "Now taking", extensively explaining according to the characteristics of dharmas, in two: first, respectively showing the adverse and conformable, in two: first, explaining conformably in terms of afflictions; first clarifying poisonous harm, in two: first, the three poisons of the two vehicles, in two: first, clarifying the characteristics of the poisons, in two: first, combinedly clarifying the three poisons; second, under "Expanding the three", expanding to form the eighty thousand—since there are the three poisons, one must discuss the equal parts; the four parts each possess twenty-one thousand, and therefore they form eighty-four thousand; as it is within the realms, so it is beyond the realms; why?; because the Mahāyāna says all dharmas are unperishing; saying that one severs delusions only means transforming the defiled into the undefiled, entering the provisional and entering the Middle; the eighty-four thousand transform in accord with contemplation, and at the stage of fruition are named the eighty-four thousand pāramitās; second, under "Vimalakīrti", citing a sūtra as verification—in the 'Contemplating Sentient Beings' chapter, the heavenly maiden scattered heavenly flowers over the bodhisattvas and great disciples; when the flowers reached the bodhisattvas, they immediately all fell down; when they reached the great disciples, they clung to them and did not fall; all the disciples used their spiritual power to remove the flowers, but could not make them go; at that time the heavenly maiden asked Śāriputra, 'Why remove the flowers?'; he replied, 'These flowers are not in accordance with the Dharma, therefore I remove them'; the goddess said, 'Do not say that these flowers are not in accordance with the Dharma; why?; these flowers make no distinction; you yourself give rise to discriminative thoughts,' and so forth, up to, 'Because residual habituations are not exhausted, the flowers cling to your body; when residual habituations are exhausted, the flowers do not cling'; that commentary explains: 'When the flowers reach the bodhisattvas and all fall down, this signifies that the bodhisattvas dwell in inconceivable liberation, are born in the real reward land, and have already detached from distinct delusions; the wondrous five desires cannot move them, so the flowers do not cling to their bodies and all fall down of themselves; when they reach the great disciples and cling without falling, this is because the two vehicles have only severed the five desires within the realms, so the worldly five desires cannot move them; but because distinct delusions have not been eliminated, they are defiled by the superior, wondrous forms and sounds beyond the realms; therefore she scolded them, saying that because residual habituations are not exhausted, the flowers cling to the body.' > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1729.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1729.2.7) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1729.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1729~en-mt.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1729.2.6](https://indike.org/pramana/in.bauddha.taisho.1729.2.6) · Pramāṇa