觀音義疏記 4.16

4.16

第二、十八偈正答，又二：初、十三偈頌初章，次、五偈頌後章。初又二：初、十二偈明口業機應。次、一行略頌身意二種機應。上文七難表六大種，而云假令，多舉諸難亦是表此。今偈加推墮二山、惡獸蛇蠍，此四皆識種攝。毒藥從人及蟲鬼識種攝，從塵體地種攝，雨雹水種攝，又合羅剎鬼難，加六成十二難。初、一偈火難，上文例作三科釋，貼文、事證、觀解。於觀中，初、廣約十番，遭苦稱名成機致感。次、約別圓二種本住法門及慈悲誓願，顯前十界圓益。今但略作貼文一釋，餘可準上，不復備敘。講者應具示其意，使義觀不壅，有益來者。言大火坑者，上直云大火，此加之以坑，大而更深，意顯聖力。火無淺小皆能成難，況乎大坑。設使劫火從地獄至初禪，如此大坑滿中紅焰，菩薩亦能或以吹滅，或以口噏、或復手遮，令其不燒或作涼池。次、一偈水難，上得淺處即能免難。若加龍鬼，淺亦可畏，故值死緣多重於上，文彌彰聖應爾。次、一偈墮須彌難，如日住空，顯聖力難思。然但是假設，何人能到？復被推等，設有此事，聖無不為。頂生人王能上妙高，因貪帝位還降人間，若能稱名必有免理。四、一偈墮金山難，五、一偈怨賊難，六、一偈王難，七、一偈枷鎖難，八、一偈毒藥難，大慈等愛，理合均除。而還著本人者，被害稱名，機成須救。能害無機，惡心自剋，非聖使然。又毒藥有鬼，須得著人；若不殺他，必須自害。

Second, the eighteen verses of the direct reply are also divided into two: first, thirteen verses praising the former section; next, five verses praising the latter section. The first also has two parts: first, twelve verses explaining the stimulus and response of verbal karma; next, one verse summarily praising the stimulus and response of both physical and mental karma. Above, the seven perils represented the six great elements, and the text said "suppose," so introducing many perils also represents this. Now the verses add: being pushed down from the two mountains, ferocious beasts, and snakes and scorpions; these four are all subsumed under the consciousness element. Poison is subsumed under the consciousness element of humans, insects, and ghosts, and under the earth element in terms of dust matter; rain and hail are subsumed under the water element; and together with the peril of rākṣasa ghosts, adding six makes twelve perils. First, the one verse on the peril of fire: as in the earlier text, it is explained using three rubrics: adhering to the text, phenomenal verification, and contemplative interpretation. In the contemplative interpretation, first, in detail regarding the ten turns, encountering suffering and calling the name forms the capacity and brings about the response. Next, regarding the two kinds of foundational abiding dharmamukhas of the separate and perfect [teachings] and the vows of compassion, the perfect benefit of the preceding ten realms is revealed. Here, only the single explanation adhering to the text is briefly given; the rest can follow the above and will not be fully recounted. Lecturers should fully indicate its meaning so that the doctrine and contemplation are unobstructed and beneficial to future students. The words "great pit of fire": above it simply said "great fire"; here "pit" is added to it, being large and even deeper, intending to manifest the holy power. If fire has neither shallowness nor smallness, it can always cause peril; how much more so a great pit! Even if the fire of the kalpa reached from hell to the first dhyāna, and such a great pit were filled with red flames, the bodhisattva could also blow it out, inhale it with the mouth, or shield it with the hand, preventing it from burning or turning it into a cool pool. Next, the one verse on the peril of water: above, reaching a shallow place already allowed escape from the peril. If dragons and ghosts are added, even shallows are frightening; thus, encountering the conditions of death is much heavier than above, and the text reveals the holy response all the more. Next, the one verse on the peril of falling from Mount Sumeru: [staying in the air] like the sun in space manifests the inconceivable holy power. Yet this is merely a hypothetical: what person could reach there and moreover be pushed? Even if this were so, there is nothing the holy one cannot do. The human king Mūrdhaka could ascend Mount Meru; because of greed for Indra's throne, he fell back down to the human world. If one can call the name, there is definitely a principle for escape. Fourth, the one verse on the peril of falling from the Golden Mountain; fifth, the one verse on the peril of resentful bandits; sixth, the one verse on the peril of the king; seventh, the one verse on the peril of fetters and shackles; eighth, the one verse on the peril of poison. Great compassion loves all equally, so in principle they ought to be eliminated uniformly. Yet [the poison] rebounds onto the original person: the one harmed calls the name, their capacity is fulfilled, and they must be saved. The harm-doer lacks the capacity; their evil mind recoils on themselves, not caused by the holy one. Furthermore, poisons have ghosts that must afflict someone; if they do not kill the other, they must harm oneself.