觀音義疏記 4.23

4.23

第三、四偈勸持供養，又為二：初、二行一句勸持，二、一行三句勸供養。初又二：初、一行重舉前口業機應，以為勸由。由前口業居初，舉一攝二，所以特舉。官訟軍陣者，水火難稀、鬼虎事寡，運衰方值，諍訟事眾世之諍本，財色田宅日用有之，勸持則要也。刀杖幽執有過方遭，軍陣王役事非由己。又捔力相持白刃森目，刀杖案籍賒死之難。賊奪有財非如師旅，斯亦勸之要也。次、一行一句正勸，又二：初、三句約權實格量，次、二句結勸。先舉菩薩實證實益為格量本，勝彼九界權乘慈智，故云勝世間音。秖音塵一法，以實智佛眼觀之，即實諦妙音；權智法眼觀之，即俗諦世音。此實證也。緣中道修慈名為梵音，此慈能與機會名海潮音。譬不失度，此實益也。與夫九界生法二慈作意應物，豈復為類？故云勝彼格量明矣。二句結勸。初勸常念，有事理二行云云。若事理行成，自見菩薩色法二身，故一句復止疑勸也。次、一行三句勸供養。初一句歎菩薩清淨三業。從正命生故云淨聖，言共堪受供養也。正命是聖法，人稟此法名人為聖，故云觀音淨聖。次、別舉德以為勸由。「於苦惱」下二句，頌上施無畏德。苦惱死厄，怖畏處也。作依怙，無畏力也。如幼子恃怙父母，更何所畏？即指前現權實身說為父母，護三乘子免二死厄。「具一切」下三句，舉福田勸。具一切功德，舉菩薩報身敬田。慈眼視眾生，舉應身恩田。福聚海無量，總歎二田。高出如山之謂聚，深廣無際之謂海，亦是二田所依，歎法身也。頂禮，正勸以三業供養也，身儀事顯，故特舉之，必具三業。上文脫瓔珞，望今乃互舉耳。又此勸事，普一切皆得供養。百金之瓔孰人可辯？又能嚴，尚貴所嚴，豈復輕耶？觀心者身業勤，則增長福德，供養應身口業勤，則說般若供養。報身意業勤，則會理供養法身云云。釋偈竟。

Third, the four verses encouraging upholding [the name] and making offerings are also divided into two: first, two lines and one sentence encouraging upholding; second, one line and three sentences encouraging offerings. The first also has two parts: first, one line re-states the preceding stimulus and response of verbal karma as the reason for encouragement. Because the preceding verbal karma was first, citing one subsumes the other two; hence it is specially cited. Regarding legal disputes and military ranks: perils of water and fire are rare, and incidents of ghosts and tigers are few, encountered only when fortune declines; disputes and litigation are numerous matters, being the basis of worldly strife, occurring daily regarding wealth, sex, and landed estates, so encouraging upholding is essential. Knives, staves, and imprisonment are encountered only when one has transgressed; military ranks and royal service are matters not up to oneself. Moreover, contending forces face each other with gleaming naked blades before their eyes; knives, staves, and official dossiers carry the peril of deferred death. Bandits plundering possessions are not like armies; this is also essential to encourage. Next, one line and one sentence directly encourage, also in two parts: first, three sentences evaluate in terms of the expedient and the real; next, two sentences conclude with encouragement. First, citing the bodhisattva's real realization and real benefit as the basis for evaluation, surpassing the compassion and wisdom of the expedient vehicles of those nine realms, it therefore says "surpassing the sounds of the world." Merely the single dharma of sound-dust, when viewed with real wisdom and the Buddha eye, is the wondrous sound of the real truth; when viewed with expedient wisdom and the Dharma eye, it is the worldly sound of the conventional truth. This is the real realization. Cultivating compassion conditioned on the Middle Way is called the brahma sound; this compassion being able to accord with capacity without missing is called the ocean tide sound. An analogy for never missing the measure: this is the real benefit. Compared with the nine realms' sentient-conditioned and dharma-conditioned compassions acting deliberately to respond to beings, how could they even be of the same class? Therefore, it is clear that they surpass them in evaluation. The two sentences conclude with encouragement. First, encouraging constant mindfulness, which includes the two practices of phenomena and principle, and so forth. If the practices of phenomena and principle are accomplished, one naturally sees the two bodies of form and dharma of the bodhisattva; hence one sentence further dispels doubt and encourages. Next, one line and three sentences encourage offerings. The first sentence praises the bodhisattva's pure three karmas. Arising from right livelihood, it therefore says "pure holy one," meaning being equally capable of receiving offerings. Right livelihood is the holy Dharma; a person who embodies this Dharma is named a holy person; hence it says "Avalokiteśvara, the pure holy one." Next, separately citing virtues as the reason for encouragement: the two lines from "In suffering and distress" down praise the above virtue of bestowing fearlessness. Suffering, distress, and the peril of death are places of fright and fear. Being a reliance and refuge is the power of fearlessness. Just as a young child relies on parents, what more is there to fear? This points to the earlier manifestation of expedient and real bodies preaching as parents, protecting the children of the three vehicles from the peril of the two deaths. The three lines from "Endowed with all" down cite the field of merit to encourage. "Endowed with all merits" cites the bodhisattva's field of reverence, the saṃbhogakāya. "Viewing sentient beings with eyes of compassion" cites the field of gratitude, the nirmāṇakāya. "An ocean of accumulated merit, immeasurable" generally praises the two fields. Rising high like a mountain is called "accumulation"; deep and vast without boundary is called an "ocean"; this is also that upon which the two fields rely, praising the dharmakāya. Prostrating with the crown of the head directly encourages making offerings with the three karmas; physical comportment is an overt matter, so it is specially cited, but it must include all three karmas. The earlier text removing the necklace, compared to this, is merely a mutual mention. Furthermore, in this encouragement of phenomenal [offerings], everyone universally can make offerings. Who could procure a necklace of a hundred [pieces of] gold? Furthermore, if that which adorns is still precious, how could that which is adorned be held lightly? Contemplating the mind: diligence in physical karma increases blessings and virtue, making offerings to the nirmāṇakāya; diligence in verbal karma expounds prajñā, making offerings to the saṃbhogakāya; diligence in mental karma accords with principle, making offerings to the dharmakāya; and so forth. The explanation of the verses is finished.