觀音義疏記 4.8

4.8

二、「或漂」下一行，頌第二水難。三、「或在」下一行，加頌墮須彌峯。四、「或被」下一行，加頌墮金剛山。五、「或值」下一行，超頌怨賊難。六、「或遭」下一行，頌刀杖難。七、「或囚」下，頌幽執難。八、「呪詛」下，加頌呪詛難。還著本人者，凡呪毒藥乃用鬼法欲害於人，前人邪念方受其害，若能正念還著本人。如《譬喻經》中，有清信士初持五戒，後時衰老多有廢忘。爾時山中有渴梵志，從其乞飲。田家事忙不暇看之，遂恨而去。梵志能起尸使鬼，召得殺鬼，勅曰：「彼辱我，往殺之。」山中有羅漢，知，往詣田家，語言：「汝今夜早然燈，勤三自歸口誦，守口身莫犯偈，慈念眾生可得安隱。」主人如教通曉念佛誦戒。鬼至曉求其微尤，無能得害。鬼神之法人令其殺即便欲殺，但彼有不可殺之德，法當却殺其使鬼者，其鬼乃恚欲害梵志。羅漢蔽之，令鬼不見。田家悟道，梵志得活。《輔行》引此云「正是觀音經中還著於本人之文。」九、「或遇」下，追頌羅剎難。十、「若惡」下，加頌惡獸難。十一、「蚖蛇」下，加頌蛇蠍難。十二、「雲雷」下，加雷雨難。足前七難而為十二，皆須具約報業煩惱六道四教一一釋之。若論所表，不出六種，須彌金剛亦是地種、雷雨屬水、獸蛇呪詛同是有情皆表識種。菩薩因中於此大種修別圓觀，今住六種如實之際，故遍法界救諸苦難，皆令得住六種本際。斯是觀音證惡法性、於惡自在，方能任運遍赴諸難。以要言之，一切依正皆是觀音妙身妙心，一切眾生於聖色心而自為難，求救三業亦即觀音，是故機成即時而應。當以此義念念觀之，何患不同觀音利物。二、「眾生」下一行，總頌三毒二求。一切眾生多於界內貪瞋邪見，及以界外三毒之惑，外則無於報得男女、內則乏於定慧男女，致招二種生死困厄，是故名為無量苦逼。若其能以正助為機，即感真身妙智之力，救於二種世間之苦。疏解長行三毒二求，義該一切，對今重頌更無所遺。二、「具足」下，頌次答普門示現，二：初、正頌示現，二：初、一行超頌總答。長行先別後總，以總結別；今頌先總後別，開總出別。前後互顯矣。長行總答云「以種種形遊諸國土度脫眾生」，今頌却論能應之由，由神通力及智方便也。若匪千如全體之用，不名具足神通力也。通雖性具，復由廣修妙智方便照性發通，故得普門示現自在。十方無外、三土非他，不離一心遍應諸剎。二、「種種」下，追頌別答。上長行中別列諸身，身皆三業；今頌別示三業，業皆遍周。重頌之巧也。文三：初一行別頌身業普應。合明十界，但示三塗，以下況上也。又種種惡趣通指九界，九界望佛皆名為惡。次別舉三塗，極惡故也。九界二死皆有四相，漸令除滅歸於常寂。二、「真觀」下，頌意業普觀，二：初一行明本觀慈悲有五，觀字皆去聲呼，具明三觀及以慈悲。真觀，空也。清淨觀，假也。假從空得，無見思染，故名清淨。又空唯自淨，假令他淨，故名清淨。又不思議假，三觀具足離三惑染，故名清淨。廣大智慧觀，中也。雙遮雙照、無偏無待，即平等大慧也。此之三觀，或次第修、或不次修，無不皆以慈悲合運。而其慈悲皆稱觀者，其意有二：一者慈悲是觀，如四無量心，名四種禪，禪即觀也。觀音乃以無緣慈悲觀察眾生，名慈悲觀。二者慈悲之法必用三觀，良以三觀能成眾行，用三觀拔苦故名悲觀，用三觀與樂故名慈觀。故上文云「即時觀其音聲皆得解脫」，豈非悲心用於三觀？雖有二解，體是一也。菩薩從初至于鄰極，三觀慈悲未始離念，故令眾生常願修此、常仰茲觀。疏解長行冥顯二應，因中合有本觀慈悲，後譯重頌果有其文，信智者言冥符佛意。二、「無垢」下一行，明智光遍照。三觀慈悲，因中立誓也；智光遍照，果上益物鑒機也。無垢淨光照窮正性察其本末，若其不破三惑諸暗，二死風火何能普益？二世間機火災至初禪，喻同居生死。風災至三禪，喻實報生死。水災至二禪，喻方便生死。舉二不言水者，中可例知。三、「悲體」下一行，頌口業普說，二：初二句頌二輪化本。說雖在口，必假身意為授法本。初句者，為法現形本期救苦，故說法身名為悲體。此身先用戒德警人，如天震雷，物無不肅。次句者，菩薩以慈而為心意，無緣而被名之為妙，物無不覆，譬若大雲。二輪既施，然可授法。二、「澍甘」下二句，正頌口輪說法。甘露者，智者云：「諸天不死之神藥」也。所宣至理解必無生，若匪無生焉能不死？本性常法非說那知？於慈雲中澍大法雨，眾生受者三惑焰滅，以茲三普為入道門，故當別頌普門義也。二、「諍訟」下，加頌顯機。長行顯應以被冥機，疏以施瓔彰顯機義；今逢重頌有顯機文，益見天台冥契聖旨。事係訟庭身臨戰陣，心憂刑罰命慮兵殘，今昔冤仇此時合會，一心致感眾難皆祛。亦可例前疏釋七難、通於三障，即諍訟等義該諸有及以三乘。思之可見。三、「妙音」下三行，雙頌二勸，二：初、頌勸受持，二：初一行明智境深妙以勸常念。初三句中有五音字，皆是眾生稱唱言音。以由菩薩妙智觀故皆成妙境，三智照故音成三境，雙遮空有即成妙音，雙照空有即成世音。世即二世間也。不別而別，此二音字中智境也。梵是四等慈悲喜捨四觀照之，即成俗諦，故名梵音。稱俗照機，若熟若脫時節不差，名海潮音。此二音字，假智境也。畢竟空智出九界情，照眾生音超二世相，是故名為勝世間音。此一音字，空智境也。言雖次第，觀在一心，智外無音、音外無智，境智冥一思慮頓忘。是故須常念者，正勤持念也。此之類音雖是眾生口業所發，大聖三智照成三諦即是三身，故勸行者念此三身。言常念者，如疏解云「即是正念，非破非立、無能無所，三諦俱照、三觀俱亡，不次不偏名常名正，若其然者名為妙機。」二、「念念」下一行，明感應難測以勸勿疑。上先舉境智，次勸常念；今先勸勿疑，次陳感應。左右互顯耳。言念念者，相續繫念也。念即觀音深妙智境，雖達常住未免遷流，即於遷流照常境智，是則念念不離觀音。如大師示眾偈云「實心繫實境，實緣次第生。實實迭相注，自然入實理。」言實緣者，剎那念也。次第而起，一一皆是實觀之緣。如是繫念唯慎生疑，疑兕若生理境斯障，故明聖德以勸息疑。縱久修不成、求之未應，須知淨聖冥資不虛，於二死中如父如母可依可怙，念念持護感應必彰。然疑有三，所謂疑人、疑法、疑自。今但舉人，其二可息。勸令常念復誡生疑，疑去念成，勸持意足。二、「具一」下一行，頌勸供養。先舉功德，方勸頂禮。初句總示一切功德，次二句別彰慈眼及以福聚。慈為善本、福收萬行，結示普門勸修供養。禮既屬身，身必具口，非意不行，頂禮已成三業供養。

Second, the one line starting with “Or drifting” restates in verse the second peril, that of water.

Third, the one line starting with “Or standing” additionally restates falling from Mount Sumeru.

Fourth, the one line starting with “Or pursued” additionally restates falling from the Diamond Mountain.

Fifth, the one line starting with “Or meeting” restates in advance the peril of enemies and bandits.

Sixth, the one line starting with “Or encountering” restates the peril of knives and staves.

Seventh, from “Or imprisoned” onward restates the peril of imprisonment and fetters.

Eighth, from “Incantations and curses” onward additionally restates the peril of curses and witchcraft.

Regarding “returning and adhering to the original person”: whenever spells and poisons are used, one employs ghost-methods intending to harm others. Only if the other person harbors deviant thoughts will they suffer harm; if they can maintain right mindfulness, [the harm] returns and adheres to the original person. As in the *Dṛṣṭānta Sūtra*, there was an upāsaka who initially upheld the five precepts, but later in old age fell into neglect and forgetfulness. At that time, a thirsty brahmacārin in the mountains begged water from him. Busy with farming matters, he had no time to attend to him, so the brahmacārin left in anger. The brahmacārin was capable of corpse-raising and commanding ghosts; summoning a lethal ghost, he ordered: “He insulted me; go and kill him.” An arhat in the mountains knew of this, went to the farmer's house, and said to him: “Tonight, light a lamp early, diligently recite the three refuges, chant the verses on guarding body and speech against infractions, and mindfully extend loving-kindness to sentient beings; then you may obtain peace.” The host followed the instructions, keeping mindful of the Buddha and reciting the precepts until dawn. When the ghost arrived, he searched until dawn for the slightest fault in him, but was unable to harm him. By the law of ghosts and spirits, when ordered to kill they wish to kill at once; however, since the man possessed virtue that could not be killed, the rule dictated that it turn back to kill the one who commanded the ghost. The ghost then grew enraged and wished to harm the brahmacārin. The arhat shielded him, making him invisible to the ghost. The farmer attained the Way, and the brahmacārin was spared his life. The *Fuxing* quotes this, stating: “This is precisely the text in the Avalokiteśvara Sūtra on ‘returning and adhering to the original person.’”

Ninth, from “Or encountering” onward restates subsequently the peril of rākṣasas.

Tenth, from “If evil” onward additionally restates the peril of ferocious beasts.

Eleventh, from “Vipers and snakes” onward additionally restates the peril of snakes and scorpions.

Twelfth, from “Clouds and thunder” onward adds the peril of thunder and rain.

Supplementing the former seven perils to make twelve, all must be fully explained in terms of retribution, karma, and affliction, across the six destinies and the four teachings.

If one discusses what they signify, they do not exceed the six elements: Mount Sumeru and the Diamond Mountain are the earth element; thunder and rain belong to water; beasts, serpents, and curses all involve sentient beings and signify the consciousness element. In his causal stage, the Bodhisattva cultivated the distinct and perfect contemplations upon these great elements; now, abiding in the true reality of the six elements, he rescues all from suffering throughout the dharmadhātu, causing all to abide in the fundamental reality of the six elements. This is Avalokiteśvara realizing the Dharma-nature of evil phenomena and attaining sovereignty over evil, enabling him spontaneously to respond universally to all perils. In short, all dependent and primary retributions are Avalokiteśvara's wondrous body and wondrous mind; all sentient beings create perils for themselves within the sacred form and mind, and their three karmas that seek rescue are also Avalokiteśvara. Therefore, when the capacity is complete, the response is immediate. One should contemplate this meaning thought after thought; why worry about not being identical with Avalokiteśvara in benefiting beings?

Second, the one line starting with “Sentient beings” summarizes in verse the three poisons and two quests. All sentient beings mostly harbor greed, anger, and deviant views within the realms, as well as the afflictions of the three poisons beyond the realms; externally they lack sons and daughters obtained through karmic retribution, and internally they lack the sons and daughters of meditative absorption and wisdom, thus incurring the hardships of the two kinds of birth and death; therefore they are said to be “oppressed by immeasurable suffering.” If they can take the direct and auxiliary [practices] as their capacity, they will stimulate the power of the true body and wondrous wisdom, rescuing them from the suffering of the two worlds. The commentary's explanation of the prose on the three poisons and two quests comprehensively covers everything, leaving nothing out when compared to the present restatement in verse.

Second, from “Fully endowed” onward restates the subsequent answer regarding the universal gate manifestation, divided into two: first, directly restating the manifestation, in two: first, one line restating in advance the general answer. The prose went from the specific to the general, concluding the specific with the general; the present verse moves from the general to the specific, unfolding the specific out of the general. The preceding and subsequent illuminate each other. The general answer in the prose says: “Roams throughout lands in various forms, delivering sentient beings.” The present verse instead discusses the source of the capacity to respond: it stems from the power of supernatural penetration and the expedient means of wisdom. If it were not the functioning of the entire substance of the thousand suchnesses, it could not be called “fully endowed with the power of supernatural penetration.” Although supernatural penetration is inherent in the nature, one furthermore broadly cultivates wondrous wisdom and expedient means to illuminate the nature and manifest penetration; thus one attains sovereignty in the universal gate manifestation. The ten directions have no exterior, and the three lands are not external; without departing from the one mind, he universally responds throughout all lands.

Second, from “Various” onward restates subsequently the specific answers. In the prose above, the various bodies were listed separately, and the bodies all comprise three karmas; the present verse separately demonstrates the three karmas, and the karmas are all universal. Such is the skillfulness of the restatement in verse. The text has three parts: first, one line separately restates the universal response of bodily karma. Properly, it should elucidate the ten realms, but it only displays the three evil destinies, using the lower to illustrate the higher. Furthermore, “various evil destinies” generally refers to the nine realms; when compared to the Buddha, the nine realms are all designated as evil. Next, it singles out the three destinies because they are extremely evil. The nine realms and the two births and deaths all have four marks; he gradually causes them to be eliminated and return to eternal tranquility.

Second, from “True contemplation” onward restates the universal contemplation of mental karma, divided into two: first, one line clarifies the five primary contemplations and compassions. The character for contemplation (guan) is in all cases pronounced in the falling tone, fully clarifying the three contemplations as well as loving-kindness and compassion. “True contemplation” is emptiness. “Pure contemplation” is provisionality. The provisional is derived from emptiness, free from the defilement of views and thoughts; hence it is called pure. Moreover, emptiness purifies only oneself, while provisionality causes others to be purified; hence it is called pure. Again, the inconceivable provisional is fully endowed with the three contemplations and free from the defilement of the three delusions; hence it is called pure. “Vast, great wisdom contemplation” is the Middle. Doubly negating and doubly illuminating, without bias and without dependence, it is the equal great wisdom. These three contemplations are cultivated either sequentially or non-sequentially, and without exception they operate jointly with loving-kindness and compassion. That loving-kindness and compassion are both called contemplation has two meanings: first, loving-kindness and compassion are contemplation, just as the four immeasurable minds are called the four kinds of dhyāna, and dhyāna is contemplation. Avalokiteśvara observes sentient beings with non-objective loving-kindness and compassion; hence it is called the contemplation of loving-kindness and compassion. Second, the dharma of loving-kindness and compassion necessarily employs the three contemplations; this is truly because the three contemplations can consummate all practices. Using the three contemplations to eradicate suffering is called the contemplation of compassion; using the three contemplations to bestow joy is called the contemplation of loving-kindness. Therefore the text above says, “He immediately observes their sounds, and all attain liberation.” Is this not the compassionate mind employing the three contemplations? Although there are two interpretations, their essence is one. From the beginning to the brink of the ultimate, the Bodhisattva has never parted in thought from the three contemplations and loving-kindness and compassion; hence he leads sentient beings always to aspire to cultivate this and always to revere this contemplation. The commentary explained that the prose covers both hidden and manifest responses, and that in the causal stage there must be the fundamental contemplations and compassion; the later translation's restatement in verse indeed possesses this text, proving that Zhiyi's words implicitly tally with the Buddha's intent.

Second, the one line starting with “Undefiled” clarifies the universal illumination of the light of wisdom. The three contemplations and loving-kindness and compassion are the vows established in the causal stage; the universal illumination of the light of wisdom is the fruit's benefit to beings through examining capacities. The undefiled pure light illuminates exhaustively to the true nature and examines its roots and branches; if it did not destroy the darkness of the three delusions, how could it universally benefit amidst the wind and fire of the two births and deaths? The capacities of the two worlds: the disaster of fire reaches the first dhyāna, symbolizing the birth and death of common abode; the disaster of wind reaches the third dhyāna, symbolizing the birth and death of true retribution; the disaster of water reaches the second dhyāna, symbolizing the birth and death of expedient means. Mentioning two without speaking of water is because the middle can be inferred accordingly.

Third, the one line starting with “Substance of compassion” restates the universal preaching of vocal karma, divided into two: first, two lines restate the basis of the transformation through the two wheels. Although preaching resides in the mouth, it must depend on body and mind as the basis for transmitting the Dharma. The first line means: manifesting a form for the sake of the Dharma fundamentally intends to rescue from suffering; hence the Dharmakāya is called the substance of compassion. This body first uses the virtue of precepts to awaken people, like thunder shaking the heavens, inspiring awe in all things. The second line means: the Bodhisattva takes loving-kindness as mind and intent, extending non-objective cover called wondrous, sheltering all things, likened to a great cloud. Once the two wheels are deployed, then the Dharma may be transmitted.

Second, the two lines starting with “Raining down sweet dew” directly restate the verbal wheel's preaching of the Dharma. “Sweet dew,” Zhiyi says, is “the miraculous medicine of immortality of the gods.” The supreme principle proclaimed must be unborn; if not unborn, how could it be deathless? How could the eternal Dharma of the fundamental nature be known without being preached? Raining down the great rain of Dharma from within the cloud of loving-kindness, those sentient beings who receive it extinguish the flames of the three delusions. Taking these three universalities as the entry gate to the Way, one should therefore separately restate the meaning of the universal gate.

Second, from “Litigation” onward additionally restates the manifest capacity. The prose had a manifest response to address hidden capacities, and the commentary used the bestowing of the necklace to make clear the meaning of manifest capacities; now, encountering the verse text which has manifest capacities, it is all the more apparent that Tiantai implicitly accords with the holy intention. Affairs tied to the court of litigation, bodies facing the battlefield, minds anxious over punishments, and lives fearing slaughter by weapons—past and present enmities converging at this time—by focusing the mind to induce stimulus, all perils are dispelled. One may also apply by analogy the earlier commentary explaining the seven perils as extending through the three hindrances: litigation and the like broadly cover all realms of existence as well as the three vehicles. Reflecting on this will make it apparent.

Third, the three lines starting with “Wondrous sound” double-restate the two exhortations, in two: first, restating the exhortation to uphold, in two: first, one line clarifies that the realm of wisdom is profound and wondrous, so as to exhort constant mindfulness. In the first three lines there are five instances of the character for “sound” (yin), all of which are the voiced sounds recited and sung by sentient beings. Because they are contemplated by the Bodhisattva’s wondrous wisdom, they all become wondrous objects; because the three wisdoms illuminate them, the sounds become the three objects. Doubly negating emptiness and existence makes “wondrous sound”; doubly illuminating emptiness and existence makes “world sound.” “World” refers to the two worlds. Distinguishing without distinction, these two instances of the character “sound” are the objects of Middle wisdom. “Brahma” means observing them with the four contemplations of the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—which constitutes conventional truth; hence it is called “Brahma sound.” Accordant with the conventional to illuminate capacities, whether ripening or liberating without missing the timing, is called “sea-tide sound.” These two instances of the character “sound” are the objects of provisional wisdom. The wisdom of ultimate emptiness transcends the sentiments of the nine realms; illuminating sentient beings' sounds, it surpasses the marks of the two worlds; therefore it is called “sound that surpasses the worldly.” This one instance of the character “sound” is the object of empty wisdom. Though spoken sequentially, the contemplation is in the one mind: outside wisdom there is no sound, and outside sound there is no wisdom; object and wisdom merge into one, and discursive thought is suddenly forgotten. Therefore one must “constantly be mindful,” which means diligently and correctly maintaining mindfulness. Although sounds of this sort are issued by the vocal karma of sentient beings, the Great Sage’s three wisdoms illuminate them into the three truths, which are the three bodies; hence he exhorts practitioners to be mindful of these three bodies. Regarding “constant mindfulness,” as the commentary explains: “It is right mindfulness, neither negating nor establishing, without subject or object; all three truths illuminated, all three contemplations forgotten; non-sequential and non-deviant, it is termed constant and termed right. When it is thus, it is called a wondrous capacity.”

Second, the one line starting with “Thought after thought” clarifies that stimulus and response are unfathomable, so as to exhort against doubt. Above, he first presented object and wisdom, and next exhorted constant mindfulness; now, he first exhorts against doubt, and next presents stimulus and response. The two mutually illuminate each other. “Thought after thought” means continuous and unbroken mindfulness. Mindfulness is Avalokiteśvara's profound and wondrous realm of wisdom; though realizing the permanent, one cannot avoid transience; yet right within transience one illuminates the permanent realm and wisdom, and thus thought after thought does not depart from Avalokiteśvara. As the Master’s verse instructing the assembly says: “With a real mind bind to the real realm, real conditions arise sequentially. Real upon real continuously pour forth, naturally entering the real principle.” “Real conditions” refers to the momentary thoughts. Arising sequentially, each and every one is a condition for real contemplation. Binding mindfulness in this way, one must only be cautious of giving rise to doubt. If the rhinoceros of doubt arises, the principle and realm are obstructed; hence the sacred virtue is clarified to exhort the stilling of doubt. Even if cultivating long without success, or seeking without receiving an immediate response, one must know that the pure sage’s hidden assistance is not in vain; amidst the two births and deaths he is like a father and mother to be relied on and trusted, and if guarded thought after thought, the stimulus and response will surely manifest. Yet doubt is of three kinds: doubting the person, doubting the Dharma, and doubting oneself. Here only the person is raised, and the other two can be stilled. Exhorting constant mindfulness and warning against doubt, when doubt is dispelled and mindfulness is accomplished, the purpose of exhorting maintenance is fulfilled.

Second, the one line starting with “Endowed with all” restates the exhortation to make offerings. First he presents the virtues, and only then exhorts prostration. The first line generally indicates all virtues; the next two lines specifically show the compassionate eyes and the mass of blessings. Compassion is the root of goodness; blessings encompass myriad practices; concluding with showing the universal gate, he exhorts the cultivation of offerings. Since prostration belongs to the body, the body necessarily includes the voice, and without the mind it cannot function; prostration already accomplishes the offering of the three karmas.