觀音義疏記 1.10

1.10

Second, under "Karmic retribution...", indicating the boundaries. Retribution, karma, and affliction: from the plane of ordinary beings up to equal enlightenment, all possess these three; therefore, the *Fuxing* explains that from the realm of fragmented [death] up to the realm of true retribution, each has the three paths. The three paths of fragmented [death]: delusion of view and thought is the path of affliction, affliction moistening karma is called the path of karma, and producing rebirth within the realms is called the path of suffering. The three paths of expedient [means]: dust-and-sand delusion is the path of affliction, untainted karma is called the path of karma, and the birth and death of change is called the path of suffering. The three paths of true retribution: fundamental ignorance is the path of affliction, neither-tainted-nor-untainted karma is the path of karma, and the change in that land is called the path of suffering. Now speaking according to what is predominant, phenomenal fire as karmic retribution extends only up to the first dhyāna; taking the cause of transmigration as the fire of karma, it extends up to the peak of existence. Only what is broken by the three contemplations is named affliction; thus it pervades the three vehicles. For the perils below, the meaning is analogous to this.
Third, under "The peril of retribution fire...", explaining in sequence, in three [parts]: first, retribution fire, in two [parts]: first, encountering the peril, in three [parts]: first, comprehensively explaining the places; second, under "Like the Āgama...", individually showing the aspects; third, under "In general, one...", summarizing the count. The four destinies, four continents, six [desire] heavens, and the first dhyāna: if Brahmā is added, it should be sixteen; being together in the first dhyāna, it is provisionally said to be fifteen. Second, under "Upholding this...", stimulus and response, in two [parts]: first, the capacity matures and liberation is attained. Second, under "Directly in terms of...", pointing to the numbers and criticizing narrowness. Directly in terms of karmic retribution, coolness on the ground—this demonstrates that many have erred in the old interpretations. From the flower of cause onward, with the nine rounds of breaking existence, others had never heard its name. Second, under "Next, explaining...", the fire of evil karma, in two [parts]: first, encountering the peril, in two [parts]: first, explaining cultivating causes. What was explained above was seeking to escape suffering and distress regarding present retribution and securing one's fruition body. What is discussed now is cultivating precepts, good deeds, and the concentrations of the eight stages, seeking blissful fruits in human and heavenly realms in the future. Second, under "Mostly being...", explaining encountering fire, in three [parts]: first, explaining the aspects. Past habits of breaking precepts, the ten evil karmas, and so forth arise during practice to become obstructive perils, causing good karmas such as precepts and concentration to fail; this is called being burned. Regarding "up to the peak of existence", tainted good at the highest [level], the station of neither-conceptualization-nor-non-conceptualization, is not the fire of evil karma; below nothingness, it is evil karma. It is cited merely to show that evil pervades the three realms. Second, under "Śubhakaragrīva...", citing evidence, in two [parts]: first, citing an event. Śubhakaragrīva's sensual lust raged so fiercely that fire arose and burned his body; this is the fire of karma being able to produce phenomenal fire, proving that the three kinds of fire do not differ in nature. Second, under "The Golden Light...", citing the sūtra. Third, under "Being able to destroy...", being burned. Since the good that leads to ascension has been burned, one follows evil karma and is dragged down. Second, under "If one can...", stimulus and response, in three [parts]: first, the capacity is fulfilled and liberation attained. Second, under "Therefore, the [Dhāraṇī for] Dispelling and Quelling...", citing Dispelling and Quelling as evidence. Brahma practice is pure practice; it refers to the major and minor precepts as the pure practice of persons of the three vehicles. The ten evils are what destroy, and Brahma practice is what is destroyed. Third, under "Due to this...", concluding using this text.
Third, the fire of affliction, in two [parts]: first, explaining in terms of capacity and response, in two [parts]: first, explaining biased and perfect capacity and stimulus, in two [parts]: first, explaining individually, in two [parts]: first, broadly showing in terms of śrāvakas. The causes of view and thought, the results of fragmented [death], the four states of mind fluctuating, and the three characteristics shifting—this is called the burning house. Scrambling and jostling one another, they vie to escape this house; if not for calling upon Avalokiteśvara with single mind, they might fall and be burned by the fire. Avalokiteśvara in this teaching has his body on this shore and ferries people to the other shore; therefore, he causes śrāvakas to attain the two nirvāṇas. Second, under "Next, explaining...", analogizing other stages as all being capacities. Delimited to the common teaching, view and thought are fire; the distinct teaching takes dust-and-sand delusion primarily as fire; the perfect teaching, from beginning to end, takes ignorance as fire. The upper two lands are collectively termed [lands of the birth and death of] change. Those who have not yet subdued and severed the delusion of ignorance are called people of dull faculties; if they can subdue and sever it, they are called people of sharp faculties. Subduing occurs in the expedient [land]; severing is exhausted in the true retribution [land]. Second, under "All who have...", comprehensive explanation, in two [parts]: first, cultivating contemplation and being burned. With the sole exception of those seeking release from the fire of karmic retribution, everything from precepts and good deeds upward is called cultivating the path; hence it says "nine rounds". All being burned by the fire of the five entrenchments of delusion: cultivating causal dhyāna concentration is also burned by the three entrenchments of craving delusion, not to mention that the karmas of the three poisons are subsumed under view and thought. Second, under "Calling Avalokiteśvara...", calling the name and attaining liberation. Each relies on their fundamental Dharma to cultivate single-mindedness and call the name; if the capacity is fulfilled, there is none who fails to attain liberation.