觀音義疏記 2
English (machine translation) 2
- Language
- English
2.1
Composed by the Śramaṇa Zhili of Siming under the Song
2.2
Third, the peril of the rākṣasas has two [parts]: first, laying out the headings of meaning; second, explaining according to the headings, which has three [parts]: first, closely following the text, which has two: first, outlining the sūtra; second, from "number of people" onward, explaining in sequence, which has two: first, clarifying the peril, which has five: first, bringing up the numbers, which has two: first, explaining the number of people. Whether a hundred, a thousand, ten thousand, or a hundred million—because traversing the sea requires boarding a large ship, it says they form companions and cannot go alone. Second, from "the wise and the foolish" onward, clarifies entering the sea. Second, from "then encountering" onward, the cause of the peril, which has three: first, directly explaining the cause of the peril, which has two: first, proving that the wind is not [itself] the peril. Because ancient teachers added the wind to make eight perils, but based on the concluding text, it only constitutes the peril of spirits. Second, from "the cause of the peril" onward, deducing: the wind is the cause of the peril; if deduced successively, all are causes of the peril. Among all the causes, the cause of the wind is the most critical, which is why the sūtra text specifically mentions the wind. Second, from "seven treasures" onward, retrospectively explains the treasure objects, which has two: first, distinguishing the true from the false; second, demonstrating what resembles the true. Third, from "black wind" onward, further explains the characteristics of the wind, which has two: first, others' explanations, which has three: first, established by past teachers; second, from "someone" onward, refuted by others; third, from "now return" onward, now problematized in a similar manner. Second, from "please observe" onward, the present explanation, which has two: first, the sūtra clarifies the wind's color; second, from "the wind adds" onward, the wind's blackness causes extreme terror. Third, from "rākṣasa" onward, suffering the affliction. As for rākṣasa spirits, they are originally governed by the Heavenly King Vaiśravaṇa. There are two divisions of them: the first is called yakṣas, which are fleet spirits; the second is called rākṣasas, which are man-eating spirits. They are omnipresent in various places, yet their original dwelling is a country across the sea. Either humans are blown to their country, or spirits come here to torment humans; both are due to the correlation of evil causes. Fourth, from "one person" onward, clarifies the capacity. Fifth, clarifies the response. Second, from "what meaning" onward, concludes the names. Second, in terms of worldly phenomena. Third, explanation through contemplation, which has two: first, clarifying that the meaning of wind is not restricted to the wind in the world; it is the wind of karmic retribution. Black karma is named wind, down to losing the good treasures of the human realm—all are the wind of evil karma. Losing the untainted wealth is the wind of afflictions. Because below, the fifth [peril] also clarifies the peril of spirits and fully clarifies the meaning of the evil spirits of the three obstacles, the present contemplative practice temporarily proceeds from the meaning of wind as the cause of the peril. Showing the desire to use the six elements to clarify the separate and perfect contemplations is precisely the model for all contemplative objects. Second, from "from the earth" onward, explains that wind pervades the three obstacles, which has three: first, karmic retribution, which has two: first, suffering the affliction, which has two: first, reaching upward to the third dhyāna. Second, from "as Sangharakṣita" onward, pervading the various destinies downward. The bhikṣu Sangharakṣita was clear about the four Āgamas and served as a good friend to the community. Five hundred merchants entered the sea to gather jewels; they came to the World-Honoured One to request this bhikṣu to preach the Dharma on the ship. Knowing there would be benefit, the Buddha permitted him to go. When the ship returned to the seashore, he went ashore and walked, lodging overnight under a tree. The merchants departed early and forgot to call the bhikṣu, who consequently lost his companions and walked alone in the mountain forests. He saw the dwelling places of bhikṣus in a saṅghārāma: food and drink, rooms and dwellings, bathhouses, gardens and groves, fields, and utensils were all implements of suffering; day and night they endured various kinds of suffering, with more than a hundred instances. Because Sangharakṣita asked, they all answered, saying: "When you return, ask the Buddha; you will know on your own." Having arrived at the Buddha's place, he recounted in full what he had seen. The Buddha answered them all: these were all bhikṣus who broke the prohibitions and precepts, destroyed the property of the Sangha, and misappropriated communal goods, suffering hellish agony in that sea mountain. When practitioners peruse this, it is sufficient for self-admonition. Second, from "when this" onward, clarifies capacity and response. Second, from "next, clarifying" onward, evil karma, which has two: first, encountering peril. The three evil destinies are discussed in terms of results, while craving and views are discussed in terms of causes; both are due to past karma causing craving and views to arise and causing one to fall into the three evil destinies. The mind of lustful greed is like a rākṣasī; destroying the good of precepts and concentration is like eating her offspring; losing human and heavenly retribution is like eating her husband. Second, from "urgently must" onward, capacity and response. Third, from "next, clarifying" onward, afflictions, which has two: first, clarifies capacity, which has two: first, śrāvakas. The noble wealth does not exceed seven kinds: first, hearing; second, faith; third, morality; fourth, concentration; fifth, vigor; sixth, renunciation; seventh, shame and remorse. The practice of wisdom is the analytical contemplation of impermanence; the practice of conduct is impurity, the mind of loving-kindness, and so forth. The two practices are cultivated in ordinary stages; the seven kinds of wealth are obtained in noble stages. Second, from "next, clarifying" onward, the various stages. The wind of the eight inversions refers to the pratyekabuddhas, the six pāramitās, the shared, the separate, and the perfect contemplations of entering emptiness taking permanence and so forth as inversions, and provisionality, the Middle, and transformative change taking impermanence and so forth as inversions. Using correct contemplation to single-mindedly recite the name of Avalokiteśvara, one immediately departs from the realm of evil spirits of the two extremes, and can reach the jewel islet of the Middle Way. The meaning of spirits joins the preceding and subsequent chapters: the preceding is this chapter, closely following the text in terms of worldly phenomena; the subsequent is the chapter on the fifth peril, the peril of spirits. Second, from "dharmadhātu" onward, clarifies the response, which has two: first, universally indicates the loving-kindness and compassion of the two contemplations. Although the separate is gradual cultivation, its result can respond perfectly. Second, from "the bodhisattva" onward, separately clarifies the gradual and sudden of samādhi, which has two: first, the gradual, which has two: first, during cultivation, making vows in accordance with practices. Second, from "now entering" onward, clarifies that at the time of realization, it corresponds according to the perils. Second, from "if making" onward, the sudden, which has two: first, cultivation grasps the perfect fusion of the three truths. The gate of the syllable wind: like the Commentary on the Invocations of Avalokiteśvara explains the six-syllable phrases by taking the six destinies and so forth as the six syllable-gates. Because the substance of the six destinies is the dharmadhātu and can penetrate true reality, they are called gates. Now taking the syllable wind as a gate, its meaning is also like this. A syllable is a word that designates phenomena. Second, from "if distinguishing" onward, distinctions in a single thought-moment during application.
2.3
Fourth, the peril of knives and staves has two [parts]: first, listing the headings; second, explaining, which has three [parts]: first, closely following the text, which has two: first, outlining the sūtra; second, explaining the meaning, which has three: first, encountering the peril; second, reciting the name; third, from "now saying" onward, receiving the response, which has two: first, explaining according to the text; second, from "question" onward, evaluating against the preceding, which has two: first, question; second, answer. Second, in terms of realization. Third, contemplative practice, which has two: first, universally indicating the three obstacles; second, from "from the earth" onward, separately explaining the three characteristics, which has three: first, karmic retribution, which has two: first, clarifying encountering the peril. The Nāga King Sāgara dwells at ease in his original palace, raising clouds and sending down rain; what the six heavens, four realms, asuras, nāgas, and spirits perceive differs: the heavens see flowers and jewels, humans obtain pure water, and the asuras see knives and swords. Second, from "if one can" onward, clarifies capacity and response. Second, from "next, clarifying" onward, evil karma, which has two: first, encountering peril. The three poisons incited by evil karma blaze fiercely, proximately obstructing precepts and concentration, and remotely hindering the three contemplations. The place where words and thoughts cease is the wondrous and subtle mind. Second, from "arising fear" onward, capacity and response. Third, from "next, clarifying" onward, afflictions, which has two: first, capacity, which has two: first, śrāvakas, which has two: first, suffering affliction, which has two: first, explaining the characteristics; second, from "hence the Great" onward, citing proof. That sūtra says: "For example, there was a king who placed four poisonous snakes in a box, ordering a person to feed, care for, and attend to their waking and sleeping. 'If you cause even one snake to give rise to anger, I shall execute you in the marketplace according to the law.' Having heard this, the person abandoned the box and fled. The king then dispatched five caṇḍālas to pursue him with drawn swords. He secretly dispatched one person to pretend to be a close friend and say to him, 'You may return.' The person did not believe him, and fled to a village where he saw no people at all and could find nothing; thereupon he sat on the ground. He heard a voice in the sky: 'Tonight six great bandits will come.' The person was terrified and again abandoned it and departed. Eventually, coming upon a river on the path, he cut across the flow and departed, and so forth." It should be matched thus: if snakes harm a person, he does not fall into evil destinies; without the power of the three learnings, one will certainly be harmed by the caṇḍālas of the five aggregates; if one does not recognize craving, one is deceived by the false friend; contemplating the six sense bases is like an empty village; the gang of bandits dwells in the six sense objects and six sense bases, and wishing to abandon them, one encounters them again; the swift flow of afflictions should be crossed by using the raft of the factors of enlightenment, exerting arms and legs to cross the river of fragmentary [birth and death]. Even the ten abodes have not escaped it; only the Buddha is consummate. The sūtra text originally used the metaphor for the beginning and end of the three vehicles; now it is used as a metaphor for the contemplative method of the śrāvakas. The twelve links of dependent origination are like a city with checkpoints; the three kinds of karma—black, white, and non-moving—which bind and confine, are like an inn; the five desires causing harm are like men with drawn swords; the realm of Māra being difficult to escape is like the gates being guarded. Second, from "at that time" onward, obtaining liberation. Second, from "next, clarifying" onward, the various stages. Each single-mindedly recites the name through their own contemplation and is immediately liberated. Second, from "furthermore" onward, response, which has two: first, gradual, which has two: first, clarifying the original vow. In accordance with what is seen and cultivated, vows are generated to pull out living beings from the knives and staves of the three obstacles. Second, from "now dwelling" onward, clarifying going to meet the capacity, which has three: first, the characteristics of going to meet the capacity. The supernatural power of samādhi accords with all the original vows, able to eradicate each and every one. Second, from "knives and staves" onward, the dharmas dwelt in. Using the seven perils to express the six internal elements corresponding to the contemplation gates, this gate of the earth element is now cultivated to accomplishment. Third, from "as the Avataṃsaka" onward, citing sūtra proof. The six elements universally gather all contemplative objects; knives and staves, being hard and obstructive, belong to the syllable-gate of earth; hence walls and houses are cited. The earth element can manifest the Buddhas and reveal all the merits of Sudhana's concentration and wisdom; one should know that the earth gate can accomplish universal response. Second, from "furthermore" onward, sudden, which has two: first, perfect cultivation. Earth is the dharmadhātu; the sentient and enlightened beings, the dependent and primary [retributions], all enter into the Dharma gate of the syllable earth. One should know that not a single dust mote fails to fully possess the three truths and so forth: one dust mote is empty, everything is empty; provisionality and the Middle are also like this. Second, from "perfectly arising" onward, sudden response, which has two: first, general indication. The loving-kindness and compassion of the three truths fails to encompass nothing; therefore, it can universally eradicate all sufferings simultaneously. Second, from "if wishing to" onward, distinctions. Perfect compassion spans universally and cannot be discussed separately; if one wishes to make it easy to understand, distinguish it according to capacity. The four continents, four destinies, Four Heavenly Kings, and Trāyastriṃśa—these ten realms of existence have actual knives and staves, and can stimulate the power of ten kingly samādhis. Cultivating tainted good wards off evil knives and staves, stimulating the power of twenty-four kingly samādhis. The three contemplations of the four teachings single-mindedly reciting the name stimulate the power of twenty-five samādhis.
2.4
Fifth, the peril of demons, in two parts: first, outlining the headings; second, from "Following the text" below, interpreting according to the headings, which has three parts: First, following the text, which has two parts: first, sectioning the sūtra; second, from "Three thousand" below, interpreting the meaning, which has four parts: first, indicating the location, which has two parts: first, the hypothetical supposition of the great chiliocosm; second, comparing and selecting in contrast with the preceding. Second, encountering the peril. Third, invoking the name. Fourth, from "Where the demons are" below, receiving the response. Kindness and awe are precisely the two approaches of subduing and gathering: because they are gathered through kindness, both the harmful intentions and evil eyes cease; because they are subdued through awe, evil harm is likewise halted. Second, in terms of phenomena, it is indicated without being explained, with the note stating "and so forth"; since the peril of rākṣasas above has already manifested these phenomena, they are not repeated here. Third, contemplative interpretation, in three parts: First, retributive effect, in two parts: first, explaining the peril. "The devas and so forth": anger augments all evils and assists the demons' prowess; loving-kindness is the root of goodness and dissolves the demons' influence. Practitioners should understand: if one harbors much anger, one is constantly engaged in the same deeds as evil demons; if one is constantly compassionate, one shares the same dwelling place as the Buddhas and bodhisattvas. Second, from "Such" below, explaining the stimulus. Second, from "Next, explaining" below, explaining evil karma, in two parts: first, explaining the peril, which has two parts: first, demons stirring the three poisons. Although it is evil demons causing people to become dissolute, it is also summoned by the karma of lust: because lustful thoughts arise frequently, it causes the lust demons to seize the opportunity. Anger and wrong views are also like this. Furthermore, past karma mutually attracts and gathers; thus today they jointly create evil causes, destroying good karma. Second, from "The three poisons" below, all evils being called demons. Just as with the previous karmic fire, karmic water, and karmic wind, so now all evils are named demons; since they are all termed evil karma by way of the three poisons, how do they differ from afflictions? Those arising spontaneously are called afflictions; those arising abruptly with determination and capable of activating body and speech are called karma of the three poisons. Now, since they can destroy the five precepts and ten virtuous deeds, they are definitely not spontaneous greed, anger, and delusion. The scattered goodness of humans and devas is called active karma; the four dhyānas and four meditative attainments are called non-active karma. Second, from "If one can" below, explaining the stimulus. Third, from "Next, explaining" below, afflictions, in two parts: first, the capacity, which has two parts: first, explaining the peril, which has two parts: first, the peril encountered, which has two parts: first, explaining filling the great chiliocosm. The male nature is hard and sharp, like the analytical cutting of views; the female nature is soft and defiling, like the entanglement of craving. Second, from "Why" below, pervading the three realms. Second, from "These demons" below, the person encountering the peril. Practitioners of the eight grades from the small grass upward are all harmed by the demons of afflictions. Second, from "If invoking" below, explaining the stimulus. View and craving, the dust of afflictions, are immediately pure upon being defiled; therefore Vimalakīrti drew an analogy, with attendants transforming according to one's will. Second, from "Next, explaining" below, explaining the response, in two parts: first, the gradual, which has two parts: first, establishing vows in accordance with cultivation. Such as Kṛṇaka and so forth, which is the causal origin in the Sūtra on Invoking Avalokiteśvara. Vaiśālī is translated here as "Broad and Adorned." When the people of that country encountered a great, malignant disease—their eyes red as blood, pus discharging from both ears, and up to the six consciousnesses being blocked as if intoxicated—there were five yakṣas named Kṛṇakara who sucked human vital energy. Second, from "Toward all" below, universally rescuing by mounting vows, in three parts: First, demonstrating the characteristics: gradually cultivating and suddenly realizing the sovereignty of the dharmakāya, the demon perils of the three obstructions of sentient beings in the dharmadhātu pertain to the fundamental vows; rescuing them one by one, he enables all demons to become the Buddha Vehicle. Second, from "As in the Avataṃsaka" below, citing the sūtra. This is the bodhisattva abiding in the demon-dharma-gate, capable of widely performing Buddha-deeds in the body of a demon; because the demons of the three obstructions are either destroyed or employed with sovereignty, all demon perils are universally rescued at once. Third, from "Therefore we know" below, concluding the benefit. Second, from "If the perfect" below, the sudden, in two parts: first, explaining the loving-kindness and compassion of the perfect contemplation. The seed of consciousness is indeed pervasive, but here it is cultivated in terms of demons: specifically taking the seed of consciousness of craving and views as the object of contemplation—one consciousness is all consciousnesses, all consciousnesses are one consciousness; neither one nor all, yet one and yet all. This is the ten realms of the demon gate; relying on this wondrous object of the three truths to truly generate the mind, one can then universally respond. Second, from "If distinguishing" below, explaining distinctions according to capacities. Since phenomenal demons can disturb Śakra, the terrestrial devas, four continents, and four destinies are stimulated to perceive the power of the ten kinds of kingly samādhis; the remaining meanings are as before.
2.5
Sixth, the peril of fetters and manacles, in two parts: first, outlining the headings; second, interpreting according to the headings, which has three parts: First, following the text, which has two parts: first, dividing the sūtra text; second, from "The above regarding approaching" below, interpreting the meaning, which has four parts: first, indicating the offense; second, from "On the hands" below, encountering the peril; third, from "The dying bird" below, invoking the name. Zengzi said: "When a bird is about to die, its cry is sorrowful; when a human is about to die, their words are good." Fourth, receiving the response. Second, in terms of phenomena. Third, contemplative interpretation, in two parts: First, directly explaining fetters and manacles, in three parts: First, retributive effect, in two parts: first, explaining the peril. Phenomenal binding exists only in the four destinies and three continents. Second, from "If one can" below, explaining the stimulus. Second, from "Next, explaining" below, evil karma, in three parts: first, explaining the peril; second, from "If one wishes" below, explaining the stimulus; third, from "Therefore the sūtra" below, citing the sūtra. The prison warden's restraint may have a time of dispersal, but the binding of wife, children, and wealth has no day of release. Regarding the present and so forth: one's present wife, children, wealth, and so on are both karma and retribution. Why is this? If spoken of in terms of the present, they are called retribution; if spoken of in terms of the past, they are called karma. One should know that what obstructs goodness is entirely past evil; this past evil may have already become retribution, thereby attaching to retribution to form an obstruction—namely, one's present wife, children, and one's own dependent retribution, and so forth. If it has not yet become retribution, but is now in the course of karma, it also naturally has the power to prevent goodness from being accomplished. Furthermore, present wives and so forth are not definitively obstructions: if in past lives they jointly cultivated good causes, then now they can serve as supporting conditions for cultivating the Way—just as King Śubhavyūha met the Buddha and awakened to the Way on account of his wife and sons, and as one presently sees people whose wives and children encourage goodness, and who, having amassed wealth, can give it away. Now, in terms of being induced by evil causes, wives and so forth are called manacles and called prisons; if one takes refuge in Avalokiteśvara, then both the karma that has become retribution and that which has not yet become retribution—such evil is entirely halted. Third, from "Next, explaining" below, afflictions, in two parts: first, explaining the capacity, which has two parts: first, in terms of śrāvakas, which has two parts: first, interpreting according to the Small [Vehicle], which has two parts: first, explaining the peril. Ordinary beings still possess view and thought [afflictions] in full, and those at the first, second, and third fruits have not exhausted the delusions of thought—all are called having offenses; an arhat has exhausted thought [delusions] and is called without offense. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra refers to those in training and those beyond training as great dragons, hence saying mahānāga. The remaining thought [delusions] of those in training are called having offenses; their complete severance by those beyond training is called without offense; neither having yet entered remainderless [nirvāṇa], they are both said to be in prison. Since they have a retributive body, how can they escape the five aggregates and the three characteristics? This is called being constrained. "Expedient and real" and so forth: this is shown in terms of having offenses. What obstructs being pulled out by the two wisdoms is called hand-shackles; what impedes progressing in the two practices is called leg-shackles. The Small Vehicle takes annihilation and permanence as the cangue of the Middle Way; being able to obstruct the five parts of the dharmakāya serves as the fetter: these are merely view and thought [delusions] taking the names of shackles and so on in relation to what they obstruct. Second, from "Invoking the name" below, explaining the stimulus. Second, from "This furthermore" below, explaining that it extends to the Great [Vehicle]. If discussing shackles and fetters in terms of common delusions, they refer to people of the Tripiṭaka and Common [teachings]; if explaining shackles and fetters in terms of distinct delusions, they refer to people of the Distinct and Perfect [teachings]. Second, from "Next, explaining" below, applying by analogy to the various stages. Second, from "If discussing" below, explaining the response. Loving-kindness and compassion being gradual or sudden in the causal stage, and bestowing and eradicating being perfect and universal on the fruit stage, are all as stated above. Second, from "If the three" below, concurrently explaining space and consciousness, in two parts: first, universal response, referring to the preceding; second, from "Discussing their" below, fundamental contemplation explained now, in two parts: first, gradual, in two parts: first, loving-kindness and compassion of the fundamental contemplation, in two parts: first, demonstrating according to contemplation. All afflictions are made by consciousness; consciousness is the greatest peril. Although space is not a peril, because it can bring about perils, space is also called a peril. As for space serving as karma: it is also that because there is space within the karmic bodily cause, one can thereby move and act, creating the causes of karma. External space is also like this. As for space serving as delusion: delusion and awakening regarding the object form an obstruction or form the principle. All phenomena are wrong, all phenomena are right, and at every juncture one gives rise to vows to bestow [benefit] and eradicate [suffering]. Second, from "Therefore the Vimalakīrti" below, citing sūtra proof. In the chapter on "Entering the Dharma Gate of Non-Duality," Bodhisattva Lakṣaṇapratimaṇḍita says: "The distinction between the four elements and the distinction of the element of space are two. The nature of the four elements is precisely the nature of the element of space; because the prior limit and posterior limit are empty, the middle limit is also empty. If one can understand all natures in this way, this is entering the dharma gate of non-duality." Since it states that the nature of the four elements is precisely the nature of the element of space, in explaining emptiness in terms of nature, emptiness is the principle of the Middle. Here, using the principle of the Middle, it is not dual with phenomena; that text, in terms of the five elements being identical to the nature, is therefore non-dual. Now, in explaining the six elements, how could they not be identical to the nature? Having attained the intent of the sūtra, adding the element of consciousness makes the non-duality even more evident. If space and consciousness were not identical to the Middle Way, what could be used as the essence of the kingly samādhi? Second, from "Accomplishing the king" below, mounting vows to respond and arrive, in two parts: first, demonstrating the characteristics; second, from "Avataṃsaka" below, citing proof. Seeing the real mark of space, one can establish all kinds of activities in empty space to benefit all sentient beings. Second, from "If making" below, sudden, in two parts: first, perfect cultivation of space and consciousness. The contemplative methods of the various approaches mostly infer from mind and consciousness, because proceeding from the proximate and essential is easy for beginners. People's faculties are not uniform, and there are those for whom contemplating the external is appropriate and who thereby attain benefit. In the four mindfulnesses, sentient beings of the lower realm mostly cling to the external, so they are made to gather the object and contemplate the internal mind. Sentient beings of the upper realms mostly cling to the internal mind, so they are made to contemplate form to overcome internal clinging. Now contemplating the element of space is also of the category of form: it is solely one form, with no phenomena outside of space; hence all ten realms completely incline toward the gate of space; space is identical to the three truths, hence all phenomena are identical to the three truths. With the loving-kindness and compassion of the three truths, there are no living beings not gathered in. Second, from "Giving rise to the unconditioned" below, loving-kindness and compassion universally responding.
2.6
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.'
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- 觀音義疏記 — Classical Chinese