觀音義疏記 2.4

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.