大方廣佛華嚴經隨疏演義鈔 87.18

87.18

疏「第七等隨順一切眾生善根」者，謂以善根等心順益諸眾生故。疏文有四：一略釋名、二「在補怛」下略釋處、三「又觀自在」下廣釋友名、四「文中」下釋文。今初，三業歸向如下別中六通赴緣者，謂天眼遙觀、天耳遙聞、他心遙知、神足速赴、宿命知其可度、漏盡令其解脫。攝謂攝受，利謂利樂，並如下經。「由此」下，釋寄位名。疏「又觀自在」下，三廣釋，中三：初雙標二名、二「梵云」下雙釋二名、三隨字別釋。二中有五：一以梵言輕重分成二名。二「而法華」下成觀音義，即彼經最初答無盡意。佛告無盡意菩薩：「若有無量百千萬億眾生受諸苦惱，聞是觀世音菩薩，一心稱名，觀世音菩薩即時觀其音聲，皆得解脫。」釋曰：上即總意亦兼心語。三「若具三業」下，成自在義，亦彼經文初標故。彼經下，出三業相。「初一語業，稱名除七災」者，經云「若有持是觀世音菩薩名者，設入大火，火不能燒。由是菩薩威神力故（其一）。若為大水所漂，稱其名號，即得淺處（其二）。若有百千萬億眾生，為求金銀瑠璃硨磲碼碯珊瑚琥珀真珠等寶入於大海，假使黑風吹其船舫漂墮羅剎鬼國，其中若有乃至一人稱觀世音菩薩名者，是諸人等皆得解脫羅剎之難。以是因緣名觀世音（其三）。若復有人臨當被害，稱觀世音菩薩名者，彼所執刀杖尋段段壞（其四）。」下取意引，上一火不能燒、二水不能漂、三惡風不吹、四刀杖段壞、五惡鬼莫視、六枷鎖離身、七怨賊解脫。「二身業，禮拜滿二願」者，謂設欲求男，便生福德智慧之男；設欲求女，便生端正有相之女。「三意業，存念淨三毒」者，若有眾生多於婬欲，常念恭敬觀世音菩薩，便得離欲。若多嗔恚、多癡，准例上貪。斯即三業歸向也。彼經略舉，若準下經及彼偈文，危苦眾生多應時權救，斯為自在。四「而今多」下，結成觀音也。「今取」下，結成自在。上通相釋。疏「然觀即」下，第三隨字別釋。言「觀即能觀」者，顯屬菩薩。「通一切觀」者，即智者意。然彼繁博，今取意釋。謂三業歸依，觀通心眼，了見諸相而無所著，徹見體性空無障礙，一切種智圓頓觀察。故經云「真觀清淨觀，廣大智慧觀，悲觀及慈觀，常願常瞻仰。無垢清淨光，慧日破諸暗，能伏災風火，普明照世間。」皆是觀義。言「世是所觀，通一切世」者，世略有三，謂三世間。若山若水懸崖邃谷畏難之處，器世間也。無量眾生，即眾生世間。亦觀佛會所有眾生，常在一切諸如來所，即是觀察智正覺世間。從「若云自在」下，案文就義，自在則寬直。就名言自在，却局闕所觀故。然有能觀必有所觀，不爾於何而得自在？能所無二、不壞能所，一觀一切觀、無觀無不觀，為真觀矣。疏「又令歸向本所事」者，本事即阿彌陀故。念誦者令先稱本師之名，頂上化佛即是彌陀故。疏「又門即普門，普門示現曲濟無遺故」者，以普門字釋經行門，普門之名即《法華經》觀音品目。「曲濟無遺」，是生公釋，具云「曲濟無遺謂之普，從悟通神謂之門。」天台智者說有十普：一慈悲普、二弘誓普、三修行普、四離惑普、五入法門普、六神通普、七方便普、八說法普、九成就眾生普、十供養諸佛普，此十一一稱實普周。今經下文業用之中略列十一門，即十一普也。疏「然大聖久成正覺」者，即《千手千眼陀羅尼經》。依《無量壽經》，繼無量壽當得作佛，號普光功德山王佛，亦迹門爾。疏「方法華經三十五應」者，即無盡意問云：「觀世音菩薩云何遊此娑婆世界？云何而為眾生說法？方便之力其事云何？」佛告無盡意：「若有國土眾生，應以佛身得度者，即現佛身而為說法；二辟支佛、三聲聞身、四梵王、五帝釋、六自在天王、七大自在天王、八天大將軍、九毘沙門、十小王、十一長者、十二居士、十三宰官、十四婆羅門、十五比丘、十六比丘尼、十七優婆塞、十八優婆夷、十九長者婦女、二十居士婦女、二十一宰官婦女、二十二婆羅門婦女、二十三童男、二十四童女、二十五天、二十六龍、二十七夜叉、二十八乾闥婆、二十九阿修羅、三十迦樓羅、三十一緊那羅、三十二摩睺羅迦、三十三人、三十四非人、三十五執金剛神」，皆如初句次第義加。以長者居士宰官婆羅門共一，即現婦女身而為說法，故人謂之三十二應。理實四類，各各不同，故妙音中云：「或現長者居士婦女身、或現宰官婦女身、或現婆羅門婦女身。」明知四類有四婦女。況妙音中有轉輪王及菩薩身，又加地獄餓鬼畜生及諸難處皆能救濟，豈無彼身？則三十五亦未為盡。若開四婦女各成二人，以妻女別故，則此已有三十九矣。明知觀音諸大菩薩，各能萬類之化，皆略舉耳。疏「但是此中或現色身及說法耳」者，以三十五應皆云「即現其身而為說法」，具如初一，明知通是此二義耳。疏「皆五怖畏中事」者，準《十地論》，五畏攝諸畏故。若是新經，下文有頌，一一具頌此十八怖。《法華》觀音偈中亦不離此怖，恐繁不引。今略明五攝。然五多約果，略由二因：一邪智妄取我見愛著故，即不活惡，名死畏之因。二善根微少，即大眾威德及惡道畏因。今此十八有通因者，然險道有二：若世險道，即不活及死畏攝；若惡道因為險，即是邪智。熱惱有三；一失財熱惱，不活畏攝。二處眾熱惱，即大眾，惡名畏攝。三毒熱惱，即是畏因。迷惑有二：若迷惑方隅等，即眾熱惱，不活畏攝。若心迷惑，大眾畏因繫縛，亦是不活畏攝。殺害，死攝。黑暗遷移，乃有二意：現暗遷移，皆不活攝。惡趣黑暗三塗遷移，即惡道畏攝。愛別離怖，正唯死畏，兼及不活。怨憎會怖，正唯惡道，亦兼不活。逼迫身怖，死及不活。逼迫心怖，大眾威德及惡名攝。其憂悲怖，死及不活二畏之相，亦通餘三。疏「即能離因」者，謂三業歸依我之三業，能令解脫令住正念，即無我我所及邪智故。

Regarding the commentary's: “The seventh, the good friend who equally accords with the roots of goodness of all sentient beings”: this means that by means of roots of goodness, one accords with and benefits all sentient beings with an impartial mind. There are four sections in the commentary's text: first, briefly explaining the name; second, from “at the Potalaka” onward, briefly explaining the place; third, from “furthermore, Avalokiteśvara” onward, broadly explaining the good friend's name; fourth, from “within the text” onward, explaining the text. Now for the first: the three karmic actions turning toward and taking refuge, as detailed below in the six superknowledges responding to conditions, means viewing from afar with the divine eye, hearing from afar with the divine ear, knowing from afar with the knowledge of others' minds, swiftly arriving with the base of supernormal power, knowing with the knowledge of past lives that they can be crossed over, and causing them to be liberated through the exhaustion of outflows. “Gathering in” means gathering and accepting; “benefiting” means benefiting and bringing joy; both are as in the sūtra below. From “due to this” onward, it explains the name of the imputed rank. In the commentary, from “furthermore, Avalokiteśvara” onward, the third section broadly explains it, containing three parts: first, setting forth both names; second, from “in Sanskrit” onward, explaining both names; third, separately explaining word by word. Within the second, there are five points: First, dividing into two names based on the slight phonetic difference in the Sanskrit words. Second, from “yet the Lotus” onward, establishing the meaning of Guanyin; this refers to the initial reply to Akṣayamati in that sūtra. The Buddha told Bodhisattva Akṣayamati: “If there are immeasurable hundreds of thousands of myriads of koṭis of sentient beings suffering various miseries and afflictions, who hear of this Bodhisattva Avalokiteśvara and invoke the name single-mindedly, Bodhisattva Avalokiteśvara will immediately perceive their voices, and all will attain liberation.” Commentary: The above presents the general meaning, which also incorporates mind and speech. Third, from “if one is endowed with the three karmic actions” onward, establishing the meaning of sovereign mastery (Iśvara); this is also set forth at the beginning of that sūtra's text. Below that in the sūtra, it presents the characteristics of the three karmic actions. “First, verbal karma: invoking the name removes the seven calamities”: the sūtra states, “If there is anyone who upholds the name of this Bodhisattva Avalokiteśvara, even if they enter a great fire, the fire cannot burn them. This is due to the majestic spiritual power of this bodhisattva (first). If one is carried away by a great flood, upon invoking their name, one will immediately reach shallow water (second). If there are hundreds of thousands of myriads of koṭis of sentient beings who, seeking gold, silver, lapis lazuli, giant clam shell, carnelian, coral, amber, pearls, and other treasures, enter the great ocean, and even if a black wind blows their ship off course so that it drifts to the land of rākṣasa demons, if among them even a single person invokes the name of Bodhisattva Avalokiteśvara, all those people will be liberated from the calamity of the rākṣasas. For this reason, the name is Avalokiteśvara (third). If, moreover, a person is about to be harmed and invokes the name of Bodhisattva Avalokiteśvara, the knives and staves held by [the attacker] will instantly break into pieces (fourth).” Below, it cites the general idea: the above [includes] 1. fire cannot burn; 2. water cannot carry away; 3. evil wind does not blow; 4. knives and staves break into pieces; 5. evil ghosts do not gaze upon; 6. fetters and chains fall away from the body; 7. liberation from enemies and bandits. “Second, bodily karma: paying homage fulfills two wishes”: that is, if one desires to seek a boy, one gives birth to a boy of merit, virtue, and wisdom; if one desires to seek a girl, one gives birth to an upright and well-featured girl. “Third, mental karma: holding in mindful recollection purifies the three poisons”: if sentient beings have abundant lust, by constantly recollecting and revering Bodhisattva Avalokiteśvara, they will be freed from lust. If they have abundant anger or abundant delusion, it follows the pattern of greed above. These are the three karmic actions turning toward and taking refuge. That sūtra mentions them briefly; if one follows the sūtra below and the verses therein, endangered and suffering sentient beings are mostly rescued provisionally in accord with the occasion; this is sovereign mastery. Fourth, from “yet now mostly” onward, concludes the establishment of Guanyin. From “now taking” onward, concludes the establishment of sovereign mastery. The above explains their general characteristics. In the commentary, from “yet ‘observing’ (guan) is” onward, is the third part, explaining word by word. The statement “'observing' is the ability to observe” shows that it belongs to the bodhisattva. “Pervading all observations” represents the meaning given by Zhiyi. Yet his account is extensive, so its essential meaning is adopted here to explain it: namely, when the three karmic actions take refuge, observation pervades the mind and eyes, discerning all marks without attachment, thoroughly seeing that the essential nature is empty and unobstructed, fully and suddenly observing with the knowledge of all aspects. Thus the sūtra says: “True observation, pure observation, / vast and great wisdom observation, / compassionate observation, and benevolent observation, / constantly vowed and constantly looked up to. / Stainless pure light, / the sun of wisdom breaks through all darkness, / able to subdue the calamities of wind and fire, / universally illuminating and shining upon the world.” These are all the meanings of “observation”. The statement “'world' is what is observed, pervading all worlds”: worlds are broadly threefold, referring to the three realms. Mountains, waters, hanging cliffs, and deep valleys—places of dread and difficulty—are the vessel realm. Immeasurable sentient beings are the sentient-being realm. Also observing sentient beings within the Buddha's assembly, constantly dwelling in the presence of all Tathāgatas, is observing the realm of wisdom and true awakening. From “if one speaks of sovereign mastery” onward, investigating the text and approaching the meaning, sovereign mastery is broad and direct. Looking at the word “sovereign mastery” (zizai) alone, it is on the contrary narrow, because it lacks that which is observed. Yet where there is that which can observe, there must be that which is observed; otherwise, in relation to what would one attain sovereign mastery? The observer and the observed are non-dual, yet without destroying the observer and the observed; one observation is all observations, there is no observation and nothing unobserved—this is true observation. Commentary: “Furthermore, it causes one to take refuge in the primary teacher served”: the primary teacher is Amitābha. Practitioners of recitation are caused first to invoke the name of their fundamental master, because the transformed buddha atop the crown of the head is Amitābha. Commentary: “Furthermore, ‘gate’ is the universal gate, because by manifesting through the universal gate, roundabout rescue leaves none out”: this explains the practice gate of the sūtra by means of the words “universal gate”; the name “universal gate” is the title of the Guanyin chapter of the Lotus Sūtra. “Roundabout rescue leaves none out” is Master Sengzhao's (or Daosheng's) explanation, which says in full: “Roundabout rescue leaving none out is called universal; penetrating spirit from awakening is called the gate.” Tiantai Zhiyi spoke of ten universals: 1. universal benevolence and compassion; 2. universal vast vows; 3. universal cultivation of practice; 4. universal severance of delusions; 5. universal entry into Dharma gates; 6. universal supernormal powers; 7. universal skillful means; 8. universal expounding of Dharma; 9. universal ripening of sentient beings; 10. universal making of offerings to the buddhas. These ten each accord with reality and universally pervade. In the subsequent text of this sūtra, eleven gates are briefly listed among the operations of karma, which are precisely the eleven universals. Commentary: “However, the Great Sage long ago realized true awakening”: this is from the Thousand-Handed and Thousand-Eyed Dhāraṇī Sūtra. According to the Amitāyus Sūtra, succeeding Amitāyus, he will become a buddha named King of the Mountain of Universal Light, Merit, and Virtue; this too is merely the trace gate. Commentary: “In comparison with the thirty-five responses of the Lotus Sūtra”: this refers to Akṣayamati asking: “How does Bodhisattva Avalokiteśvara wander this Sahā world? How does he expound the Dharma for sentient beings? What is the matter of his power of skillful means?” The Buddha told Akṣayamati: “If there are sentient beings in a land who should be crossed over through the body of a buddha, he immediately manifests the body of a buddha and expounds the Dharma for them; 2. pratyekabuddha; 3. śrāvaka body; 4. Brahma King; 5. Śakra; 6. Sovereign Heavenly King; 7. Great Sovereign Heavenly King (Maheśvara); 8. Heavenly Great General; 9. Vaiśravaṇa; 10. lesser king; 11. elder; 12. householder; 13. chief minister; 14. brāhmaṇa; 15. bhikṣu; 16. bhikṣuṇī; 17. upāsaka; 18. upāsikā; 19. wife of an elder; 20. wife of a householder; 21. wife of a chief minister; 22. wife of a brāhmaṇa; 23. young boy; 24. young girl; 25. deva; 26. nāga; 27. yakṣa; 28. gandharva; 29. asura; 30. garuḍa; 31. kiṃnara; 32. mahoraga; 33. human; 34. non-human; 35. Vajrapāṇi spirit”—all are sequentially added according to the meaning as in the first phrase. Because the elder, householder, chief minister, and brāhmaṇa are grouped together into one—“immediately manifests the body of a woman and expounds the Dharma”—people call them the thirty-two responses. In reality, the four classes are individually distinct; hence in the Gadgadasvara [chapter] it says: “either manifesting the body of a woman of an elder or householder, or manifesting the body of a woman of a chief minister, or manifesting the body of a woman of a brāhmaṇa.” One clearly knows that the four classes have four women. Furthermore, the Gadgadasvara [chapter] includes the bodies of a wheel-turning king and a bodhisattva, and also adds the hells, hungry ghosts, animals, and all places of difficulty, all of which he is able to rescue; how could there not be those bodies? Thus thirty-five is still not exhaustive. If one divides the four women so that each becomes two, because wives and daughters are distinct, then there are already thirty-nine. One clearly knows that Avalokiteśvara and the other great bodhisattvas can each transform into ten thousand types, and these are all only mentioned briefly. Commentary: “It is only that within this, he either manifests a physical body or expounds the Dharma”: because the thirty-five responses all state “he immediately manifests their body and expounds the Dharma for them,” just as in the first one; one clearly knows that both meanings are universally present. Commentary: “These are all matters within the five terrors”: according to the Daśabhūmika-śāstra, the five terrors encompass all terrors. In the case of the new translation of the sūtra, there are verses below that individually versify these eighteen terrors. The Guanyin verses of the Lotus are also not separate from these terrors; fearing verbosity, they are not cited. Now the five encompassments are briefly explained. However, the five are mostly based on fruition, briefly arising from two causes: 1. false wisdom falsely grasping at self-views and affective attachment, which is the cause of the terrors of bad livelihood, bad reputation, and death; 2. slightness and scarcity of roots of goodness, which is the cause of the terrors of the awe-inspiring majesty of assemblies and evil realms. Now among these eighteen, some share causes. Perilous paths are of two kinds: worldly perilous paths are encompassed by [the terrors of] bad livelihood and death; if the cause of evil realms is the peril, it is false wisdom. Distress is of three kinds: 1. distress over the loss of wealth, encompassed by the terror of bad livelihood; 2. distress over being in assemblies, which is encompassed by [the terrors of] assemblies and bad reputation; 3. distress over poisons, which is the cause of terror. Delusion is of two kinds: if it is delusion regarding directions and locations, it is assembly distress, encompassed by the terror of bad livelihood; if it is delusion of mind, being bound by the cause of terror of assemblies, it is also encompassed by the terror of bad livelihood. Slaying is encompassed by death. Darkness and migration have two meanings: present darkness and migration are all encompassed by bad livelihood; the darkness of evil destinies and migration through the three wretched paths are encompassed by the terror of evil realms. The terror of separation from what is loved is strictly the terror of death alone, but also extends to bad livelihood. The terror of association with what is hated is strictly the evil realms, but also extends to bad livelihood. The terror of bodily oppression is death and bad livelihood. The terror of mental oppression is encompassed by the awe-inspiring majesty of assemblies and bad reputation. The terror of grief and lamentation has the characteristics of the two terrors of death and bad livelihood, and also extends to the remaining three. Commentary: “namely, able to separate from the cause”: this means that when the three karmic actions take refuge in my three karmic actions, it can bring about liberation and cause them to dwell in right mindfulness, because there is no self, no what belongs to self, and no false wisdom.