請觀音經疏 1.13

1.13

第二釋法，即消伏毒害陀羅尼也。消伏者，消名消除，伏名調伏。故經言「消除三障無諸惡，五眼具足成菩提。但除其病，不除其法。」譬如蛇虺有毒，但除消其螫蠆令不侵人，不可殞命也。伏者調善，令堪乘馭。伏三障之毒，為入道之門，隨應得度而度脫之，故不須斷。復次消有二義：一消除、二消滅，即對斷煩惱入涅槃、不斷入涅槃也。伏亦二義：一除伏、二平伏，亦對斷不斷也。如《金剛般若》云「如是降伏其心」，降是消義，具二種消伏，是二種伏也。毒即三障，文有三番明呪：初云淨三毒根，即煩惱障；次云破惡業，即業障；次云遊戲五道及八難苦，即報障。通論三障，其相如是。但別明不無輕重之殊，即用三呪消伏其病也。歷四教十法界，除三障陀羅尼者，如《釋論》云「陀羅尼中，無閡陀羅尼最大；三昧中，王三昧最大。」此翻言能持能遮。持者，持名持義，行證化他正法等。遮者，遮三障。遮三障名消，持名義為伏。呪，即是願也。經者教也，如舊釋。此對四詮教（云云）。餘四重玄義（出餘疏）。

Second, explaining the Dharma: that is, the dhāraṇī of dispelling and subduing poisonous harms. As for 'dispelling and subduing', 'dispelling' means eliminating, and 'subduing' means taming. Thus the sūtra states: 'Eliminating the three obstructions without any evil, fully endowed with the five eyes one accomplishes bodhi. Only remove their disease, do not remove their dharma.' For example, a serpent or viper has poison; one only removes and dispels its stinging bite so that it does not harm people, but must not kill its life. 'Subduing' means taming and refining, making it fit to be ridden. Subduing the poison of the three obstructions serves as an entrance to the path, saving and liberating in accordance with those who should be saved; therefore, it does not need to be severed. Furthermore, 'dispelling' has two meanings: first, eliminating; second, annihilating—which correspond respectively to cutting off afflictions to enter nirvāṇa, and entering nirvāṇa without cutting them off. 'Subduing' also has two meanings: first, removing and subduing; second, pacifying and subduing—which also correspond to cutting off and not cutting off. As the Diamond Prajñā says: 'Thus should one subdue their mind'—'bring down' has the meaning of dispelling; being endowed with two kinds of dispelling and subduing constitutes two kinds of subduing. 'Poison' is the three obstructions. The text has three turns explaining the mantra: first, it says purifying the roots of the three poisons, which is the affliction obstruction; next, it says destroying evil karma, which is the karmic obstruction; next, it says sporting in the five destinies and the suffering of the eight difficulties, which is the retributive obstruction. Discussing the three obstructions generally, their characteristics are like this. But specifically explained, there is no lack of difference in gravity, so the three mantras are used to dispel and subdue their sicknesses. Going through the four teachings and ten dharma realms, as for the dhāraṇī that eliminates the three obstructions: as the Treatise on the Great Perfection of Wisdom states, 'Among dhāraṇīs, the unobstructed dhāraṇī is the greatest; among samādhis, the king samādhi is the greatest.' This is translated as 'capable of retaining and capable of warding off'. 'Retaining' means retaining names and retaining meanings, practice-realization, transforming others, the true Dharma, and so forth. 'Warding off' means warding off the three obstructions. Warding off the three obstructions is named dispelling; retaining names and meanings is subduing. 'Mantra' (zhou) is vow. 'Sūtra' is teaching, as in the old interpretation. This corresponds to the teachings of four explanations (and so on). The remaining four of the fivefold profound meaning (appear in the other commentary).