請觀音經疏 1.32

1.32

第二、正說呪為二：一正說呪、二明力用。一說呪言承佛力者，承於如如大覺之力也。更稱三寶，義同前。一切怖畏者，即復為二：一總明呪力用、二別釋。今言一切怖畏者，一、歷十種行人，各各有怖畏也。二、作惡鬼虎狼者，例如《金光明》，初地至十地皆有虎狼師子之難。此中十人乃無事中虎狼，約煩惱法為虎狼也。別釋者，從破梵行人去也。十惡業者，十惡是性戒，受與不受俱是罪，不同其餘遮制等戒。如比丘草木戒，受者犯得罪，不受犯不得罪。今取性重者呪力能令清淨，輕者例滅。設者，有二義：一假設設、二者但設設。性淨之理本無惡業，今起惡業皆是虛假，實來破虛皆使清淨，故言設。此明除虛妄之假也。但設者，但有一法是業種類所攝者，無問重輕，此呪皆能破之令清淨。《大品》「設有一法過涅槃者，亦如幻化。」此條然言無，如十九界等畢竟不可得。今言假設，不妨有浮虛之樂，與《大品》設語乃同復為異（云云）。現前見佛者，見佛三昧為種。地獄人念佛時，感見形質不同，乃至人中所見、二乘通別等菩薩，所見各異。凡約十行人明見佛不同，三昧觀法亦異（云云）。

Second, the actual proclamation of the dhāraṇī comprises two parts: first, the actual proclamation of the dhāraṇī; second, explaining its power and function. In the first part, proclaiming the dhāraṇī by stating that one 'relies on the Buddha's power' means relying on the power of the Great Awakening of Tathatā. Further invoking the Three Jewels has the same meaning as before. Regarding 'all terrors,' this again has two parts: first, a general explanation of the dhāraṇī's power and function; second, a specific explanation. Now, as for 'all terrors': first, going through the ten kinds of practitioners, each has their respective terrors. Second, as for 'transforming into vicious ghosts, tigers, and wolves': by analogy with the Golden Light [Sūtra], from the first bhūmi up to the tenth bhūmi, there are always perils of tigers, wolves, and lions. Here, the ten practitioners do not encounter literal tigers and wolves, but tigers and wolves are explained in terms of the phenomena of affliction. The specific explanation begins with 'breaking the vows of a practitioner of pure conduct.' As for 'ten evil karmas': the ten evils are natural moral prohibitions, where committing them is an offense whether one has formally taken the precepts or not, unlike the other restrictive disciplinary precepts. For example, regarding a monk's precept against [damaging] grasses and trees, one who has taken it incurs an offense upon violating it, whereas one who has not taken it does not incur an offense upon violating it. Here, taking the grave natural offenses, the power of the dhāraṇī can purify them; the light ones are extinguished accordingly. 'Even if' (she) has two meanings: first, hypothetical 'even if'; second, merely inclusive 'even if.' The principle of inherent purity originally lacks evil karma; the evil karmas that arise now are all empty and unreal. When reality arrives to dismantle what is unreal, all are made pure; hence it says 'even if.' This explains the eradication of the empty and deceptive provisional. As for merely inclusive: if there is even a single phenomenon subsumed under the category of karma, regardless of whether it is grave or light, this dhāraṇī can dispel it and make it pure. The Great Chapter [Prajñāpāramitā-sūtra] says: 'Even if there were a phenomenon surpassing nirvāṇa, it too would be like an illusion or an apparition.' This distinctly states nonexistence, just as a nineteenth realm is ultimately unattainable. Here, stating hypothetical 'even if' does not preclude having floating, unreal pleasures, which is at once the same as and different from the word 'even if' in the Great Chapter (and so on). As for 'seeing the Buddha manifest before oneself': the buddhānusmṛti-samādhi serves as the seed. When a person in hell contemplates the Buddha, what is manifested and seen varies in form and substance; continuing up to what is seen among humans, and by the bodhisattvas of the two vehicles, the shared [teaching], the distinctive [teaching], and so on, what each sees differs. In general, explaining the seeing of the Buddha as differing according to the ten practitioners, the contemplative methods of samādhi are also distinct (and so on).