請觀音經疏 1.33

1.33

從佛告阿難去，是第三佛述成。就此為四：一述功能、二勸行法方軌、三引證、四結成功能。就明功能中，能除二種患難，身無患、心無病，從凡夫地乃至等覺，猶一生，在皆有身心。於分段中具三塗身心，人至第四禪為身病，四空有心病，故知苦樂隨身至四禪，憂喜隨心至有頂。若聲聞五方便人，具足身心之患，須陀洹雖見諦，思惟尚在，乃至羅漢有餘時身病尚在，習氣不忘亦是心病。緣覺亦爾。六度通教亦爾。若斷分段生變易者，此就無作四諦中五分法身深淺優劣、無明住地心惑重輕，乃至餘一生在。三賢十聖住果報，豈非是身？乃至欲得佛無上報，皆是身患無明未盡，佛性不了皆是心病。故經云「因滅是色獲得常色」，方無身病。「因滅受想行識，獲得常受想行識」，方無心病。還將此身心兩患，約十種行人（云云）。火從四面來，此是外火；節節疼痛是內火。事解如文。理解外來者，是見惑橫計而生，故言外來。四面，即是有無四見等。此見焚燒見諦解，故言燒身。龍是神靈之物，即表法王，自在設教如龍雨雨，除見惑如火滅，即是信行人。節節疼痛是思惟惑。附理生，如須陀洹人，已得無漏理解，而猶有思惑，故言內火。節節，即是思惟所斷九品。欲界九品，四禪四空等處處九品，豈非節節也。前一作信行，龍王降雨。今龍即是無漏心王，發得禪定法水滅思惑火也。明此約十種行人。分段見思可解。變易既有菩薩勝妙五欲，此中自有無作界外見思，例作火義，至一生在（云云）。穀貴饑饉者，事解五穀不收為饑，菜蔬不生為饉。譬解者，遠聖不聞道為饑，近則為飽；無正慧為饑，無助道為饉。如《法華》「饑餓羸瘦」，此則事中。乃至人天善，皆例饑飽義。若二乘非饑者，《法華》不應云從饑國來。此則小乘為饑、大乘為飽，約十人傳作（云云）。王難者，分段用四魔為難，變易用十魔為難，乃至一生在亦有魔，故言三魔已盡，唯有一分死魔在。惡獸是惡業，盜賊是六根六塵，迷路是邪僻，牢獄是果報。果報二種：一者約諸道明報獄，如人得天往（云云）。二者當分受身為獄。亦約十行人，杻械是定慧障，枷是權實障，鎖是得業繩等也。海是生死，或云法性，妄想動法性故。波浪為難，夜叉羅剎是見思，毒藥是理境。如四見取理不得而成毒，故法性亦名毒藥，亦名甘露。刀劍是無常，三界皆為無常所遷（云云）。第二、從此陀羅尼灌頂去，是勸如法行。經三：一正勸、二示法用、三得益。灌頂者，事解云：輪王欲授位太子，取四海水淋太子頂，而委以天下，故云灌頂。若案〈十地〉云：佛授十地菩薩記，以法性海水，淋十地法王子頂，名為佛受職，故稱灌頂也。今明此義。凡有十種人，智有頂可見。佛但法性，無見頂者。餘人少分智慧，理極不能思度，名之為頂。若得陀羅尼呪被灌之，即能得進解行轉深，名為灌頂。如是約十種人，皆有頂義、皆有被灌之義。唯妙覺身最高極不可復灌，能以陀羅水普灌十種人頂，此十地之頂也。齋者齊也，齊身口業也，齊者只是中道也。後不得食者，表中道法界外更無別法也。中前得啖而非正中，此得明表前方便。但似道之中得有證義，故得啖也，亦是表中道法界外有法也。不啖肉者，是無緣大慈也，故不啖。眾生緣、法緣皆有分齊，此無緣無分齊，故不得啖也。灰者，五停心觀也。五辛苦辣，是五陰苦諦也。葷氣，是五陰中有集諦也。污穢，五陰苦集也。十方佛，是十法界皆有佛性。七佛，是七覺分。第三、從佛告阿難有一女人去，是引證。非是獨證，此段亦通證於前，如文（云云）。第四、從此呪功德三障永盡，是結成功能，如文。

From 'The Buddha told Ānanda' onwards is the third part: the Buddha's endorsement and validation. This comprises four parts: first, relating its functions and capabilities; second, exhorting to the practice's rules and procedures; third, citing evidence; fourth, concluding its functions and capabilities. Within the explanation of functions and capabilities, it can eliminate two kinds of afflictions and perils, leaving the body without affliction and the mind without disease; from the stage of an ordinary person up to equal awakening, as long as one lifetime remains, they all possess body and mind. Within delimited [life and death], one is fully endowed with the bodies and minds of the three wretched paths; from humans up to the fourth dhyāna there are bodily diseases, and in the four immaterial [realms] there are mental diseases. Thus we know that pain and pleasure accompany the body up to the fourth dhyāna, while grief and joy accompany the mind up to the peak of existence. If one considers practitioners of the five expedients among the śrāvakas, they are fully endowed with afflictions of body and mind; although a srotaāpanna has seen the truths, [habitual] contemplation-afflictions still remain; continuing up to an arhat with remainder, bodily illness still remains, and not having forgotten residual conditioning is likewise a mental disease. The pratyekabuddhas are also like this. The shared teaching of the six perfections is also like this. If one has severed delimited [life and death] and is born into transformational [life and death], this is in terms of the depth, shallowness, superiority, and inferiority of the fivefold dharmakāya within the unconditioned four truths, and the gravity or lightness of mental delusion in the entrenchment-ground of ignorance, continuing up until a single lifetime remains. When the three ranks of worthies and the ten holy ones abide in retribution, how could that not be a body? Continuing up to desiring to attain the Buddha's unsurpassed retribution, these are all bodily afflictions where ignorance has not yet been exhausted; not fully understanding the buddha-nature is entirely a mental disease. Therefore, the sūtra says: 'Because of extinguishing this form, one obtains eternal form'—only then is there no bodily disease. 'Because of extinguishing sensation, perception, volition, and consciousness, one obtains eternal sensation, perception, volition, and consciousness'—only then is there no mental disease. One again applies these two afflictions of body and mind to the ten kinds of practitioners (and so on). 'Fire coming from all four directions': this is external fire; 'joint-by-joint pain' is internal fire. The literal explanation is as in the text. The explanation in terms of principle: 'coming from outside' is that which arises from the arbitrary clinging of view-delusions; hence it is said to come from outside. 'Four directions' refers precisely to the four views of existence, nonexistence, and so on. These views burn away the understanding of seeing the truths; hence it is said to burn the body. A dragon is a divine, numinous creature, which represents the Dharma King, who sovereignly sets forth teachings just as a dragon pours down rain; eliminating view-delusions is like the extinguishing of fire, which corresponds to the practitioner of faith. 'Joint-by-joint pain' is contemplation-delusion. Arising in reliance on principle, it is like a srotaāpanna who has already attained the understanding of uncontaminated principle yet still possesses contemplation-delusions; hence it is called internal fire. 'Joint by joint' refers precisely to the nine grades severed by contemplation: the nine grades of the desire realm, and the nine grades of each place among the four dhyānas, four immaterial [realms], and so on—how could these not be joint by joint? The former was taken as the practice of faith, where the dragon king rains down showers. Now, the dragon is precisely the uncontaminated mind-king, who generates the Dharma-water of meditative concentration to extinguish the fire of contemplation-delusion. This is explained with respect to the ten kinds of practitioners. Delimited view and contemplation [-delusions] can be understood. Since transformational [life and death] possesses the superior and marvelous five desires of a bodhisattva, within this there naturally are unconditioned view and contemplation [-delusions] beyond the realms; they are analogously treated as having the meaning of fire, continuing up until a single lifetime remains (and so on). As for 'grain being dear and famine': the literal explanation is that failure to harvest the five grains is ji (grain shortage), and failure of vegetables and greens to grow is jin (vegetable famine). The metaphorical explanation is: being far from the sages and not hearing the Way is grain shortage, while being close is satiety; lacking correct wisdom is grain shortage, and lacking auxiliary aids to the Way is vegetable famine. As in the Lotus [Sūtra], 'starved, emaciated, and lean'—this is within literal matters. Continuing up to the goods of humans and devas, all follow this analogy of famine and satiety. If the two vehicles were not in famine, the Lotus [Sūtra] would not say 'having come from a famished land.' Thus the Lesser Vehicle is famine and the Great Vehicle is satiety, applied across the ten practitioners (and so on). As for 'perils of the king': delimited [life and death] uses the four māras as perils; transformational [life and death] uses the ten māras as perils; continuing up until a single lifetime remains, there are still māras; hence it says that three māras have already been exhausted, with only one portion of the māra of death remaining. Vicious beasts are evil karma; bandits and thieves are the six sense faculties and six sense dusts; losing one's way is heterodox deviation; prison is karmic retribution. Retribution is of two kinds: first, explaining retributive prisons in terms of the various destinies, as when a human goes to a deva realm (and so on); second, taking the receiving of a body in one's current portion as a prison. This is also applied to the ten practitioners. Fetters and manacles are obstructions to concentration and wisdom; the cangue is the obstruction of provisional and real; chains are the ropes of acquiring karma, and so forth. The ocean is life and death, or it is said to be the nature of phenomena, because false conceptualization stirs the nature of phenomena. Surging waves are perils; yakṣas and rākṣasas are view and contemplation [-delusions]; poison is the objective realm of principle. Just as the four views grasping at principle fail to apprehend it and thereby turn into poison, so the nature of phenomena is also named poison, and also named amṛta. Knives and swords are impermanence; the three realms are all shifted by impermanence (and so on). Second, from 'consecration with this dhāraṇī' onwards is the exhortation to practice according to the Dharma. In the text there are three parts: first, the actual exhortation; second, showing the method and function; third, gaining benefits. As for 'consecration' (abhiṣeka), the literal explanation says: when a wheel-turning king wishes to bestow the position upon the crown prince, he takes water from the four oceans and douses the crown prince's head, entrusting him with the realm; hence it is called consecration. If according to the 'Ten Stages' [chapter]: when the Buddha bestows the prediction upon a tenth-stage bodhisattva, he douses the crown of the head of the tenth-stage Dharma prince with the ocean water of the nature of phenomena, which is called the Buddha's conferral of office; hence it is termed consecration. Now I clarify this meaning: in all ten kinds of people, wisdom has a summit (crown) that can be seen. The Buddha is solely the nature of phenomena, and none can see the summit of his head. For other people, with their partial wisdom, the ultimate principle cannot be conceptualized or measured, and this is named the summit. If one obtains this dhāraṇī-mantra and is consecrated by it, one is immediately able to advance, with understanding and practice becoming progressively deeper; this is named consecration. In this way, across the ten kinds of people, all have the meaning of the summit, and all have the meaning of being consecrated. Only the marvelous awakening body is the most supreme and ultimate, incapable of being consecrated further; it can universally consecrate the crowns of the heads of the ten kinds of people with the dhāraṇī-water—this is the summit of the ten stages. As for 'fasting' (zhai), it means alignment (qi); it aligns the karmas of body and speech. Alignment is simply the Middle Way. 'Not being permitted to eat afterwards' represents that outside the realm of phenomena of the Middle Way, there is no other phenomenon. Being permitted to eat before midday, yet it not being the precise noon, clearly represents the preliminary expedients. Only within the semblance of the Way can there be the meaning of realization, so eating is permitted; this also represents that there are phenomena outside the Middle Way's realm of phenomena. Not eating meat is great kindness without conditions; therefore one does not eat it. Kindness toward sentient beings and kindness toward phenomena both have boundaries; this kindness without conditions has no boundaries, so one must not eat it. Ashes represent the contemplation of the five stops to the mind. The five acrid, bitter, and pungent foods are the truth of suffering of the five aggregates. The foul odor of alliums is the truth of accumulation within the five aggregates. Defilement and filth are the suffering and accumulation of the five aggregates. The buddhas of the ten directions represent that all ten dharma realms possess buddha-nature. The seven buddhas are the seven limbs of awakening. Third, from 'The Buddha told Ānanda, there is a woman' onwards is the citing of evidence. This does not solely provide evidence here; this passage also universally provides evidence for what preceded, as in the text (and so on). Fourth, from 'the merit of this mantra permanently exhausts the three obstructions' concludes its functions and capabilities, as in the text.