請觀音經疏 1.34

1.34

第三從若有眾生囹圄去，是第三番呪除報障。此即為四：一明說呪之由、二正說呪、三稱歎功用、四結成。第一所由及第二正說，如文。第三歎功用，文為三：一明六道六字章句用、二明修因六字章句用、三明六根六字章句用。他釋六字者，或言稱三寶名是六字章句。此配六字乃足，而不見文中有標章結句之言。或三寶為三字，觀世音為三字，此於誦持為便。上文不標章結句，若以此六字者，處處皆有，此義則通。今皆不用。今明六字章句者，案經文有標章結句起盡之文，約義為便，明六字章句。今案經對六道、六妙、六根等，以明六字章句。如《大經》對二十五有，明二十五三昧。今對六道明六字章句，成消伏六道之害毒。於義為便，所以明此三種章句。此三種六字，凡有三處六出：初、明果報六字章句者，說偈竟即云：若有四部聞六字章句去，便廣說六道中拔苦功用之事。後結句云：若有聞此六字章句。次明修因六字章句者，如斯那聞六字章句。觀心心脈者，廣明六妙，後即結云：此大精進勇猛寶幢六字章句。三、明六根六字章句者，從舍利弗在寒林中，斯那問眼，眼與色相應，云何攝住者，廣明六根。後即結云：聞此六字障句，數息繫念淨行之法。此即三種起盡，文義冷然，故依此為判也。第一、明六道六字章句者，六道是果報法，故六道是六字門。一道之中分別有無量種，即是章句。觀音又照六道實相，得陀羅尼究竟旨歸。如《大經》云「二十五有，有我不耶？答云：有我。」我即佛性，諸佛菩薩窮此理性，於諸道中而得自在，故能以陀羅尼力，消除六道三障之毒害。今此中偈但列五道名，若依舊解五道者，但合脩羅為一鬼道，若開即成六道。今文正明脩羅為一道。復明餓鬼道而不辨天道，不知是翻者脫落？不知更有別意？今斟酌者，或可天道苦少，且明下五道耳，故不論六。又長行中則有六道義。何以故？如云從迷失道徑去，乃至婦人生難，此是人道。此呪巍巍，能免地獄、餓鬼、畜生、脩羅等苦，即是四惡道。八難者，即長壽天是一難，此語即攝天道，故具六道。又偈中云「普教一切眾，令離生死苦。」若爾者，一切之言即是攝得六道（云云）。今約六道段中為四：一明拔六道苦惱難、二明得失、三說偈、四結，如文。從今世後世不吉祥事永盡無餘，是明失也。從持戒精進皆悉具足，是明得也。又二義：一明得念定總持諸法，次明得見佛得旋陀羅尼。得陀羅尼者，勘《法華經》，明位即齊佛。如無生忍，此即似初境界（云云）。第二、從王舍城斯那去，明修因六字。此為二：一通、二別。通中又為二：一略觀心心脈者，若事解，只赤肉之心一身之主，由是心脈能開出一切脈。能開之心，一身之主，由是心脈能開出一切脈，以通成一身，具如通明觀（云云）。此即是因緣釋。心義若空，共一切世間中，無不從心造。心如工畫師，造種種五陰。種種五陰由心故有，心無故一切法亦無。心不有，一切法不有；心空，故一切法空（云云）。雖一切法空，而有諸脈名字假名差別，從一心脈乃至無量諸脈，皆能通達而無滯閡，此即達心脈是假名，故一切法皆是假名（云云）。心脈若定是空，空不可假；心若定是假，假不可作空。當知心脈不空不假，當知一切諸脈亦不空不假，如是則遮於二邊、兼照空假，即是圓觀心脈。如是三觀，歷十種行人（云云）。今約經文作三觀者，若有能觀即有所觀，能所合故即是因緣觀也。使想一處，即是入空觀也。見觀世音，即是出假觀也。即得解脫者，即是中道觀也。而又云得阿羅漢者，此約十種行人小乘大乘明羅漢，無咎（云云）。第二、從端身去，是廣明也。依禪法明（云云）。二十五種方便，俱有事理兩解。今正取調五事，明調色、息、心三方便。是此文正方便意。原身之始，始於三事，眾生不知三事故名迷，達三事故名解。今為修此六字，故須方便調此三事。從端身是調身，正心是調心，心氣相續是調息。端身是約戒，正心是約定，氣相續是約慧。此明戒、定、慧調三事。約世間，陽上陰下，隨世俗故。右陽居下、右陰處上者，欲將定靜之法，鎮於陽散也。世俗既有威儀，此即是以戒法禁約麁獷，即對戒也。二陽動相、陰靜相，以靜鎮動，是制亂方便，即對於定。三者右表方便屬權而居下，左是實智居上，是則自權而顯實，此即表慧。此戒定慧，還約十種行人（云云）。舉舌向腭，為防難故、為止言語故。從一至十，是數門。成就息念不外向，是隨門。不澁不滑調和得中，是止門。下去是三門，如文。赤肉心起一脈，生四大脈趣四支，各起十脈，合四十脈。一支十脈，復起百脈，就根本合四百四十脈。今但取四支四十為言也。又取頭十脈，就根本四脈，故言十四脈。止應舌至鼻，喻如江海通流。若是肝氣青、肺白、脾黃、腎黑，唯有心赤而不見，是略耳。諸氣來會鼻，失本色，故如琉璃。息細八寸，亦是定將散，表八正道。此中六妙門，凡應有十科意，今只是一相生妙門也。若此中觀者，只是通明觀也。從佛告此大精進去，是別明六妙門。前六妙門通凡夫，三乘共觀，故言通。今三乘未合，故別觀六妙門也。第一、明聲聞六妙門者，即為二：一、從大精進去，是歎六妙門。從汝等善聽去，是勸。勸文為二；一勸、二受行。今明勸者，當自攝身明戒，端坐正受，是定。觀苦，是明慧。苦者，只報身是苦聚，生來無主為空。命盡故壞，取此為次也。若無常為初，取念無常也。五門者，此有三種：一、五處止為五門，即五輪禪也。此經云「於節節間皆令繫念」，即是其義。二、五方便為五門禪。今明念佛一門，餘者數息、不淨、因緣、慈心等。而毘曇無念佛，但云界方便破我見，足數息等為五門。今明界方便乃是因緣觀，破斷常等見，而猶闕念佛，是故用念佛等為五門。此經文云「得念佛定」，即是其義。三、無常苦空無我寂滅五門，即如此文。苦空無常，是其義也。若五輪為五門，一向是繫念於色，屬定。若無常等為五門，一向就理，是慧。若五方便，合用定慧。復次開五停心觀為六妙門，開息方便出隨止二門。何以故？數息有三種也，合不淨、慈心兩方便為一觀門，因緣方便是還門，念佛是淨門。何故爾？念佛有法身佛，法身即是空理淨故也。又合五方便六妙門為三障，數息是報風，故屬報障。慈心、不淨、因緣治此三障，各有三：如數息是覺觀，覺觀三種即有三治（云云）。恚有三種，欲有內外（云云），癡有斷常性（云云），業有浮沈惡境（云云）。如是治法亦有三治之，具如《禪門》（云云）。今經不用此等治，但明一空無相如幻如化，以入實際遍治之（云云）。第二、從寒林中，即是受行。又為二：一奉行得意；二、斯那聞下，簡三乘人六門。寒林者，即是無漏清涼也。金是慧，三乘人同入第一義法性理，故如金。第二、斯那問，即是第三番六字章句意也。眼見色即有三種：初一念時，是獨頭無明；一念轉，即與相應無明共起；若順色即愛、違即瞋、平平即起無記。事中攝住者，但數息，不令三種心起即是也。理中論，若根塵為因緣，析此因緣分分無常生滅以見理者，即如毘曇見有得道也。若觀根塵淨虛不實空平等見理，即是見空得道。若觀根塵無明因緣諸行老死，即是緣覺人。攝住此六根不次第，於義無失。今言色香味觸與細滑相應者，五根微細皆寄身根法塵。意根若領納法塵時，身已虛有諸觸備至，故言色香等與細滑相應，細滑即身也。六根例作理釋，通別圓意（云云）。地無堅者，如實故言無堅。通教觀地如幻如鏡像。有堅又四句，責責見細理隣虛，是有；見空即是無見。乃至四句深著不可捨，皆名為堅。今蕩此四執、除此四過，求不可得故。言地無堅，水不住四句故。風無閡者，豈無四句質閡。是身出火者，慧解脫人但有無漏火，俱解脫人備有事理火。慧人燒子縛身因，俱解脫人燒果縛身果。見十方佛是聲聞，破惡成辟支佛，住不退是菩薩。言服者，結成意也。

Third, from 'If there are sentient beings in prison...' onward, is the third round of the dhāraṇī eliminating retributive obstructions. This comprises four parts: first, explaining the occasion for speaking the dhāraṇī; second, the actual speaking of the dhāraṇī; third, praising its functions and efficacy; fourth, the concluding integration. The first [part], the occasion, and the second, the actual speaking, are as in the text. The third [part], praising its functions and efficacy, has three divisions in the text: first, explaining the function of the six-syllable phrases for the six destinies; second, explaining the function of the six-syllable phrases for cultivating the cause; third, explaining the function of the six-syllable phrases for the six sense faculties. Regarding other interpretations of the six syllables, some say that reciting the names of the Three Jewels constitutes the six-syllable phrases. This matches the six syllables in quantity, yet one does not see words in the text demarcating sections and concluding phrases. Others say that the Three Jewels make three syllables and Avalokiteśvara makes three syllables; this is convenient for recitation. The text above does not demarcate sections and conclude phrases, but if one takes these six syllables, they occur everywhere, so this interpretation is plausible. At present, none of these are used. Now, in explaining the six-syllable phrases, according to the sūtra text there are passages that mark the beginning and end of the sections and concluding phrases; relying on meaning is convenient for explaining the six-syllable phrases. Now, according to the sūtra, it correlates with the six destinies, the six wondrous gates, the six sense faculties, and so forth, in order to explain the six-syllable phrases. Just as the Mahāparinirvāṇa-sūtra correlates the twenty-five realms of existence to explain the twenty-five samādhis, here it correlates the six destinies to explain the six-syllable phrases, accomplishing the dispelling and subduing of the poisonous harms of the six destinies. This is convenient for the meaning, which is why these three kinds of phrases are explained. These three kinds of six syllables appear in six aspects across three places: First, explaining the six-syllable phrases of fruition-retribution: after speaking the verses, it immediately states, 'If there are the four assemblies who hear the six-syllable phrases...' and then broadly explains matters concerning the function of pulling out suffering within the six destinies. Afterward, the concluding phrase states, 'If there are those who hear these six-syllable phrases...' Next, explaining the six-syllable phrases of cultivating the cause: as when Senā heard the six-syllable phrases and contemplated the mind and the heart-pulse, broadly explaining the six wondrous gates, after which it concludes, 'These six-syllable phrases of great vigorous and valiant jeweled banner...' Third, explaining the six-syllable phrases of the six sense faculties: from where Śāriputra was in the cold forest and Senā asked about the eye, 'The eye corresponds with form; how does one restrain and fix it?', broadly explaining the six sense faculties. Afterward, it concludes, 'Hearing these six-syllable phrases, the practice of counting breaths, tying mindfulness, and pure action...' These are the three kinds of beginnings and endings, the textual meaning being lucid and distinct; therefore, the analysis is determined according to this. First, explaining the six-syllable phrases of the six destinies: the six destinies are phenomena of fruition-retribution, hence the six destinies are the gates of the six syllables. Within one destiny there are immeasurable varieties distinguished, which are the phrases. Avalokiteśvara also illuminates the true mark of the six destinies, attaining the ultimate import of the dhāraṇī. As the Mahāparinirvāṇa-sūtra states: 'Within the twenty-five realms of existence, is there a self or not? The answer is: there is a self.' The self is the Buddha-nature. The buddhas and bodhisattvas thoroughly fathom this principle-nature and attain sovereignty within all destinies; therefore, by the power of the dhāraṇī, they can eliminate the poisonous harms of the three obstructions in the six destinies. Now, the verses here list only the names of five destinies. If following the older interpretation of the five destinies, they merely combined the asuras into the single destiny of ghosts; if unfolded, they make six destinies. The present text properly explains the asuras as one destiny. It further explains the destiny of hungry ghosts, but does not distinguish the destiny of devas. Is this an omission by the translator? Or is there some other distinct meaning? Considering it now, perhaps the destiny of devas has little suffering, so it only explains the lower five destinies, thus not discussing the six. Moreover, in the prose section there is the meaning of the six destinies. Why? As it states, from 'losing the road and path...' up to 'difficulties in childbirth for women,' this is the human destiny. 'This dhāraṇī is towering and lofty, able to avert the sufferings of hells, hungry ghosts, animals, and asuras...'—these are the four bad destinies. As for the eight difficulties, the long-lived devas are one difficulty; these words encompass the destiny of devas, hence all six destinies are complete. Furthermore, the verse states, 'Universally teaching all beings, causing them to leave behind the suffering of birth and death.' If so, the word 'all' encompasses the six destinies (and so on). Now, the section on the six destinies is divided into four: first, explaining pulling out the difficulties of suffering and affliction in the six destinies; second, explaining gain and loss; third, speaking the verses; fourth, concluding, as in the text. From 'unfortunate matters of this life and future lives are eternally extinguished without remainder,' this explains loss. From 'upholding precepts and vigor are all fully possessed,' this explains gain. Furthermore, there are two meanings: first, explaining attaining mindfulness, concentration, and dhāraṇī over all dharmas; next, explaining attaining seeing the Buddha and attaining the revolving dhāraṇī. Attaining dhāraṇī, checked against the Lotus Sūtra, explains the stage as being equal to the Buddha. Like the forbearance of the non-arising of dharmas, this resembles the initial realm (and so on). Second, from Senā in Rājagṛha onward, explains the six syllables of cultivating the cause. This has two parts: first, general; second, specific. The general part also has two: first, briefly contemplating the mind and the heart-pulse: if explained in terms of concrete facts, it is simply the heart of red flesh as the master of the entire body; because of this heart-pulse, all pulses can open forth. The mind that can open is the master of the entire body; because of this heart-pulse, all pulses can open forth, so as to comprehensively form the entire body, fully as in the contemplation of pervasive brightness (and so on). This is the explanation through causes and conditions. If the meaning of mind is empty, all across the entire world, there is nothing that is not made from the mind. The mind is like a master painter, creating various kinds of the five aggregates. The various five aggregates exist because of the mind; because the mind does not exist, all dharmas also do not exist. When the mind does not exist, all dharmas do not exist; because the mind is empty, all dharmas are empty (and so on). Although all dharmas are empty, there are the nominal, provisional-designation distinctions of the various pulses: from the single heart-pulse up to immeasurable pulses, all can be penetrated without obstruction; this is penetrating that the heart-pulse is a provisional designation, hence all dharmas are provisional designations (and so on). If the heart-pulse were definitively empty, the empty could not be provisional; if the mind were definitively provisional, the provisional could not become empty. One should know that the heart-pulse is neither empty nor provisional; one should know that all pulses are also neither empty nor provisional. In this way, denying the two extremes while simultaneously illuminating the empty and provisional is the round contemplation of the heart-pulse. Such three contemplations are applied to the ten kinds of practitioners (and so on). Now, constructing the three contemplations based on the sūtra text: if there is an active contemplator, there is an object contemplated; because the active and passive unite, this is the contemplation of causes and conditions. Causing thought to focus on one place is entering the contemplation of emptiness. Seeing Avalokiteśvara is emerging into the contemplation of the provisional. Immediately attaining liberation is the contemplation of the Middle Way. And again stating that one attains arhatship: this explains the arhat with respect to the ten kinds of practitioners of the Hīnayāna and the Mahāyāna, without fault (and so on). Second, from 'straightening the body' onward, is the broad explanation. It is explained according to the methods of dhyāna (and so on). The twenty-five kinds of skillful means all have explanations in terms of concrete facts and principle. Now, properly taking the regulation of the five matters, it explains the three skillful means of regulating form, breath, and mind. This is the proper intention of skillful means in this text. The origin of the body began with three matters: sentient beings do not know the three matters, hence it is called delusion; understanding the three matters is called awakening. Now, in order to cultivate these six syllables, one must use skillful means to regulate these three matters. From straightening the body is regulating the body; rectifying the mind is regulating the mind; the continuity of mind and breath is regulating the breath. Straightening the body pertains to precepts; rectifying the mind pertains to concentration; the continuity of breath pertains to wisdom. This explains regulating the three matters through precepts, concentration, and wisdom. Regarding the worldly, yang is above and yin is below, conforming to mundane convention. The right-yang placed below and the right-yin placed above: one wishes to use the method of calm stillness to suppress yang scattering. Since the mundane has deportment, this uses the method of precepts to restrict and restrain coarseness and roughness, which corresponds to precepts. Second, yang is the characteristic of movement and yin is the characteristic of stillness; suppressing movement with stillness is the skillful means for subduing distraction, which corresponds to concentration. Third, the right represents skillful means belonging to the provisional and residing below, while the left is real wisdom residing above; thus displaying the real from the provisional, this represents wisdom. These precepts, concentration, and wisdom are again applied to the ten kinds of practitioners (and so on). Raising the tongue toward the palate is for preventing difficulties and stopping speech. From one to ten is the counting gate. Achieving mindfulness of breath without directing outward is the following gate. Neither rough nor slippery, tuned to moderation, is the stopping gate. Below are the [other] three gates, as in the text. From the heart of red flesh arises one pulse, producing four great pulses heading toward the four limbs, each giving rise to ten pulses, making forty pulses in all. From ten pulses of one limb, another hundred pulses arise; together with the root, they make four hundred and forty pulses. Now, it only takes the forty of the four limbs to speak of. It also takes the ten pulses of the head, together with the four root pulses, hence speaking of fourteen pulses. Stopping should be from the tongue to the nose, like the flowing of rivers and seas. As for the breath of the liver being blue-green, the lungs white, the spleen yellow, and the kidneys black, only the heart is red and not seen; this is an abbreviation. When all breaths gather at the nose, they lose their original colors, hence they are like vaiḍūrya. The breath being fine for eight inches is also concentration about to scatter, representing the Eightfold Noble Path. In this, the six wondrous gates should generally have the import of ten headings; here it is merely the wondrous gate of mutual arising of a single characteristic. As for the contemplation here, it is merely the contemplation of pervasive brightness. From 'The Buddha told [Senā], this great vigor...' onward, is the specific explanation of the six wondrous gates. The previous six wondrous gates were shared with ordinary beings, contemplated together by the three vehicles, hence called general. Now, the three vehicles are not yet combined, hence the six wondrous gates are contemplated specifically. First, explaining the six wondrous gates of the śrāvakas, this comprises two parts: first, from 'great vigor' onward praises the six wondrous gates; from 'You all, listen well...' onward is the exhortation. The text of exhortation has two parts: first, exhorting; second, receiving and practicing. Now, explaining the exhortation: 'one should restrain one's own body' explains precepts; 'sitting upright in proper reception' is concentration; 'contemplating suffering' explains wisdom. As for suffering, it is simply that the retributive body is an aggregation of suffering, having no master from birth, thus being empty. Because life ends, it decays; taking this is the sequence. If impermanence is first, it takes mindfulness of impermanence. As for the five gates, there are three kinds: first, stopping at five places makes the five gates, namely the dhyāna of the five wheels. When this sūtra says, 'cause mindfulness to be tied between each and every joint,' that is its meaning. Second, the five skillful means make the five gates of dhyāna. Now, it explains mindfulness of the Buddha as one gate, the others being counting the breath, impurity, causes and conditions, and loving-kindness. While the Abhidharma does not have mindfulness of the Buddha, merely saying that the skillful means of the realms destroys the view of self, complementing counting the breath and so forth to make five gates, now it explains that the skillful means of the realms is actually the contemplation of causes and conditions, destroying views of annihilation and permanence, yet still lacking mindfulness of the Buddha; therefore, mindfulness of the Buddha and the others are used to make five gates. When the text of this sūtra says 'attaining the samādhi of buddhānusmṛti,' that is its meaning. Third, the five gates of impermanence, suffering, emptiness, non-self, and quiescence, namely as in this text. Suffering, emptiness, and impermanence are its meaning. If the five wheels are the five gates, it exclusively ties mindfulness to form and belongs to concentration. If impermanence and so forth are the five gates, it exclusively pertains to principle and is wisdom. If the five skillful means, concentration and wisdom are used together. Furthermore, unfolding the fivefold stilling of the mind into the six wondrous gates, unfolding the skillful means of breath produces the two gates of following and stopping. Why? Counting breath has three kinds. Combining the two skillful means of impurity and loving-kindness makes the one contemplation gate; the skillful means of causes and conditions is the turning-back gate; mindfulness of the Buddha is the purification gate. Why so? In mindfulness of the Buddha, there is the dharmakāya Buddha; because the dharmakāya is the purity of the principle of emptiness. Furthermore, combining the five skillful means and the six wondrous gates into the three obstructions: counting breath is the retributive wind, hence it belongs to the retributive obstruction. Loving-kindness, impurity, and causes and conditions remedy these three obstructions, each having three: just as counting breath is initial and sustained thought, three kinds of initial and sustained thought have three remedies (and so on). Resentment has three kinds, desire has internal and external (and so on), delusion has the natures of annihilation and permanence (and so on), karma has buoyant, sinking, and evil conditions (and so on). Such remedial methods also have three to remedy them, fully as in the Chanmen (and so on). The present sūtra does not use these remedies, but merely explains the one emptiness and signlessness, like an illusion or transformation, to enter the limit of reality and universally remedy them (and so on). Second, from 'in the cold forest,' this is receiving and practicing. This also has two parts: first, upholding the practice and grasping the meaning; second, from 'Senā heard...' downward, distinguishing the six gates for persons of the three vehicles. The cold forest is the coolness of the unpolluted. Gold is wisdom; persons of the three vehicles enter the principle of the Dharma-nature of the supreme truth together, hence it is like gold. Second, Senā's question is the import of the third round of the six-syllable phrases. The eye seeing form has three kinds: at the first instant of thought, it is isolated ignorance; when the single thought shifts, it arises together with corresponding ignorance; if compliant with form, craving arises; if contrary, anger arises; if neutral, indeterminate mind arises. As for restraining and fixing in concrete practice: merely counting the breath, not allowing the three kinds of mind to arise, that is it. In terms of principle: if sense faculties and objects are causes and conditions, analyzing these causes and conditions part by part as impermanent, arising and ceasing, in order to see principle, this is like attaining the Way through seeing existence in the Abhidharma. If contemplating sense faculties and objects as pure, empty, unreal, empty and equal, seeing principle, this is attaining the Way through seeing emptiness. If contemplating sense faculties and objects as the causes and conditions of ignorance, formations, aging and death, these are pratyekabuddhas. Restraining and fixing these six sense faculties is non-sequential, with no flaw in meaning. Now, when it says that forms, smells, tastes, and tangibles correspond with delicate smoothness: the five fine sense faculties are all situated in the body faculty and mental objects. When the mental faculty receives mental objects, the body has already emptied, and all contacts are fully present; therefore, it says that form, smell, and so forth correspond with delicate smoothness, delicate smoothness being the body. The six sense faculties are interpreted according to principle by analogy, with the meanings of the shared, distinctive, and round [teachings] (and so on). 'Earth lacks solidity': because it is in accord with reality, it is said to lack solidity. The shared teaching contemplates earth as like an illusion or a mirror image. That there is solidity also has four propositions: closely investigating to see the subtle principle of adjacent emptiness is existence; seeing emptiness is the view of non-existence. Up to the four propositions being deeply clung to and inescapable, all are called solidity. Now, sweeping away these four attachments and removing these four faults, seeking them they cannot be found; therefore, it says 'earth lacks solidity,' because water does not abide in the four propositions. 'Wind is unobstructed': how could it have the material obstruction of the four propositions? 'From this body fire emerges': those liberated through wisdom only have unpolluted fire, while those liberated both ways possess both concrete and principle fire. The person of wisdom burns the cause of the body bound by defilements; the person liberated both ways burns the fruit of the body bound by retribution. Seeing the buddhas of the ten directions belongs to śrāvakas; destroying evil to become a pratyekabuddha; abiding in non-retrogression belongs to bodhisattvas. The word 'subdued' concludes the meaning.