請觀音經疏 1.13

1.13

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).