請觀音經疏 1.33

1.33

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.