請觀音經疏闡義鈔 3.31

3.31

「為三」下，前二呪觀音說，後一呪釋迦說。「皆是毒害」者，三障損三諦，故皆是煩惱者。報名煩惱果，業名煩惱因，即三障皆是煩惱也。「皆是惡業」者，報名業果，煩惱名業本，即三障皆是業也。「皆是報法」者，煩惱名報，本業名報因，即三障皆是報法也。「不無輕重」等者，雖俱稱煩惱，以惑心昏亂義重，故別受煩惱障名。雖俱稱惡業，而三業繫縛義重，故別受業障之名。雖俱稱報法，而陰身詶因義重，故別受報障之名。故云「分為三障」。「悉具三障之語」者，此即通義。然通中有別，故判三呪各破一障。如破煩惱障中，經文雖有業報之語，是知業是煩惱因，報是煩惱果耳。捨傍取正，秖是破惑心煩惱障也。餘二例知。「兩意」者，一俱重、二互有輕重也。「悉須三呪」者，以三障俱重故。「子縛」，即煩惱障。「猶償狗齧」者，業報俱在也。過失業因，遭今狗齧。如《法顯傳》說，取食聖沙彌為彭城吳氏家犬所傷等。「例爾」者，或業除而煩惱報在，或報除而煩惱業在。「斷其重者」者，重即貪也，輕即瞋癡。此三俱屬煩惱障。今以此文明斷惑有輕重之殊，以例三障也。

From "For three" below: The first two dhāraṇīs were spoken by Avalokiteśvara, and the latter one dhāraṇī was spoken by Śākyamuni. "They are all poisonous afflictions": Because the three obstacles damage the three truths, all are afflictions. Retribution is named the fruit of afflictions, and karma is named the cause of afflictions, which means that the three obstacles are all afflictions. "They are all evil karma": Retribution is named the fruit of karma, and afflictions are named the root of karma, which means that the three obstacles are all karma. "They are all retribution dharmas": Afflictions are named retribution, and root karma is named the cause of retribution, which means that the three obstacles are all retribution dharmas. "Not without weight and lightness" and so forth: Although all are called afflictions, because the meaning of the deluded mind being confused and disturbed is heavy, it separately receives the name of affliction-obstacle. Although all are called evil karma, because the meaning of the three karmas binding is heavy, it separately receives the name of karma-obstacle. Although all are called retribution dharmas, because the meaning of the skandha-body repaying the cause is heavy, it separately receives the name of retribution-obstacle. Therefore it says: "Divided into three obstacles." "All possess the words of the three obstacles": This is the shared meaning. Yet within the shared there is the distinct; therefore, it is determined that the three dhāraṇīs each destroy one obstacle. As in destroying the affliction-obstacle, although the text of the sūtra contains words of karma and retribution, one knows that karma is the cause of affliction and retribution is the fruit of affliction. Setting aside the secondary and taking the primary, it is merely destroying the affliction-obstacle of the deluded mind. The remaining two are understood by analogy. "Two senses": First, all are heavy; second, they mutually have weight and lightness. "All require the three dhāraṇīs": Because the three obstacles are all heavy. "Bondage of seeds" is the affliction-obstacle. "Still repaying the dog's bite": Karma and retribution are both present. The karmic cause of the past fault incurs the dog's bite today. As related in the Faxian zhuan, the holy novice who took food was injured by the domestic dog of the Wu family of Pengcheng, and so forth. "The same by analogy": Either karma is eliminated while affliction and retribution remain, or retribution is eliminated while affliction and karma remain. "Severing what is heavy": What is heavy is greed; what is light is anger and delusion. These three all belong to the affliction-obstacle. Now, this text shows that there is a difference of weight and lightness in severing delusions, to draw an analogy with the three obstacles.