請觀音經疏闡義鈔 3.35

3.35

「苦厄」下云云者，中七有分段之苦厄，後二有變易之苦厄。「不獨」下，謂苦厄語通，不獨在於受苦報人也。「無明癡暗」等者，此初番呪正破煩惱障，故此文總請但云滅除癡暗也。下別請言業報者，是兼破耳。「如華嚴」下，放六度光也。「除慳」即施光，「除恚」即忍光。等即等取餘度，證今滅除癡暗是智光也。又如《思益經》云「又如來光名曰能捨，佛以此光能破破戒之心，令持禁戒。又光名安和，破瞋恚之心，令行忍辱。又光名勤修，破懈怠心，令行精進。又光名一心，破妄念心，令行禪定。又光名能解，破愚癡心，令行智慧。」今云淨光明，即是《思益》放能解光也。「覆大地」者，草木皆死，譬圓中一斷一切斷也。「次第除十人惑」者，除受苦報惑時，餘惑未必除，故須次第。如《法華玄義》行妙中次第破有義，此即別教也。經云「殺害苦」，而《輔行》引經云「毒害」者，誤耳，不可執彼改此。況今疏文牒釋分明，仍以毒害解殺害也。「魔」，即天子魔也。魔字，字書元無，譯人義作。梵言魔羅，此翻障，能為修道作障礙故。亦言殺者，常行放逸，斷慧命故。或言惡者，多愛欲故。「將空」等者，以小破大也。小雖出界，不能化他。菩薩化他，誘其徒屬、空彼宮殿，故害大心。此證四教菩薩有遭殺害義也。「將散」下，以事善破二乘，二乘出彼界故。此證聲聞緣覺有遭殺害義也。然變易二人亦為界外魔所害也，如《華嚴》十魔。

From "Distress and adversity" below and so forth: The middle seven have the distress and adversity of fragmented [birth and death], and the latter two have the distress and adversity of change [birth and death]. From "Not exclusively" below: This means the term "distress and adversity" is general, not exclusively applying to persons experiencing retributive suffering. "Darkness of ignorance and delusion" and so forth: This first turn of the dhāraṇī primarily destroys the affliction-obstacle; therefore, this text's general invocation merely says eliminating the darkness of delusion. The distinct invocation below speaking of karma and retribution is concurrent destruction. From "As in the Avataṃsaka" below: Emitting the light of the six pāramitās. "Eliminating stinginess" is the light of giving; "eliminating malice" is the light of forbearance. "And so forth" means taking the remaining pāramitās to verify that the present elimination of the darkness of delusion is the light of wisdom. Furthermore, as the Siyi jing says: "Furthermore, the Tathāgata's light is named Able to Relinquish; by this light the Buddha can destroy the mind of breaking precepts, causing one to uphold the prohibitive precepts. Furthermore, the light is named Peaceful and Harmonious; it destroys the mind of anger and malice, causing one to practice forbearance. Furthermore, the light is named Diligent Cultivation; it destroys the mind of indolence, causing one to practice vigor. Furthermore, the light is named Singleminded; it destroys the mind of false thoughts, causing one to practice dhyāna concentration. Furthermore, the light is named Able to Understand; it destroys the mind of ignorance and delusion, causing one to practice wisdom." Here, saying "pure light" is precisely emitting the light of being able to understand in the Siyi. "Covering the great earth": Plants and trees all die, which is a metaphor for in the perfect [teaching] severing one severing all. "Sequentially eliminating the delusions of the ten persons": When eliminating the delusion of retributive suffering, other delusions are not necessarily eliminated, so it must be sequential. As in the sequential destruction of existence in the wonderful practice of the Fahua xuanyi, this is the distinct teaching. The sūtra says "the suffering of being killed," while the Fuxing quotes the sūtra as "poisonous affliction"; this is an error and one should not cling to that to alter this. Moreover, the present commentary explicitly quotes and explains it, still interpreting "killing" in terms of "poisonous affliction." "Māra": That is the Devaputra Māra. The character ma originally did not exist in character dictionaries; the translators coined it intentionally. In Sanskrit it is māra, translated here as "obstacle", because it is able to make obstacles to cultivating the path. It is also called "the killer", because by constantly practicing laxity, it severs the life of wisdom. Or it is called "evil", because of abundant craving and desire. From "Taking the empty" below: Breaking the great with the small. Although the small transcends the realm, it cannot convert others. Bodhisattvas convert others, enticing their retinues and emptying their palaces, and therefore [Māra] harms the great mind. This proves that the bodhisattvas of the four teachings have the sense of suffering being killed. From "Taking the scattered" below: Breaking the two vehicles with phenomenal goodness, because the two vehicles transcend that realm. This proves that śrāvakas and pratyekabuddhas have the sense of suffering being killed. However, the two persons of change [birth and death] are also harmed by the māras outside the realms, as in the ten māras of the Avataṃsaka.