[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801) › 3.40 # 請觀音經疏闡義鈔 3.40 請觀音經疏闡義鈔 3.40 - **Language:** Classical Chinese ### [3.40](https://indike.org/pramana/in.bauddha.taisho.1801.3.40) 「師子吼」者，《涅槃》云「師子吼決定說，說一切眾生皆有佛性。」以欲知智在說，故即般若德也。「以此三德」等者，以印對法身，必定對般若，吉祥對解脫。陀羅尼是遮持，遮三障惡不生，持三德善不失，故三德是遮持之體也。「又必」下，約拔與釋。而不釋陀羅尼印者，以印是中道之體，必定、吉祥即中道與拔之用耳。「消滅拔苦義」者，師子吼時百獸皆死，如智慧照時眾苦咸滅。「故大」下，明陀羅尼義通顯密也。除障不虛名神呪，智鑒無昧名明呪，獨絕無倫名無等等呪。《大品》以此呪名通歎顯密。「呪秖是願」者，此釋《大品》呪義也。「願眾生如立」者，「立」應作「佛」，字之誤也。「譬如」下，《詩》云「螟蛉有子，果臝負之。教誨爾子，式穀似之。」《箋》云「式，用也。穀，善也。」今有教誨萬民用善道者，亦似果臝，故今以果臝喻佛。螟蛉，喻眾生。螟蛉，桑蟲也。果臝，細腰蜂也，俗呼為蠮螉。「諸經皆是呪」者，呪既訓願，是故不獨密語名呪，諸大乘經顯說皆名呪也，以無非佛願眾生如佛故。又可偏小之說亦名為呪，故《法華》云「雖說種種道，其實為佛乘。」則偏圓顯密咸是呪也。「遮」即調伏義，「破」即消滅義。故云滅空滅有。「即是消滅」者，上文伏空伏有，下應云即是調伏，無者，闕文也。「除伏平伏等意」者，等取消除、消滅二也。應云滅之亦有消滅、除滅也。即以斷不斷對之，玄義已詳，故注云云。「亦是禁呪呪誓」者，謂三德囚禁三障如世禁蛇。誓者，制也。制三障令不起，故亦是呪術。「術法」者，解上呪術秖是破三障之法耳。「盡與」下，謂上願、禁、誓、術四義，皆與一人斷障相應也。「密能消伏」者，呪是密語，約前四義各具消伏。 > Regarding "lion's roar": the Nirvāṇa Sūtra says, "The lion's roar is definitive exposition; it expounds that all sentient beings possess Buddha-nature." Because the desire to know wisdom lies in exposition, it is precisely the virtue of prajñā. Regarding "by means of these three virtues" and so forth: seal corresponds to the Dharmakāya, definitive corresponds to prajñā, and auspicious corresponds to liberation. Dhāraṇī is warding off and maintaining: warding off the evils of the three obstacles so they do not arise, and maintaining the goods of the three virtues so they are not lost; therefore, the three virtues are the substance of warding off and maintaining. From "further, definitive" down, it explains according to eradicating and bestowing. As for not explaining the seal of dhāraṇī: because the seal is the substance of the middle way, definitive and auspicious are simply the function of bestowing and eradicating of the middle way. Regarding "the meaning of extinguishing and eradicating suffering": when the lion roars, the hundred beasts all drop dead; just as when wisdom illuminates, all sufferings are extinguished. From "therefore the great" down, it clarifies that the meaning of dhāraṇī applies generally to the exoteric and the esoteric. Removing obstacles without fail is named divine dhāraṇī; the illumination of wisdom without delusion is named illuminating dhāraṇī; uniquely supreme and peerless is named unexcelled dhāraṇī. The Pañcaviṃśati uses these names of dhāraṇī to praise both the exoteric and the esoteric generally. Regarding "a dhāraṇī is simply a vow": this explains the meaning of dhāraṇī in the Pañcaviṃśati. Regarding "vowing that sentient beings become established": "established" (li) should be "Buddha" (fo), an error in the character. From "for example" down: the Classic of Poetry says, "The solitary wasp carries away the young of the mulberry caterpillar. Teach and instruct your sons, and make them good like you." The Commentary says, "Shi means use. Gu means good." Now, one who teaches and instructs the myriad people using the good path is also like the solitary wasp; hence here the solitary wasp is used as a metaphor for the Buddha. The mulberry caterpillar is a metaphor for sentient beings. The mulberry caterpillar is an insect on the mulberry tree. The solitary wasp is the slender-waisted wasp, popularly called the ye'weng. Regarding "all sūtras are dhāraṇīs": since dhāraṇī is glossed as vow, not only are secret words named dhāraṇīs, but the exoteric expositions of all Mahāyāna sūtras are also named dhāraṇīs, because none are not the Buddha's vow that sentient beings become like the Buddha. Furthermore, provisional and Hīnayāna expositions can also be named dhāraṇīs; thus the Lotus Sūtra says, "Though I expound various paths, in truth they are for the Buddha vehicle." Thus, biased and perfect, exoteric and esoteric, are all dhāraṇīs. "Warding off" is the meaning of subduing; "destroying" is the meaning of eliminating. Therefore it speaks of extinguishing emptiness and extinguishing existence. Regarding "is precisely eliminating": above it says subduing emptiness and subduing existence, and below it should say is precisely subduing; that it is absent is a textual omission. Regarding "the intentions of removing and subduing, smoothing and subduing, and so on": "and so on" takes the two of clearing away and eliminating. It should say that extinguishing it also has clearing away and extinguishing. Matching these with severing and non-severing has already been detailed in the Profound Meaning, hence the commentary notes "and so on." Regarding "it is also spell-binding and vow-binding": it means that the three virtues imprison the three obstacles just as worldly spells bind snakes. Vow means restriction: restricting the three obstacles so they do not arise; therefore it is also a spellcraft. Regarding "the method of art": it explains that the spellcraft above is simply the method of destroying the three obstacles. From "all with" down: it means that the four meanings above—vow, prohibition, vow-binding, and craft—all correspond to a single person's severing of obstacles. Regarding "esoterically able to eliminate and subdue": dhāraṇīs are secret words, and according to the preceding four meanings, each possesses eliminating and subduing. > — English (machine translation) (machine translation) - [Previous: 3.39](https://indike.org/pramana/in.bauddha.taisho.1801.3.39) - [Next: 3.41](https://indike.org/pramana/in.bauddha.taisho.1801.3.41) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1801.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.3.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.40](https://indike.org/pramana/in.bauddha.taisho.1801.3.40) · Pramāṇa