[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) › 3.56 # 請觀音經疏闡義鈔 3.56 請觀音經疏闡義鈔 3.56 - **Language:** Classical Chinese ### [3.56](https://indike.org/pramana/in.bauddha.taisho.1801.3.56) 「當分受身為獄」者，不須約所往處也。如人在人中、天在天中，即名牢獄。「亦約十行人」者，前二可知，後八皆具二種獄義也。故知十種行人並未免於牢獄，故須請觀音也。唯佛一人出二種三界之獄故。在手名杻，在脚名械。二手二足，各表定慧。昏散為障，如杻械也。在頸名械，連身名鎖。枷在兩肩之上，左陰表實、右陽表權。見思塵沙是權障，無明是實障。即三惑如枷，故云「枷是權實障」耳。「得業繩等」者，謂得繩業繩也。有部云「業入過去，得至未來。身死得謝，未來報起。如一業成，以一大得，得於業法。又以小得，得於大得。第二剎那以三大得，得前二得及以業法。初念之得俱成法故。又三小得，得前三大，并初剎那，九法成就。第三剎那，二十七法。」凡云大小得者，皆以大得得於本法，復以小得得於大得，還以大得得於小得，故大小得更互相得。故知第三念去，如是展轉得遍虛空。是則一生之中，於一業思之所起得尚已無量，況無量生無量業得，以至來際。若經部宗，得既是假，但云意與身口和合成業，假立有種至未來生。若大乘中，藏識盛持以至未來。世雖有此異，凡受報處必為精血四大所籠。未得擇滅非得已來，常為得繩之所連縛。連縛未斷，去已復還，故今以連身之鎖表之也。 > "Taking the body received according to one's lot as the prison": there is no need to define it in terms of the destination. As when a human is among humans or a god is among gods, that itself is called a prison. "Also applying to the ten kinds of practitioners": the former two are understandable; the latter eight all possess both kinds of the prison's meaning. Therefore we know that none of the ten kinds of practitioners is exempt from the prison, which is why they must invoke Avalokiteśvara. Only the Buddha alone has escaped the prisons of both kinds of the three realms. When on the hands, it is called a manacle; when on the feet, it is called a shackle. The two hands and two feet respectively represent concentration and wisdom. Stupor and distraction are obstacles, like manacles and shackles. When on the neck, it is called a cangue; when linked to the body, it is called chains. The cangue rests upon both shoulders: the left, being yin, represents the real; the right, being yang, represents the provisional. Seeing, thought, and dust-and-sand are provisional obstacles; ignorance is the real obstacle. Thus the three delusions are like a cangue, which is why it is said, "The cangue is the provisional and real obstacles." "The cords of acquisition and karma, and so forth": this refers to the cords of acquisition and the cords of karma. The Sarvāstivāda says: "Karma passes into the past, while acquisition reaches into the future. When the body dies and acquisition ceases, future retribution arises. For example, when a single karma is accomplished, through one great acquisition, it acquires that karmic dharma. Furthermore, through a small acquisition, it acquires that great acquisition. In the second instant, through three great acquisitions, it acquires the preceding two acquisitions as well as the karmic dharma, because the acquisitions of the initial thought-moment both become dharmas. Furthermore, three small acquisitions acquire the preceding three great ones, and together with the first instant, nine dharmas are accomplished. In the third instant, twenty-seven dharmas." Whenever great and small acquisitions are spoken of, the great acquisition always acquires the primary dharma, the small acquisition then acquires the great acquisition, and the great acquisition in turn acquires the small acquisition; thus great and small acquisitions mutually acquire one another. Therefore we know that from the third thought-moment onward, such successive acquisitions pervade empty space. Thus, in a single lifetime, the acquisitions produced by the intention of a single karma are already immeasurable, how much more so the acquisitions of immeasurable karmas across immeasurable lifetimes, extending into future limits! If according to the Sautrāntika school, since acquisition is nominal, they merely say that mind harmonizes with body and speech to form karma, nominally establishing that seeds reach future births. If within the Mahāyāna, the storehouse consciousness holds them abundantly, carrying them into the future. Although the worldly \[teachings\] have these differences, wherever retribution is received, one is inevitably enveloped by semen, blood, and the four great elements. Before attaining analytical cessation and non-acquisition, one is constantly bound fast by the cords of acquisition. This binding having not yet been severed, once gone one returns again; hence now it is represented by chains linking the body. > — English (machine translation) (machine translation) - [Previous: 3.55](https://indike.org/pramana/in.bauddha.taisho.1801.3.55) - [Next: 3.57](https://indike.org/pramana/in.bauddha.taisho.1801.3.57) - [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.3.56) — English, machine translation ## Linked texts (1) - [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912.7.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.3.56](https://indike.org/pramana/in.bauddha.taisho.1801.3.56) · Pramāṇa