請觀音經疏闡義鈔 4.13

4.13

經「吉祥句」，即陀羅尼。近世經本於「手出香色乳」下剩「有飢渴逼切者」一句，古本皆無。智者於諸文引用，亦無此句。經「善集慧」，即一切種智也。經「如救頭然」者，《金光明》云「譬如男女，如火燒頭、如火燒衣，救令速滅。火若未滅，不得暫安。懺悔亦爾。」此則「然」字，是燒然也。又《大論》明野干救頭之喻，名救頭然。則「然」字是語辭也。經「寒林」者，即尸陀林。《僧祇律》云「此林多死屍，人入如寒可畏也。修頭陀行者多居此林，以易觀無常故。」斯那即其人乎！經「無央數」者，梵云阿僧祇，此云無央數。《楚辭》云「時猶未央」，王逸曰：「央，盡也。」

In the sūtra, "auspicious phrases" refers to the dhāraṇī. In recent editions of the sūtra, below "the hands emit fragrant, colored milk," there is the superfluous phrase, "those who are pressed by hunger and thirst"; ancient editions do not have it at all. When Zhizhe quotes it across various texts, he also lacks this phrase. In the sūtra, "wisdom of good accumulation" refers to sarvākārajñatā (knowledge of all aspects). In the sūtra, "as if saving one's head on fire": the Suvarṇaprabhāsa states, "Just as when a man or woman's head is on fire or clothes are on fire, they hasten to extinguish it quickly, and if the fire is not yet extinguished, they cannot rest even for a moment; repentance is also like this." Here, the character ran (然) means to burn (燃). Moreover, the Mahāprajñāpāramitopadeśa explains the simile of the jackal saving its head, called "saving the head on fire"; in that case, the character ran is a grammatical particle. In the sūtra, "cold forest" (寒林) refers to a śītavana (charnel ground). The Mahāsāṃghika Vinaya states: "This forest has many corpses; when people enter, it is dreadful, like cold. Those who cultivate dhūta practices mostly dwell in this forest because it is easy to contemplate impermanence." Śreṇika was probably such a person! In the sūtra, "countless" (無央數): in Sanskrit, asaṃkhya; translated here as "countless." The Songs of Chu states: "The time is not yet ending (wei yang)"; Wang Yi said: "Yang means exhausted."