請觀音經疏闡義鈔 4.40

4.40

二、「我勅」下，明違順損益，分二：初、明違教致損。「鬼神」者，《尸子》云「天神曰靈，地神曰祇，人神曰鬼。」「惡人惡口者」者，三業不善謂之惡人。而偏舉口業者，以口能毀謗故。起不善是修因，白癩是花報，墮獄是果報。二、「是故」下，明順教獲益，二：初、破惡益。地獄餓鬼其苦重故，故偏舉之。經云「無八難」，則兼於餘趣也。此則破六道三障之惡也。二、「後生」下，生善益，分二：初、正明生善，分二：初、自行善。二、「普施」下，化他善。「一切」，即十界。「大安樂」，即三德涅槃也。「約五」，即明普施義。「修十地」者，即圓十住，地從所依得名。又別地，即圓住故。二、「我從」下，引已為證，分二：初、證自行。二、「永與」下，證化他。「三界」，即二種三界也。二、「若有」下，總明人法功能。初二句，是人誦持此呪。「即法離諸惡」去五句三字，明破惡生善功能。初「離諸惡」等，破惡也。「蓮華化生」等，生善也。《胎經》云「蓮華化生者，非胎卵濕化之化生也，非化而言化耳。」實不知四生中之化生也。「心淨」，即三德分顯。「無塵垢」，即三惑分除。

Second, from 'I command' onward explains loss and benefit from defying or following, divided into two: first, explaining how defying the teaching incurs loss. 'Spirits': Shizi says, 'Heavenly spirits are called ling, earthly spirits are called qi, human spirits are called gui.' 'Evil people with evil speech': those whose three karmas are unwholesome are called evil people. Singling out verbal karma is because the mouth can slander. Generating unwholesomeness is the causal cultivation, white leprosy is the blossom retribution, and falling into hell is the fruit retribution. Second, from 'Therefore' onward explains how following the teaching attains benefit, in two parts: first, the benefit of destroying evil. Because the sufferings of hell-dwellers and hungry ghosts are severe, they are singled out. When the sūtra says 'free from the eight difficulties', it also encompasses the remaining destinies. This destroys the evils of the three obstacles of the six destinies. Second, from 'Later born' onward is the benefit of generating goodness, divided into two: first, directly explaining the generation of goodness, divided into two: first, goodness for oneself. Second, from 'Universally bestow' onward is goodness in transforming others. 'All' refers to the ten realms. 'Great peace and happiness' refers to the nirvāṇa of the three virtues. 'Grounded in the five' clarifies the meaning of universal bestowment. 'Cultivate the ten stages' means the ten abodes of the perfect [teaching]; 'stages' takes its name from that upon which it relies. Moreover, the distinct stages are identical to the perfect abodes. Second, from 'I from' onward adduces oneself as proof, divided into two: first, verifying one's own practice. Second, from 'Forever give' onward verifies transforming others. 'Three realms' refers to the two kinds of three realms. Second, from 'If there are' onward summarizes the function of the person and the Dharma. The first two lines refer to the person reciting and upholding this dhāraṇī. From 'Immediately by the Dharma leaving all evils' down five lines and three characters clarifies the function of destroying evil and generating goodness. First, 'leaving all evils' and so on destroys evil. 'Lotus transformationally born' and so on generates goodness. The Garbhāvakrānti Sūtra says, 'Those transformationally born from a lotus are not the transformational birth of womb, egg, moisture, or transformation; it is called transformation without being [ordinary] transformation.' Truly it is not known to be the transformational birth among the four modes of birth. 'Purity of mind' refers to the three virtues being partially revealed. 'Free from dust and defilement' refers to the three delusions being partially eliminated.