請觀音經疏闡義鈔 4.42

4.42

三、「舍利」下，傳授所因，二：初、身子問，三：初、歎四呪功能。「如此神呪」者，通指四番呪。二、「世尊」下，正請所因。三、「使未」下，未來有益。二、「釋迦」下，答，二：初、正答所因，二：初、悟道因由，二：初、通示所因，謂通於無量佛所聞說此呪也。二、「又念」下，別示所因，別於一佛所聞也。文分為四：初、值名號；二、「彼佛」下，聞佛言教；三、「我即」下，依教修行；四、「霍然」下，行成證理。霍然者，應法師云：「倏忽急疾之貌也。」「無生忍」，即圓初住。「首楞嚴」者，《大論》十八翻健相。《大經》云「首楞者一切事竟，嚴名堅固。一切畢竟而得堅固，名首楞嚴也。」二、「若善」下，勸持獲益。「受持讀誦書寫解說」者，信力故受、念力故持、看文為讀、不忘為誦。聖人經書難解，故須解釋宣傳為說。受持是意業，讀誦解說是口業，書寫是身業。二、「佛說」下，眾聞悟道。「五百」，即月蓋等。

Third, from 'Śāriputra' onward is the origin of the transmission, in two parts: first, Śāriputra's question, in three parts: first, praising the function of the four dhāraṇīs. 'Such divine dhāraṇīs' refers generally to the four sets of dhāraṇīs. Second, from 'World-Honoured One' onward directly asks about the origin. Third, from 'Cause the future' onward is the future benefit. Second, from 'Śākya' onward is the answer, in two parts: first, directly answering the origin, in two parts: first, the cause of awakening to the Path, in two parts: first, generally indicating the origin, meaning generally hearing this dhāraṇī expounded in the presence of immeasurable Buddhas. Second, from 'Also recalling' onward specifically indicates the origin, specifically hearing it in the presence of one Buddha. The text is divided into four: first, encountering the name; second, from 'That Buddha' onward, hearing the Buddha's verbal teaching; third, from 'I then' onward, practicing according to the teaching; fourth, from 'Suddenly' onward, practice is accomplished and principle is verified. 'Suddenly' (huoran): Dharma Master Ying says, 'The appearance of suddenness and swiftness.' 'Forbearance of non-arising' is the first abiding stage of the perfect [teaching]. 'Śūraṅgama': the Mahāprajñāpāramitopadeśa, fascicle eighteen, translates it as the mark of the valiant. The Mahāparinirvāṇa Sūtra says, 'Śūraṃ means all matters are finished; gama means firm. When all is ultimate and attains firmness, it is called Śūraṅgama.' Second, from 'If a good' onward encourages upholding and attaining benefit. 'Accepting, upholding, reading, reciting, copying, and explaining': accepting is due to the power of faith; upholding is due to the power of mindfulness; looking at the text is reading; not forgetting is reciting. The scriptures of the sages are difficult to understand, so explanation and propagation are needed for it to be "explaining". Accepting and upholding are mental karma; reading, reciting, and explaining are verbal karma; copying is physical karma. Second, from 'The Buddha expounded' onward, the assembly hears and awakens to the Path. 'Five hundred' refers to Candraprabha and the others.