[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) › 4.8 # 請觀音經疏闡義鈔 4.8 請觀音經疏闡義鈔 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1801.4.8) 「稱三寶名是六字章句」者，謂佛陀、達摩、僧伽，一寶二字也。三寶為三字者，即單云佛、法、僧也。若以此六字者，即指前二家。「處處皆有」者，前二番呪皆稱三寶，應皆名六字章句也。「起盡之文」者，起即標章，盡謂結句。「六妙」者，此六次第相通，能至真妙涅槃，故云六妙門也。「於義為便」者，二十五有及以六道但總別之殊，《大經》既以二十五三昧破二十五有，則與今經六字章句對破六道其義相符，故云為便也。所以明此三種章句者，謂三種雖殊，不離破有也。前一是化他破有，後二是自行破有。於自行中，前一是破有觀，後一是有中惑。即六道中各具六根，六根皆起三毒也。是知三種六字不出《大經》破有之義也。「六出」者，三處各出標章、結句也。「說偈竟」者，「偈」應作「呪」，字之誤也。「後結句云」等者，即經云「告阿難言：『是六字章句，乃至若有聞者，獲大善利。』」 > Regarding 'reciting the names of the Three Jewels is the six-syllable phrase': this refers to Buddha, Dharma, and Saṅgha, with each Jewel having two syllables. As for the Three Jewels being three syllables, it refers to simply saying Fo, Fa, and Seng. If taken as these six syllables, it points to the previous two masters. Regarding 'it is found everywhere': the previous two rounds of dhāraṇī both recite the Three Jewels, so they should both be named the six-syllable phrase. Regarding 'the opening and closing text': the opening is the statement of the section, and the closing is the concluding phrase. Regarding 'the six wondrous \[gates\]': these six successively interconnect and can reach the true and wondrous nirvāṇa, hence they are called the six wondrous gates. Regarding 'convenient in meaning': the twenty-five states of existence and the six paths differ only in generality and specificity. Since the \*Great Sūtra\* (\*Mahāparinirvāṇa-sūtra\*) uses the twenty-five samādhis to destroy the twenty-five states of existence, its meaning tallies with the present sūtra's six-syllable phrase countering and destroying the six paths; hence it says 'convenient.' The reason for explaining these three kinds of phrases is that although the three kinds differ, they do not depart from destroying existence. The first is destroying existence to transform others; the latter two are destroying existence in one's own practice. Within one's own practice, the first is the contemplation that destroys existence; the latter is the affliction within existence. That is, within the six paths, each possesses the six sense faculties, and the six sense faculties all give rise to the three poisons. From this we know that the three kinds of six syllables do not depart from the meaning of destroying existence in the \*Great Sūtra\*. Regarding 'six appearances': the three places each bring out an opening statement and a concluding phrase. Regarding 'after reciting the verses': 'verse' (偈) should be 'dhāraṇī' (呪), an error of character. Regarding 'the later concluding phrase says' and so forth: this is the sūtra saying, 'Addressing Ānanda: "This six-syllable phrase... if someone hears it, they obtain great good benefits."'. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1801.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.1801.4.9) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1801.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.4.8](https://indike.org/pramana/in.bauddha.taisho.1801.4.8) · Pramāṇa