請觀音經疏闡義鈔 3.35

3.35

From "Distress and adversity" below and so forth: The middle seven have the distress and adversity of fragmented [birth and death], and the latter two have the distress and adversity of change [birth and death]. From "Not exclusively" below: This means the term "distress and adversity" is general, not exclusively applying to persons experiencing retributive suffering. "Darkness of ignorance and delusion" and so forth: This first turn of the dhāraṇī primarily destroys the affliction-obstacle; therefore, this text's general invocation merely says eliminating the darkness of delusion. The distinct invocation below speaking of karma and retribution is concurrent destruction. From "As in the Avataṃsaka" below: Emitting the light of the six pāramitās. "Eliminating stinginess" is the light of giving; "eliminating malice" is the light of forbearance. "And so forth" means taking the remaining pāramitās to verify that the present elimination of the darkness of delusion is the light of wisdom. Furthermore, as the Siyi jing says: "Furthermore, the Tathāgata's light is named Able to Relinquish; by this light the Buddha can destroy the mind of breaking precepts, causing one to uphold the prohibitive precepts. Furthermore, the light is named Peaceful and Harmonious; it destroys the mind of anger and malice, causing one to practice forbearance. Furthermore, the light is named Diligent Cultivation; it destroys the mind of indolence, causing one to practice vigor. Furthermore, the light is named Singleminded; it destroys the mind of false thoughts, causing one to practice dhyāna concentration. Furthermore, the light is named Able to Understand; it destroys the mind of ignorance and delusion, causing one to practice wisdom." Here, saying "pure light" is precisely emitting the light of being able to understand in the Siyi. "Covering the great earth": Plants and trees all die, which is a metaphor for in the perfect [teaching] severing one severing all. "Sequentially eliminating the delusions of the ten persons": When eliminating the delusion of retributive suffering, other delusions are not necessarily eliminated, so it must be sequential. As in the sequential destruction of existence in the wonderful practice of the Fahua xuanyi, this is the distinct teaching. The sūtra says "the suffering of being killed," while the Fuxing quotes the sūtra as "poisonous affliction"; this is an error and one should not cling to that to alter this. Moreover, the present commentary explicitly quotes and explains it, still interpreting "killing" in terms of "poisonous affliction." "Māra": That is the Devaputra Māra. The character ma originally did not exist in character dictionaries; the translators coined it intentionally. In Sanskrit it is māra, translated here as "obstacle", because it is able to make obstacles to cultivating the path. It is also called "the killer", because by constantly practicing laxity, it severs the life of wisdom. Or it is called "evil", because of abundant craving and desire. From "Taking the empty" below: Breaking the great with the small. Although the small transcends the realm, it cannot convert others. Bodhisattvas convert others, enticing their retinues and emptying their palaces, and therefore [Māra] harms the great mind. This proves that the bodhisattvas of the four teachings have the sense of suffering being killed. From "Taking the scattered" below: Breaking the two vehicles with phenomenal goodness, because the two vehicles transcend that realm. This proves that śrāvakas and pratyekabuddhas have the sense of suffering being killed. However, the two persons of change [birth and death] are also harmed by the māras outside the realms, as in the ten māras of the Avataṃsaka.