請觀音經疏闡義鈔 3.56

3.56

"Taking the body received according to one's lot as the prison": there is no need to define it in terms of the destination. As when a human is among humans or a god is among gods, that itself is called a prison. "Also applying to the ten kinds of practitioners": the former two are understandable; the latter eight all possess both kinds of the prison's meaning. Therefore we know that none of the ten kinds of practitioners is exempt from the prison, which is why they must invoke Avalokiteśvara. Only the Buddha alone has escaped the prisons of both kinds of the three realms. When on the hands, it is called a manacle; when on the feet, it is called a shackle. The two hands and two feet respectively represent concentration and wisdom. Stupor and distraction are obstacles, like manacles and shackles. When on the neck, it is called a cangue; when linked to the body, it is called chains. The cangue rests upon both shoulders: the left, being yin, represents the real; the right, being yang, represents the provisional. Seeing, thought, and dust-and-sand are provisional obstacles; ignorance is the real obstacle. Thus the three delusions are like a cangue, which is why it is said, "The cangue is the provisional and real obstacles." "The cords of acquisition and karma, and so forth": this refers to the cords of acquisition and the cords of karma. The Sarvāstivāda says: "Karma passes into the past, while acquisition reaches into the future. When the body dies and acquisition ceases, future retribution arises. For example, when a single karma is accomplished, through one great acquisition, it acquires that karmic dharma. Furthermore, through a small acquisition, it acquires that great acquisition. In the second instant, through three great acquisitions, it acquires the preceding two acquisitions as well as the karmic dharma, because the acquisitions of the initial thought-moment both become dharmas. Furthermore, three small acquisitions acquire the preceding three great ones, and together with the first instant, nine dharmas are accomplished. In the third instant, twenty-seven dharmas." Whenever great and small acquisitions are spoken of, the great acquisition always acquires the primary dharma, the small acquisition then acquires the great acquisition, and the great acquisition in turn acquires the small acquisition; thus great and small acquisitions mutually acquire one another. Therefore we know that from the third thought-moment onward, such successive acquisitions pervade empty space. Thus, in a single lifetime, the acquisitions produced by the intention of a single karma are already immeasurable, how much more so the acquisitions of immeasurable karmas across immeasurable lifetimes, extending into future limits! If according to the Sautrāntika school, since acquisition is nominal, they merely say that mind harmonizes with body and speech to form karma, nominally establishing that seeds reach future births. If within the Mahāyāna, the storehouse consciousness holds them abundantly, carrying them into the future. Although the worldly [teachings] have these differences, wherever retribution is received, one is inevitably enveloped by semen, blood, and the four great elements. Before attaining analytical cessation and non-acquisition, one is constantly bound fast by the cords of acquisition. This binding having not yet been severed, once gone one returns again; hence now it is represented by chains linking the body.