請觀音經疏闡義鈔 4.39

4.39

Third, the section on transmission. The commentary text offers no explanation, so here I privately divide it into five parts: first, praising and entrusting, which has two parts: first, prose; second, verses, which is divided into two: first, seven-character verses of entrustment, in three parts: first, twelve lines entrusting [them] to protect the correct Dharma. In the text, the intention of the entrustment is placed upon the Four Heavenly Kings. For the east and south, it entrusts their principal masters; for the northwest, it entrusts their retinue and subordinates. When the master is entrusted, the ministers can be known; when the ministers are entrusted, the master can be known. 'Dhṛtarāṣṭra' is translated here as 'Holding the Country', meaning that he protects and holds the realm to pacify sentient beings; this is the Heavenly King of the East. 'And others' includes the two classes he commands. 'Spirits' refers to gandharvas and piśācas. This is citing the master to encompass the ministers. 'Son of Heaven': the Suvarṇaprabhāsa says, 'Although born among humans as a human king, because he is protected by the devas, he is called a Son of Heaven.' Wang Su said, 'Although a ruler is titled sovereign (di), he cannot be called a heavenly sovereign (tiandi). If he is called "Son of Heaven", it means he is the son of heaven. Between son and father, the exalted and humble are far apart.' 'Ministers of the Dharma' are ministers possessing laws and regulations, hence called ministers of the Dharma. The Buddha commands them to protect this sūtra just as ministers of the Dharma protect the Son of Heaven. The four lines from 'I command the ocean dragons' entrust the subordinates of the two directions, northwest. In the west, Virūpākṣa is translated here as 'Variegated Speech' or 'Ugly-eyed'; he commands two classes, dragons (nāgas) and pūtanas. Dragons are the preeminent among these subordinates, so they are specifically entrusted. 'Elāpatra' is also called Elāpattra. Elā is the name of a tree, meaning foul smell here; pattra means extreme here. Because in the past this dragon damaged the leaves of this extremely foul-smelling tree, this foul tree grew on its head, and it was named after this. 'Yama' (yanpo) is translated here as 'Twin'. 'Rākṣasa' is translated here as 'Fearsome'. These are the subordinates of the Heavenly King of the North. In the north, Vaiśravaṇa is translated here as 'Universally Renowned' or 'Much-hearing'; he commands two classes, namely yakṣas and rākṣasas. Again, 'poisonous dragons' and so on refers to entrusting the western subordinates a second time. Dragons have four poisons, hence called poisonous dragons: sound, sight, breath, and touch. Some harm people only upon uttering sound, and so on up to harming people only upon touching them. 'Virūḍhaka' (piluolijia), also called piluolicha, is translated here as 'Increasing Growth', meaning he is able to cause the roots of goodness of oneself and others to increase and grow; this is the Heavenly King of the South. He commands two classes, namely kumbhāṇḍas and pretas. This also cites the master to encompass the ministers. 'Nanda and Upananda': Nanda means 'joy', upa means 'good'. The brothers constantly protect Magadha, bringing rainfall in season so that the country has no years of famine. King Bimbisāra held an assembly for them, and when the common people heard of it, they all rejoiced; from this they got their names. Cien says, 'The first is named Joy, the second is named Wholesome Joy. These two brothers skillfully respond to human minds; the wind does not rustle the branches, and the rain does not break the clods. The first can make people rejoice, and subsequently his nature is wholesome and brings joy, hence their names.' 'Sāgara' derives its name from the ocean. Cien says, 'It is the dragon of the salt ocean.' 'Upalā' (youpotuo) is also utpala, also ouponluo; translated here as 'blackish-blue lotus'; the dragon takes its name from the pond it inhabits. Cien says, 'Red lotus; named for dwelling in the pond.' 'Śakra': in Sanskrit Śakra-devānām-indra. Śakra is a family name, translated here as 'Capable'. Deva is 'god'. Indra is 'ruler'. Correctly speaking, it is 'Capable Heavenly Ruler'. Śakro Devānām Indrah is rendered Heavenly Emperor Śakra; both are corrupt inversions. He dwells upon the summit of Mount Meru, the ruler of the Thirty-three Heavens. 'All the gods' refers to the thirty-two [other gods]. 'Filial child': filial (xiao) means to cherish/nurture (xu). The way of serving parents should always be harboured (xu) in one's heart; because it is in one's heart, one can accord with their expressions. 'Correct guide': if one's own eyes are open and bright, one does not require guiding, hence it says eyes are needed. Moreover, based on those whose eyes are not yet open, they must rely on a correct person to guide them, thereby escaping falling into grave perils. This section of the sūtra text has five analogies in total, all analogizing the person who upholds the sūtra: first, Śakra; second, parents; third, wealth and jewels; fourth, eyes; fifth, a correct guide. They simply take the dedicated mind of protection as their meaning.