千手眼大悲心呪行法 1.38

1.38

八、發願持呪　經云：「若有比丘、比丘尼、優婆塞、優婆夷、童男、童女，欲誦持者，於諸眾生起慈悲心，先當從我發如是願。」此願橫深該收權實，非天台教觀莫到邊涯，今依一家略為標指，俾其行者心有所歸，願有二節前十願，明成就法一往生善，後六願，明除滅法一往破惡。然準聞呪獲四果十地等益，部在方等顯矣。此願合被四教菩薩，旁兼兩教二乘，亦有法緣慈悲，隨世利物故。今之行者，既顯圓頓止觀覺意三昧故，立願起行，須順《法華》之意，故荊溪云：「散引諸文該乎一代文體，正意唯在醍醐故，十六願須約開顯圓義釋也。」前十願皆稱南無大悲觀世音者，南無翻歸命亦度我。亦信從大悲者，以此菩薩拔苦心重故，稱具大悲者、施無畏者，此悲體圓即能與樂，觀世音具如別行疏釋，蓋哀憫至深故教眾生求我度脫，歸心順我立乎誓願，令我機感故也。仍須了知大悲觀音即我本性，今欲復本故稱本立願。又復此願即本性之力用，故馬鳴云：「自心起信，還信自心。」此經云：「應當從我發如是願。」今以二義釋茲十願：初約諸經四弘釋，次約今家十乘釋。夫四弘者依四諦起，四諦者，二示世間苦因果、二示出世樂因果，一切菩薩欲拔此苦、欲與此樂，故依之立四誓也。依苦諦立云眾生無邊誓願度，依集諦立云煩惱無數誓願斷，依道諦立云法門無盡誓願知，依滅諦立云佛道無上誓願成。但今十願，拔世間苦因在前，故與四誓次第小異，而皆二二相成，以知法由眼智度眾生，須方便船必越海道，能登山舍可棲身故。初二依集諦立，先願知一切塵勞之法，皆即法界，次願得是圓淨慧眼，以非此慧不能知故；三四依苦諦立，先願度一切沈淪之眾，次願早得體內方便，非此方便度生不遍故；五六七八依道諦立，道雖萬行不出三學，今先求實慧般若即慧學，次願慧成越於二死苦海，次求出世上上戒定，後願二學功成入於三德，涅槃三學是道諦之始，越苦證滅顯道諦之終也；九十依滅諦立先求無為之法，以宅其心，則惑滅行息，後願冥乎法性，復本淨身，則究竟常寂也。縱百千願，亦何出於四弘，況此十耶？又願不依諦，名為狂願。雖不出四，今以觀音智巧悲深故，開四為十，則使行者標心立行，原始要終皆悉顯了故也。仍須了知始終等相，體性融即，故荊溪云：「初心遍攝觀惑法界，即惑成智、即生成滅，名圓四誓。」又了前二誓拔性德之苦，後二誓與性德之樂。性之苦樂，何須拔與？即無作之誓也。二約今家十乘釋者，聖意多含且作二釋，尋經始末以後驗前，知是願成十法乘也。何者？以說呪前令發十願，說呪訖示呪相貌有九句，并呪體成十法，與今家十乘更無差忒。後觀行中當說。言十乘者，初觀不思議境，二、發菩提心，三、巧安止觀，四、破法遍，五、識通塞，六、調適道品，七、對治助開，八、知次位，九、安忍，十、離順道法愛。十願對此，唯一處前後，彼則依境發心，此則依境修觀，各有其意。初知一切法願，顯不思議境，非一念三千，豈收一切？二、智慧眼願，圓止觀成佛眼智也，非此眼智不顯妙境故。三、度一切眾願，發分滿菩提心也，無緣與拔，初住已上方現前故。四、善方便願，成破遍也。三惑破已，方能任運與拔破遍，即度生方便，菩薩破惑，為度生故。五、般若船願，識通塞如水有船，即塞能通也。六、越苦海願，成道品也，非無作道品莫越二死海故。七、戒定道願，成助道也，以無作心修事戒定，最能治惡故。八、登涅槃山願，知次位也，山須自下升高，雖觀即理，道不浪階故。九、會無為舍願，成安忍行也，舍名捨眾速證無為故。此行不專初品，上地亦然，天龍恭敬不以為喜，即其例也。十、同法性身願，離法愛也，不滯似解合佛真身，故準文二二相成者，照境由止觀，與拔由破惑，先知通塞方修道品，無對治功安有次位？若不安忍，則無似愛可離也。此之觀法，修在名字，成在五品，似發在六根，真發在分證，究盡在妙覺。今立願者，願修之得門、成之即世，或於一觀、或歷餘心，便入似真以至等妙。又復應知此之十法，雖論修證及以因果，而現前一念本自圓成，全性起修即因成果，今立十願標心在茲。又復應知此之十法，雖是智者像代宣揚，而並是漸頓諸經之旨，以離此十更無修證之法，《法華》大車深可例也。後之六願一往破惡，於中前三破地獄，而初二別破刀火二種，第三破一切地獄；後三破餘三趣。應知六願皆就對治悉檀而立，故地獄云摧折枯竭，餓鬼云飽滿，修羅云調伏，畜生云智慧，如六觀音對破六道，唯天從便宜，以善彊故；人兼入理，思惟盛故；餘四並從對治，以惡多故。皆標我者，雖是行人所稱，全是諸有真常我性，一念千法也。前十願中，一一我字莫不爾也。若者不定之詞，隨趣對治也。皆云向者，訓對也，為對治義宛合，即以四趣我性為能對治，四趣三障為所對治。皆云自者，三障本空，無明故有，治以圓法、稱本虛融，更非障閡，故云自摧折等。然能對有自他，所治有三障，人自治有事行理觀，治他論神通感應。何者？若自起四趣煩惱，造四趣惡業，受四趣苦時，稱名誦呪對之，願此三障即自摧折等，此事行治也。若自用十乘觀慧，對於四趣若惑若業若報時，願得觀成障滅即摧折等，此理觀治也。若自觀行成，能破三障，顯出我性得大自在，見一切眾生為四趣三障所苦，以似解力對之，即神通治他也。以分滿力對之，即感應治他也。故一言我若向刀山，刀山自摧折等，其義甚深不可卒備。原其所歸觀音能障三道，神呪及我體是法界亦名中道，舉一全收法法絕待，以彊迷故暫分感應，故曰南無，以翻迷故義立對治，故云我向，今順圓法立上諸願，名無作誓其功巨量。問：圓解圓修者，獲益可爾，無此解者，修有何益？答：法體本然，聖人稱本而示，其修此者縱未圓解，但得機成任運獲益，若能解者功不可論。如摩尼珠，愚人得之非全無益，但貿一衣一食而已；若其識者，十事修治四洲雨寶，故經云：「有慧觀方便者，十地果位克獲不難。」是故行者，當親善師學茲圓解，立願之際心口一如，三障即消法身速證。（既略知此旨，當發是願。首者唱云：）

8. Making vows and upholding the dhāraṇī. The sūtra says: “If there are bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, boys, or girls who wish to recite and uphold it, they should arouse a mind of kindness and compassion toward all sentient beings and first make such vows following me.” These vows comprehensively encompass both provisional and ultimate in breadth and depth; without the Tiantai doctrine and contemplation, one cannot reach their outer limits. Now, following [our] own school, I shall briefly point them out so that practitioners will have a focus for their minds. The vows have two sections: the first ten vows clarify methods of accomplishment, provisionally giving rise to the good; the latter six vows clarify methods of eradication, provisionally destroying evil. Moreover, according to [the text], hearing the dhāraṇī yields benefits such as attaining the four fruits and the ten bhūmis, which shows that this belongs to the Vaipulya division. These vows should encompass the bodhisattvas of the Four Doctrines and indirectly include the two vehicles of the [first] two doctrines as well, because they too possess compassion based on phenomena and benefit beings in accordance with the world. Since contemporary practitioners now manifest the perfect and sudden śamatha-vipaśyanā and the samādhi of awakening thought, in establishing their vows and initiating their practice they must accord with the intent of the Lotus [Sūtra]. Thus Jingxi says: “Quoting various texts at large covers the literary forms of an entire era, but the primary intent lies solely in ghee; therefore, the sixteen vows must be explained according to the meaning of opening and revealing the perfect [truth].” The fact that the first ten vows all recite “Homage to the Greatly Compassionate Avalokiteśvara” is because “namo” is translated as “refuging one’s life” and also “deliver me.” One also has faith in and follows Great Compassion, because this bodhisattva has a profound mind of eradicating suffering; thus he is called “one possessing Great Compassion” and “bestower of fearlessness.” The essence of this compassion is round and perfect, thus able to bestow joy. “Avalokiteśvara” is fully explained in the separate commentaries. Because his sorrowful pity is exceedingly deep, he teaches sentient beings to seek deliverance through him, to take refuge in and follow him in making vows, thereby prompting his responsive stimulus. One must also clearly realize that the Greatly Compassionate Avalokiteśvara is one’s own fundamental nature; wishing now to return to the root, one therefore establishes vows by calling upon the root. Furthermore, this vow is the power and function of one’s fundamental nature itself; thus Aśvaghoṣa says: “Arousing faith from one’s own mind, one still has faith in one's own mind.” This sūtra says: “You should make such vows following me.” Now I shall explain these ten vows with two meanings: first, explaining them according to the Four Universal Vows of the various sūtras; second, explaining them according to the Ten Vehicles of our school. Now, the Four Universal Vows arise on the basis of the Four Noble Truths. As for the Four Noble Truths, two demonstrate the worldly causes and results of suffering, and two demonstrate the world-transcending causes and results of joy. All bodhisattvas wish to eradicate this suffering and wish to bestow this joy; therefore, based upon them, they establish the four vows. Based on the truth of suffering, it is established: “Sentient beings are boundless, I vow to deliver them.” Based on the truth of origination, it is established: “Afflictions are innumerable, I vow to sever them.” Based on the truth of the path, it is established: “Dharma gates are inexhaustible, I vow to know them.” Based on the truth of cessation, it is established: “The Buddha path is supreme, I vow to achieve it.” However, in these present ten vows, eradicating worldly causes of suffering comes first; hence the order differs slightly from the four vows, yet they all support each other two by two. This is because knowing the Dharma through the eye of wisdom delivers sentient beings; one must have an expedient boat to cross the ocean; the path enables one to climb the mountain; and a shelter can house the body. The first two are established based on the truth of origination: first vowing to know that all worldly defilements are identical to the dharmadhātu; second vowing to attain this round and pure eye of wisdom, because without this wisdom one cannot know them. The third and fourth are established based on the truth of suffering: first vowing to deliver all submerged multitudes; second vowing to quickly attain expedients internal to the essence, because without these expedients one cannot deliver beings everywhere. The fifth, sixth, seventh, and eighth are established based on the truth of the path. Although the path consists of myriad practices, it does not go beyond the three trainings. Here, one first seeks true wisdom, prajñā, which is the training in wisdom; next one vows that with wisdom perfected, one will cross the sea of suffering of the two kinds of death; next one seeks the supreme world-transcending discipline and concentration; finally one vows that with the efficacy of the two trainings achieved, one will enter the three virtues and nirvāṇa. The three trainings are the beginning of the truth of the path; crossing suffering and realizing cessation shows the culmination of the truth of the path. The ninth and tenth are established based on the truth of cessation: first seeking the unconditioned Dharma to house one’s mind, so that delusion is extinguished and practice ceases; finally vowing to merge with the Dharma-nature and restore the fundamentally pure body, which is ultimate, eternal quiescence. Even if there were hundreds of thousands of vows, how could they go beyond the Four Universal Vows, much less these ten? Furthermore, a vow that does not rely on the truths is called a mad vow. Although they do not go beyond the four, now, because Avalokiteśvara's wisdom is skillful and his compassion deep, the four are expanded into ten, enabling practitioners to direct their minds, establish their practice, and make both the beginning and the end entirely clear. One must also clearly realize that the characteristics of beginning and end are harmoniously merged in their essential nature; thus Jingxi says: “When the initial mind universally embraces and contemplates the defilement of the dharmadhātu, defilement itself becomes wisdom, and birth itself becomes cessation; this is called the perfect four vows.” Furthermore, one realizes that the first two vows eradicate the suffering of innate virtue, while the latter two vows bestow the joy of innate virtue. How could the suffering and joy of the nature need to be eradicated or bestowed? These are the vows of non-action. Second, explaining them according to the Ten Vehicles of our school: the holy intention is multi-faceted, so I offer two explanations for now. Tracing the sūtra from beginning to end and verifying the earlier by the later, one knows that these vows constitute the ten Dharmic vehicles. Why is this? Because before reciting the dhāraṇī he bids one make the ten vows, and after reciting the dhāraṇī he shows the characteristics of the dhāraṇī in nine phrases, which together with the dhāraṇī's essence make ten dharmas, with no difference from the Ten Vehicles of our school. This will be explained below under contemplative practice. As for the Ten Vehicles: first, contemplating the inconceivable realm; second, arousing the bodhicitta; third, skillfully settling in śamatha-vipaśyanā; fourth, thoroughly breaking down dharmas; fifth, discerning the open and blocked; sixth, harmonizing the path factors; seventh, auxiliary methods that assist opening; eighth, knowing the stages; ninth, calm endurance; tenth, freedom from attachment to dharmas conforming to the path. The ten vows correspond to these, differing only in one place regarding sequence: that one arouses the mind based on the realm, while this one cultivates contemplation based on the realm, each with its own rationale. First, the vow to know all dharmas manifests the inconceivable realm; without the three thousand realms in a single thought-moment, how could it encompass all? Second, the vow for the eye of wisdom is the fulfillment of the Buddha-eye wisdom through round śamatha-vipaśyanā, for without this eye of wisdom, the marvelous realm is not revealed. Third, the vow to deliver all multitudes is arousing the partially and fully realized bodhicitta, for non-objective bestowing and eradicating only manifests from the initial stage [of the ten abodes] onward. Fourth, the vow for good expedients fulfills the universal breakdown of dharmas: once the three delusions are broken, one can spontaneously bestow and eradicate. The universal breakdown is precisely the expedient for delivering sentient beings, for bodhisattvas break delusions for the sake of delivering sentient beings. Fifth, the vow for the prajñā boat is discerning the open and blocked; just as water has a boat, that which blocks becomes open. Sixth, the vow to cross the sea of suffering fulfills the path factors, for without the path factors of non-action one cannot cross the sea of the two kinds of death. Seventh, the vow for the path of discipline and concentration fulfills the auxiliary methods to the path, for cultivating phenomenal discipline and concentration with an unconditioned mind is most capable of curing evil. Eighth, the vow to climb the mountain of nirvāṇa is knowing the stages; a mountain must be climbed from below to high: although contemplation is identical with principle, one does not advance along the path in vain. Ninth, the vow to reach the unconditioned dwelling fulfills the practice of calm endurance; “dwelling” means renouncing the multitude to quickly realize the unconditioned. This practice is not restricted to the initial rank; the higher stages are also like this: being honored by devas and nāgas and not taking pleasure in it is an example of this. Tenth, the vow to be identical with the body of Dharma-nature is freedom from attachment to dharmas: not lingering in resemblance understanding and uniting with the Buddha's true body. Thus, according to the text, they support each other two by two: illuminating the realm comes from śamatha-vipaśyanā; bestowing and eradicating comes from breaking delusions; one must first know the open and blocked before cultivating the path factors; without the merit of auxiliary counteractive methods, how could there be stages? If one does not have calm endurance, there is no resemblance attachment to be freed from. This contemplative method is cultivated in the stage of nominal identity, completed in the five ranks, experienced in resemblance in the six senses, truly realized in partial realization, and brought to culmination in marvelous enlightenment. In establishing vows now, one vows to find the gate through cultivating it, to achieve it in this very lifetime, and either in one contemplation or through remaining minds, enter resemblance and true realization up to equal and marvelous [enlightenment]. Furthermore, one should know that although these ten dharmas speak of cultivation and realization, cause and effect, the present single thought-moment is fundamentally completely fulfilled of itself. The entirety of nature gives rise to cultivation, and cause is immediately fulfilled as result. In establishing the ten vows now, the direction of the mind lies here. Furthermore, one should know that although these ten dharmas were propagated by Zhizhe during the Semblance Era, they are the purport of all gradual and sudden sūtras, for apart from these ten there are no other methods of cultivation and realization; the great cart of the Lotus [Sūtra] serves as an apt parallel. The latter six vows provisionally destroy evil. Among them, the first three destroy the hells: the first two specifically destroy the two types of sword and fire; the third destroys all hells; the latter three destroy the remaining three destinies. One should know that the six vows are all established on the basis of the counteractive siddhānta; hence for hells it says “crumbled and dried up,” for hungry ghosts “replete,” for asuras “subdued,” and for animals “wisdom.” Just as the six Avalokiteśvaras counter and destroy the six destinies: only devas follow individual adaptation because their good is strong; humans combine entering principle because their reflective thinking is vigorous; the other four all follow counteraction because their evil is abundant. All of them use the term “I”: although this is uttered by the practitioner, it is entirely the true, eternal self-nature of all existence, the thousand dharmas in a single thought-moment. In the first ten vows, every single occurrence of the word “I” is no different. “If” is an indefinite word, applied in counteraction according to the destiny. The word “turn toward” means facing: it aligns perfectly with the meaning of counteraction; that is, taking the self-nature of the four destinies as the counteragent, and the three obstacles of the four destinies as that which is counteracted. The word “spontaneously” means that the three obstacles are fundamentally empty, existing only through ignorance; when countered with the round Dharma and aligned with the fundamentally empty and interpenetrating, they are no longer obstacles; hence it says “spontaneously crumble,” etc. However, that which counters includes self and other, and that which is counteracted includes the three obstacles. For self-counteraction in a person, there are phenomenal practice and principle-contemplation; for counteracting others, one discusses spiritual penetrations and stimulus and response. How so? If one self-generates the afflictions of the four destinies, creates the evil karma of the four destinies, and suffers the pain of the four destinies, when reciting the name and chanting the dhāraṇī to face them, vowing that these three obstacles will spontaneously crumble, etc., this is counteraction through phenomenal practice. If one utilizes the contemplative wisdom of the Ten Vehicles to face the delusions, karma, or retribution of the four destinies, vowing that contemplation will succeed and obstacles be eradicated, spontaneously crumbling, etc., this is counteraction through principle-contemplation. If one's own contemplative practice succeeds and can break the three obstacles, revealing one's self-nature and attaining great mastery, and seeing all sentient beings afflicted by the three obstacles of the four destinies, one faces them with the power of resemblance understanding: this is counteracting others through spiritual penetrations. Facing them with the power of partial and full realization: this is counteracting others through stimulus and response. Therefore, the single phrase “If I turn toward the mountain of swords, the mountain of swords spontaneously crumbles,” etc., has an extremely deep meaning that cannot be fully explained at once. Tracing back to their source, Avalokiteśvara is capable of blocking the three paths; the dhāraṇī and my essence are the dharmadhātu, also called the Middle Way. To point to one is to fully encompass all; dharma after dharma is non-dual and absolute. Because of strong delusion, stimulus and response are temporarily differentiated; hence it says “namo.” Because of turning delusion around, counteraction is established in principle; hence it says “I turn toward.” Now, establishing the above vows in accordance with the round Dharma is called the vow of non-action; its merit is immense. Question: For those with round understanding and round cultivation, obtaining benefit may well be so; but for those without this understanding, what benefit is there in cultivation? Answer: The essence of the Dharma is fundamentally so; the holy one reveals it in accordance with the root. Those who cultivate this, even if they have not yet attained round understanding, will spontaneously obtain benefit as long as their capacity matures. If one can understand, the merit is beyond reckoning. It is like a wish-fulfilling jewel: an ignorant person who gets it does not lack benefit entirely, but merely trades it for a suit of clothes or a meal; but if one recognizes it, through the ten preparations it rains jewels over the four continents. Therefore the sūtra says: “Those who have wisdom, contemplation, and expedients will find it not difficult to attain the fruit and stages of the ten bhūmis.” Therefore, practitioners should draw near to good teachers, learn this round understanding, and when making vows have mind and mouth be as one; then the three obstacles will immediately dissolve and the Dharmakāya will be swiftly realized. (Having briefly understood this purport, one should make these vows. The leader chants:)”