T34n1728_觀音義疏
大正藏第 34 冊 No. 1728 觀音義疏
No. 1728 [cf. Nos. 262(25), 1729]
觀音義疏捲上
隋天臺智者大師說 門人灌頂記
此文既別出大部。有人亦作三段分文。謂初問去為序。佛答去為正。持地去為流通。復有云經家序者為序。無盡意白佛去為正。持地去為流通。今師有時亦作三段。有時不作三段名。但分為三章。一無盡意問二佛答三持地嘆。或為四章三如前。四者聞品得益。或作二段。謂前後兩問答也。多種分章隨人意用也。若作問答分章則有兩問答。初問答明觀音樹王冥益等義。后問答明普門珠王顯益等義。就前問答為二。一問二答。就問為四。一時節。二標人。三敬儀。四正問。一爾時者爾言即也。即是說東方妙音弘經已訖。次說西方觀音弘經之時故言爾時。或可大眾已聞妙音弘經歡喜已竟。宜聞觀音發心生善之時。故言爾時。或可時眾疑于妙音。若為利益上來說法破眾疑情已竟。時眾有疑觀音之德。正破此疑之時。故言爾時。或可時眾機在妙音聞即得道。如二土菩薩得道已竟。八萬四千悟理之時須聞觀音。故言爾時。諸佛如來不空說法。有四悉檀因緣爾乃為說。正是敷演四悉檀時故言爾時也。二標人者。即是無盡意也
【現代漢語翻譯】 現代漢語譯本 大正藏第 34 冊 No. 1728 觀音義疏
No. 1728 [cf. Nos. 262(25), 1729]
觀音義疏捲上
隋天臺智者大師說 門人灌頂記
此文既然是從大部經典中單獨摘錄出來的，有人也將其分為三個部分。認為從最初的提問到佛陀的回答是序分，從持地菩薩開始是流通分。也有人認為經家的序言是序分，從無盡意菩薩向佛陀提問開始是正宗分，從持地菩薩開始是流通分。我的老師有時也分為三個部分，有時不分為三個部分，而是分為三個章節：第一章是無盡意菩薩的提問，第二章是佛陀的回答，第三章是持地菩薩的讚歎。或者分為四個章節，前三個章節如前所述，第四章是聽聞此品所獲得的利益。或者分為兩個部分，即前後的兩個問答。多種分章的方法，可以根據個人的理解來運用。如果按照問答來分章節，則有兩個問答。第一個問答闡明觀音菩薩如樹王般冥益眾生的意義，第二個問答闡明觀音菩薩如珠王般顯益眾生的意義。就第一個問答而言，又分為提問和回答兩個部分。就提問而言，又分為四個方面：一是時節，二是標人，三是敬儀，四是正問。一是『爾時』（那時）的『爾』字，意思是『即』。『即』是指說完東方妙音菩薩弘揚經典的法會已經結束，接下來是宣說西方觀音菩薩弘揚經典的時候，所以說『爾時』。或者說，大眾已經聽聞妙音菩薩弘揚經典，歡喜完畢，適宜聽聞觀音菩薩發心生善的時候，所以說『爾時』。或者說，當時的大眾對妙音菩薩有所疑惑，爲了利益大眾，通過說法破除大眾的疑慮已經結束，當時的大眾對觀音菩薩的功德有所疑惑，正是破除這種疑惑的時候，所以說『爾時』。或者說，當時的大眾的根機在於妙音菩薩，聽聞后立即得道，如二土的菩薩已經得道，八萬四千人領悟真理的時候，需要聽聞觀音菩薩，所以說『爾時』。諸佛如來不會空說，有四悉檀（四種成就）的因緣，才為此說法，正是敷演四悉檀的時候，所以說『爾時』。二是標明提問的人，就是無盡意菩薩（一位菩薩的名稱）。
【English Translation】 English version Taisho Tripitaka Volume 34, No. 1728 Commentary on Avalokiteśvara Sutra
No. 1728 [cf. Nos. 262(25), 1729]
Commentary on Avalokiteśvara Sutra, Volume 1
Said by Great Master Zhiyi of Tiantai, Sui Dynasty; Recorded by Disciple Guanding
Since this text is extracted separately from a larger scripture, some people divide it into three sections. They consider the initial question to the Buddha's answer as the introduction, the section starting with Dharanimdhara (Holder of the Earth) as the transmission. Others consider the scripture's introduction as the introduction, the section starting with Akshayamati's (Inexhaustible Intellect) question to the Buddha as the main body, and the section starting with Dharanimdhara as the transmission. My teacher sometimes also divides it into three sections, and sometimes does not divide it into three sections, but divides it into three chapters: the first chapter is Akshayamati's question, the second chapter is the Buddha's answer, and the third chapter is Dharanimdhara's praise. Or it can be divided into four chapters, with the first three chapters as before, and the fourth chapter being the benefits gained from hearing this chapter. Or it can be divided into two sections, namely the two questions and answers before and after. There are various ways to divide the chapters, which can be used according to personal understanding. If the chapters are divided according to questions and answers, then there are two questions and answers. The first question and answer explain the meaning of Avalokiteśvara (The Bodhisattva Who Perceives the Sounds of the World) benefiting sentient beings in a hidden way like a tree king, and the second question and answer explain the meaning of Avalokiteśvara benefiting sentient beings in an obvious way like a jewel king. As for the first question and answer, it is divided into two parts: the question and the answer. As for the question, it is divided into four aspects: first, the time; second, the person; third, the respectful demeanor; and fourth, the main question. First, the word 'then' ('er shi' - at that time) means 'immediately'. 'Immediately' means that the Dharma assembly where Wonderful Sound Bodhisattva (Miao Yin) of the East propagated the scriptures has ended, and next is the time to proclaim the scriptures propagated by Avalokiteśvara of the West, so it is said 'then'. Or it can be said that the assembly has already heard Wonderful Sound Bodhisattva propagating the scriptures and has finished rejoicing, and it is appropriate to hear Avalokiteśvara's aspiration to generate goodness, so it is said 'then'. Or it can be said that the assembly at that time had doubts about Wonderful Sound Bodhisattva, and in order to benefit the assembly, the doubts have been dispelled through Dharma talks, and the assembly at that time had doubts about the merits of Avalokiteśvara, and it is precisely the time to dispel these doubts, so it is said 'then'. Or it can be said that the capacity of the assembly at that time was in Wonderful Sound Bodhisattva, and they immediately attained the Way after hearing, such as the Bodhisattvas of the two lands have already attained the Way, and it is necessary to hear Avalokiteśvara when 84,000 people realize the truth, so it is said 'then'. The Buddhas and Tathagatas do not speak in vain, and there are four siddhantas (four kinds of accomplishments) as the cause, and then they speak for this, and it is precisely the time to elaborate on the four siddhantas, so it is said 'then'. Second, to identify the person who asked the question, that is Akshayamati Bodhisattva (a Bodhisattva's name).
。名無盡者。非盡非無盡為對小乘名盡故言無盡。小乘明盡為對盡智無生智。滅色取空之盡故名無盡也。又云。何無盡所謂空不可盡假不可盡中不可盡。故言無盡。大品經云。即色是空非色滅空空故無盡也。又大集經釋無盡意。東方過十恒沙國微塵世界。國名不眴佛號普賢。純諸菩薩無二乘名。但修唸佛三昧不滅不生不出。心行平等猶如虛空。是爲念佛。即見佛時即具六波羅蜜得無生忍。所謂不取色即檀。除色相即尸。觀色盡即羼提。觀色寂滅即毗黎耶。不行色即禪。不戲論色即般若也。身子問。誰為汝作字名無盡意。答曰。一切諸法因緣果報無盡。一切諸法不可盡。初發無上菩提心已不可盡。譬如虛空不可窮盡。為一切智發菩提心。豈可盡乎。諸佛戒定慧解脫解脫知見十力無畏等無盡。因如是等發心故不可盡。眾生性無盡。教化眾生無盡。知一切法性無盡故無盡。是名菩薩發心無盡。又檀波羅蜜無盡。乃至方便無盡。凡八十無盡。八十無盡悉能含受一切佛法。從是得名名無盡意也。又凈名云。何謂為盡謂不盡有為。何謂無盡不住無為。華嚴有十無盡法門如此等經皆就假名。分別一切諸法因緣果報。以明無盡意。又如勝鬘經云。如來色無盡智慧亦復然。一切法常住。又大品經云。一切法趣意是趣不過。意為法界意則非
【現代漢語翻譯】 現代漢語譯本：『名無盡者』，並非是『盡』也不是『無盡』，而是爲了針對小乘的『盡』，所以才說『無盡』。小乘所說的『盡』，是爲了針對『盡智』（Jnana-ksaya，知一切煩惱已盡的智慧）和『無生智』（Anutpada-jnana，證悟不生不滅之理的智慧）。因為滅除色法而取證空性的『盡』，所以稱為『無盡』。 又說：『什麼叫做無盡呢？』所謂的空不可窮盡，假（暫時的存在）不可窮盡，中（中道）不可窮盡，所以說『無盡』。《大品經》（Mahaprajnaparamita Sutra）說：『即色是空，不是色滅了才是空，因為空性是無盡的。』 又《大集經》（Mahasamgraha Sutra）解釋『無盡意』（Aksayamati）：東方經過十恒河沙數微塵那麼多的世界，有一個國家名叫『不眴』（Vimalakirti），佛號『普賢』（Samantabhadra）。那裡只有諸菩薩，沒有二乘（聲聞乘和緣覺乘）的名字。他們只是修持唸佛三昧（Buddhanusmrti-samadhi），不滅不生，不出現也不消失，心行平等，猶如虛空。這就是念佛。當見到佛時，就具足六波羅蜜（Sat-paramita），得到無生法忍（Anutpattika-dharma-ksanti）。所謂不執取色法就是佈施（Dana-paramita），去除色法的表相就是持戒（Sila-paramita），觀察色法的止息就是忍辱（Ksanti-paramita），觀察色法的寂滅就是精進（Virya-paramita），不行於色法就是禪定（Dhyana-paramita），不戲論色法就是般若（Prajna-paramita）。 舍利弗（Sariputra）問：『是誰為你取字名為無盡意？』回答說：『一切諸法因緣果報是無盡的，一切諸法是不可窮盡的。最初發起無上菩提心（Anuttara-samyak-sambodhi-citta）之後，也是不可窮盡的。譬如虛空不可窮盡，爲了求得一切智慧而發菩提心，怎麼可能窮盡呢？諸佛的戒、定、慧、解脫、解脫知見、十力（Dasabala）、無畏（Vaisaradya）等都是無盡的。因為像這樣等原因而發心，所以不可窮盡。眾生性是無盡的，教化眾生是無盡的，了知一切法性是無盡的，所以是無盡的。這叫做菩薩發心無盡。』 又佈施波羅蜜（Dana-paramita）無盡，乃至方便（Upaya）無盡，總共有八十種無盡。這八十種無盡能夠包含一切佛法。因此而得名，叫做無盡意。 又《維摩詰經》（Vimalakirti Sutra）說：『什麼叫做盡？』就是不窮盡有為法（Samskrta-dharma）。『什麼叫做無盡？』就是不住于無為法（Asamskrta-dharma）。《華嚴經》（Avatamsaka Sutra）有十無盡法門。像這些經典都是就假名（Prajnapti），分別一切諸法因緣果報，來闡明無盡意的。 又如《勝鬘經》（Srimala Sutra）說：『如來的色身是無盡的，智慧也是這樣。一切法是常住的。』又《大品經》（Mahaprajnaparamita Sutra）說：『一切法趨向于意，這種趨向是不會過去的。意就是法界，意則不是意。』
【English Translation】 English version: 'The one named Aksayamati (Inexhaustible Intent),' it is neither 'exhausted' nor 'inexhaustible,' but is spoken of as 'inexhaustible' in contrast to the 'exhaustion' of the Sravakayana (Vehicle of Hearers). The 'exhaustion' spoken of in the Sravakayana is in contrast to the Jnana-ksaya (Wisdom of Exhaustion, the wisdom of knowing that all afflictions are exhausted) and Anutpada-jnana (Wisdom of Non-arising, the wisdom of realizing the principle of non-arising and non-ceasing). Because of the 'exhaustion' of eliminating form and attaining emptiness, it is called 'inexhaustible.' It is also said: 'What is called inexhaustible?' The so-called emptiness cannot be exhausted, the provisional (temporary existence) cannot be exhausted, the middle (the Middle Way) cannot be exhausted, therefore it is said to be 'inexhaustible.' The Mahaprajnaparamita Sutra says: 'Form is emptiness, not that form is extinguished and then becomes emptiness, because emptiness is inexhaustible.' Furthermore, the Mahasamgraha Sutra explains 'Aksayamati (Inexhaustible Intent)': Passing through worlds as numerous as the dust motes in ten Ganges Rivers to the east, there is a country named Vimalakirti (Without Stain), and the Buddha there is named Samantabhadra (Universal Worthy). There are only Bodhisattvas there, and no names of the Two Vehicles (Sravakayana and Pratyekabuddhayana). They only cultivate the Buddhanusmrti-samadhi (Samadhi of Buddha-recollection), without extinction or arising, without appearing or disappearing, their mind-conduct is equal, like empty space. This is Buddha-recollection. When they see the Buddha, they are complete with the Six Paramitas (Sat-paramita), and attain Anutpattika-dharma-ksanti (Forbearance of Non-arising Dharmas). That is, not grasping form is Dana-paramita (Perfection of Giving), removing the appearance of form is Sila-paramita (Perfection of Morality), observing the cessation of form is Ksanti-paramita (Perfection of Patience), observing the quiescence of form is Virya-paramita (Perfection of Diligence), not acting in form is Dhyana-paramita (Perfection of Meditation), not engaging in discursive thought about form is Prajna-paramita (Perfection of Wisdom). Sariputra asked: 'Who gave you the name Aksayamati (Inexhaustible Intent)?' He replied: 'All dharmas, causes, conditions, and karmic retributions are inexhaustible, all dharmas are inexhaustible. After initially generating the Anuttara-samyak-sambodhi-citta (Unsurpassed Perfect Enlightenment Mind), it is also inexhaustible. Just as empty space cannot be exhausted, how can the Bodhi-mind generated for the sake of attaining all wisdom be exhausted? The Buddhas' precepts, samadhi, wisdom, liberation, knowledge and vision of liberation, the Ten Powers (Dasabala), Fearlessness (Vaisaradya), etc., are inexhaustible. Because of generating the mind for such reasons, it is inexhaustible. The nature of sentient beings is inexhaustible, teaching and transforming sentient beings is inexhaustible, knowing the nature of all dharmas is inexhaustible, therefore it is inexhaustible.' This is called the Bodhisattva's inexhaustible generation of the mind. Furthermore, Dana-paramita (Perfection of Giving) is inexhaustible, and even Upaya (Skillful Means) is inexhaustible, there are a total of eighty inexhaustibles. These eighty inexhaustibles can contain all the Buddha-dharma. Therefore, it is named Aksayamati (Inexhaustible Intent). Moreover, the Vimalakirti Sutra says: 'What is called exhaustion?' It is not exhausting conditioned dharmas (Samskrta-dharma). 'What is called inexhaustible?' It is not dwelling in unconditioned dharmas (Asamskrta-dharma). The Avatamsaka Sutra has the Ten Inexhaustible Dharma Gates. These sutras all use provisional names (Prajnapti) to distinguish all dharmas, causes, conditions, and karmic retributions, in order to explain the meaning of inexhaustible intent. Furthermore, as the Srimala Sutra says: 'The Tathagata's form body is inexhaustible, and so is wisdom. All dharmas are permanent.' Also, the Mahaprajnaparamita Sutra says: 'All dharmas tend towards intent, this tendency will not pass. Intent is the Dharmadhatu, intent is not intent.'
盡非無盡。如是無盡例如非常非無常是乃為常。又凈名云。法若盡若不盡皆是無盡相。無盡相即是空空則無有盡與不盡。故知非盡非無盡是真無盡義。又大品經云。癡如虛空不可盡。乃至老死如虛空不可盡。色不可盡乃至識不可盡。如此等經皆約中道之理。以名無盡。通達空假中三諦之法不可盡。故名無盡意菩薩。亦名無盡心智識色受想行等義。不可說不可說不能具載。菩薩者。外國云摩訶菩提質多薩埵。此云大道心眾生。始心行者為煩惱所生。二乘為五分法身所生。六度菩薩為福德所生。別圓為中道所生。故大品云。如來身者不從一因一緣生。如來身菩薩為眾行生。故言眾生髮心求佛。故言為大道。利益一切以法道成他。或言成眾生。廣釋菩薩義如別記。三敬儀者為三。一起二袒三合掌。起者禮云請益起請業起。菩薩于佛備其二儀故言起也。觀釋者菩薩常修遠離行故言起。亦是契諸法空空即是座。於此空無所染著故言起也。又菩薩安住空理理本無起。愍眾生故乘機利益故言起。又中道之寂非起非不起。而能起能不起無起之起。起即實相亦起眾生實相故言起也。偏袒右肩者。外國以袒為敬露右者示執奉為便。表弟子事師充役之儀。是故以袒為恭也。此方以袒為慢。然古有須賈肉袒謝于張儀露兩髀也。此方亦不一向是慢
【現代漢語翻譯】 現代漢語譯本： 『盡非無盡』，意思是說，如果認為『盡』（有窮盡）就不是『無盡』（沒有窮盡）。像這樣，『無盡』的例子就像『非常』也不是『無常』一樣，這才能稱之為『常』（永恒）。《凈名經》（《維摩詰所說經》）中說：『法』如果是有窮盡的，或者沒有窮盡的，都屬於『無盡相』。『無盡相』就是『空』，『空』就沒有窮盡與沒有窮盡的分別。所以說，『非盡非無盡』才是真正『無盡』的含義。 另外，《大品經》（《摩訶般若波羅蜜經》）中說：『癡』就像虛空一樣，是不可窮盡的，乃至『老死』也像虛空一樣，是不可窮盡的。『色』不可窮盡，乃至『識』也不可窮盡。像這些經文，都是用中道的道理來命名『無盡』。通達『空』、『假』、『中』這三諦之法是不可窮盡的，所以叫做『無盡意菩薩』。也可以說是『無盡』的心智、識、色、受、想、行等等的含義，不可說，不可說，不能全部記載。 『菩薩』，在外國（印度）叫做『摩訶菩提質多薩埵』(Mahābodhicitta-sattva，偉大的覺悟之心的眾生)，這裡（中國）翻譯為『大道心眾生』。最初發心修行的人是被煩惱所生，二乘（聲聞、緣覺）是被五分法身所生，六度菩薩是被福德所生，別教、圓教菩薩是被中道所生。所以《大品經》中說：『如來的身體不是從一個因一個緣而生，如來的身體是菩薩爲了眾多的修行而生。』所以說眾生髮心求佛，所以說是爲了大道，利益一切眾生，用法道成就他人，或者說是成就眾生。關於菩薩含義的詳細解釋，可以參考《別記》。 『三敬儀』分為三種：一是『起』，二是『袒』，三是『合掌』。『起』的意思是禮云請益起請業起。菩薩對於佛陀具備這兩種儀軌，所以說是『起』。從觀點的解釋來說，菩薩常常修習遠離行，所以說是『起』。也可以說是契合諸法空性的道理，空性就是座位，對於這個空性沒有染著，所以說是『起』。另外，菩薩安住在空性的道理上，道理本身沒有起，因為憐憫眾生，所以乘機利益眾生，所以說是『起』。另外，中道的寂靜，非起非不起，而能起能不起，是無起之起。起就是實相，也是發起眾生實相，所以說是『起』。 『偏袒右肩』，在外國，袒露被認為是恭敬，露出右肩表示執事奉行為方便，表示弟子侍奉師長的禮儀，所以用袒露表示恭敬。在我們這裡，袒露被認為是傲慢。然而古代有須賈肉袒謝罪于張儀，露出兩腿的事例。所以我們這裡也不完全認為袒露是傲慢。
【English Translation】 English version: 'Exhaustion is not non-exhaustion.' This means that if 'exhaustion' (having an end) is considered, then it is not 'non-exhaustion' (having no end). In this way, the example of 'non-exhaustion' is like 'non-permanence' is not 'impermanence'; only this can be called 'permanence' (eternity). The Vimalakirti Sutra states: 'Whether a dharma is exhaustible or inexhaustible, both are aspects of inexhaustibility.' 'Inexhaustibility' is 'emptiness,' and 'emptiness' has no distinction between exhaustion and non-exhaustion. Therefore, 'neither exhaustion nor non-exhaustion' is the true meaning of 'inexhaustibility.' Furthermore, the Mahaprajnaparamita Sutra states: 'Ignorance is like space, it cannot be exhausted,' and even 'old age and death' are like space, they cannot be exhausted. 'Form' cannot be exhausted, and even 'consciousness' cannot be exhausted. Sutras like these all use the principle of the Middle Way to name 'inexhaustibility.' Comprehending the three truths of 'emptiness,' 'provisional existence,' and the 'Middle Way' is inexhaustible, therefore he is called 'Inexhaustible Intent Bodhisattva' (Akshayamati Bodhisattva). It can also be said to be the meaning of 'inexhaustible' mind, intellect, consciousness, form, sensation, perception, volition, etc. It is unspeakable, unspeakable, and cannot be fully recorded. 'Bodhisattva,' in foreign countries (India) is called 'Mahābodhicitta-sattva' (a being with a great mind of enlightenment), here (China) it is translated as 'Great Path Mind Being.' Those who initially aspire to practice are born from afflictions, the Two Vehicles (Shravakas and Pratyekabuddhas) are born from the fivefold Dharma body, the Six Paramita Bodhisattvas are born from merit, and the Distinct and Perfect Teaching Bodhisattvas are born from the Middle Way. Therefore, the Mahaprajnaparamita Sutra states: 'The body of the Tathagata is not born from one cause and one condition; the body of the Tathagata is born from the Bodhisattva's many practices.' Therefore, it is said that sentient beings aspire to seek Buddhahood, therefore it is said to be for the Great Path, benefiting all beings, using the Dharma path to accomplish others, or it is said to accomplish sentient beings. For a detailed explanation of the meaning of Bodhisattva, refer to the 'Separate Record.' The 'Three Respectful Observances' are divided into three: first, 'rising'; second, 'uncovering'; and third, 'joining palms.' 'Rising' means rising to request instruction and rising to request karma. Bodhisattvas possess these two rituals towards the Buddha, therefore it is said to be 'rising.' From the perspective of explanation, Bodhisattvas constantly cultivate the practice of detachment, therefore it is said to be 'rising.' It can also be said to be in accordance with the principle of the emptiness of all dharmas; emptiness is the seat, and there is no attachment to this emptiness, therefore it is said to be 'rising.' Furthermore, Bodhisattvas abide in the principle of emptiness; the principle itself has no rising, but because of compassion for sentient beings, they take the opportunity to benefit sentient beings, therefore it is said to be 'rising.' Furthermore, the stillness of the Middle Way is neither rising nor non-rising, but it can rise and not rise, it is the rising of non-rising. Rising is the true nature, and it also initiates the true nature of sentient beings, therefore it is said to be 'rising.' 'Uncovering the right shoulder,' in foreign countries, uncovering is considered respectful, and exposing the right shoulder indicates serving and attending as a convenience, indicating the etiquette of disciples serving their teachers, therefore uncovering is used to express respect. Here, uncovering is considered arrogant. However, in ancient times, there was the example of Xu Jia baring his chest to apologize to Zhang Yi, exposing his thighs. Therefore, we do not completely consider uncovering to be arrogance.
也。觀解者。覆露表空假二諦。又表權實實不可說。如覆左表有冥益權于化便。如露右表有顯益也。合掌者。此方以拱手為恭。外國合掌為敬。手本二邊今合為一。表不敢散誕專至一心。一心相當故以此表敬也。觀解者。昔權實不合而今得合。又五指表陰。仁王經云。法性色受想行識。此即實智真身亦有五陰也。應化因緣亦有五陰也。眾生性德之理亦有五陰也。眾生生死果報亦有五陰也。聖人為化眾生示有應身五陰。是則權實陰殊。若眾生法性理顯。聖人亦息化歸真權實不二。合掌表于返本還源。入非權非實事理契合故合掌也。向佛者。表萬善之因向萬德之果也。亦是行人分證權實合。向于究竟權實合故言向佛也。四發問者。此下有兩番問答。初番問觀世音后番問普門。前問為三。一稱歎。二標所問人。三正問。大經云。汝具二莊嚴能問是義。我具二莊嚴能答是義。今無盡意具二莊嚴欲顯觀音二種莊嚴。咨發如來。如來究竟具二莊嚴。當答此義。釋論云。問有多種不解問試問赴機問。今無盡意即是赴機問也。世尊者。即是稱歎尊號十號具出釋論。用彼釋此觀世音菩薩。即是標所問之人也。具如前釋。何因緣者。因緣甚多略言境智因緣。若就眾生則以善惡兩機為因。聖人靈智慈悲為緣。若就聖人觀智慈悲為因。眾生機感
【現代漢語翻譯】 也。觀解者，覆蓋顯示空假二諦（Satya，真諦和俗諦）。又顯示權（Upaya，方便）實（Tathata，真如）不可說。如覆蓋左手，表示有冥益，權巧方便用於教化。如露出右手，表示有顯益。合掌者，此地（指中國）以拱手為恭敬，外國以合掌為敬意。手本是二邊，現在合為一體，表示不敢散漫放逸，專心致志。一心相應，所以用合掌表示敬意。觀解者，過去權實不合，現在得以融合。又五指代表五陰（Skandha），《仁王經》說：『法性色受想行識』，這就是實智真身也有五陰。應化因緣也有五陰。眾生本具的性德之理也有五陰。眾生死生果報也有五陰。聖人為教化眾生，示現有應身五陰。這樣看來，權實之陰各有不同。如果眾生法性之理顯現，聖人也停止化導迴歸真如，權實不二。合掌表示返本還源，進入非權非實的境界，事理契合，所以合掌。向佛者，表示萬善之因趨向萬德之果。也是修行人分證權實融合，趨向究竟的權實融合，所以說向佛。四、發問者，下面有兩番問答。初番問觀世音（Avalokiteśvara），后番問普門（Samantamukha）。前問分為三部分：一、稱歎；二、標明所問之人；三、正式提問。《大經》說：『你具備二種莊嚴，能夠問這樣的問題。我具備二種莊嚴，能夠回答這樣的問題。』現在無盡意（Aksayamati）具備二種莊嚴，想要顯示觀音的二種莊嚴，請教如來（Tathagata）。如來究竟具備二種莊嚴，應當回答這個問題。《釋論》說：『問有多種，不解之問、試探之問、赴機之問。』現在無盡意就是赴機之問。世尊（Bhagavan），就是稱歎尊號，十號具足，根據《釋論》解釋。用《釋論》來解釋觀世音菩薩，就是標明所問之人。具體如前所述。何因緣者，因緣很多，簡略地說就是境智因緣。如果就眾生而言，就以善惡兩種根機為因，聖人的靈智慈悲為緣。如果就聖人而言，就以觀智慈悲為因，眾生機感為緣。
【English Translation】 Also. The explanation of 'contemplation' is that it covers and reveals the two truths of emptiness and provisionality (Satya, the truths of ultimate reality and conventional reality). It also represents that expedient means (Upaya) and true reality (Tathata) are inexpressible. Covering the left hand signifies hidden benefits, with expedient means used for teaching and transformation. Exposing the right hand signifies manifest benefits. The joining of palms: in this land (referring to China), a cupped hand gesture is considered respectful, while in foreign lands, joining palms is a sign of reverence. The hands are originally two separate sides, but now they are joined as one, indicating a refusal to be scattered and lax, but rather to be focused and single-minded. Because the single mind corresponds, this gesture is used to express respect. The explanation of 'contemplation' is that in the past, expedient means and true reality were not united, but now they can be integrated. Furthermore, the five fingers represent the five skandhas (Skandha), as the Benevolent King Sutra states: 'The nature of reality is form, feeling, perception, volition, and consciousness.' This means that the true body of wisdom also has the five skandhas. The conditions for manifested transformation also have the five skandhas. The inherent principle of virtue in sentient beings also has the five skandhas. The karmic retribution of birth and death for sentient beings also has the five skandhas. Sages manifest the five skandhas of a response body to teach and transform sentient beings. Thus, the skandhas of expedient means and true reality are distinct. If the principle of the nature of reality in sentient beings becomes manifest, the sages also cease their transformative guidance and return to true reality, where expedient means and true reality are not two. Joining the palms represents returning to the origin and source, entering a realm that is neither expedient means nor true reality, where principle and phenomena are in accord, hence the joining of palms. Facing the Buddha signifies that the cause of myriad virtues is directed towards the fruit of myriad perfections. It also signifies that practitioners partially realize the integration of expedient means and true reality, moving towards the ultimate integration of expedient means and true reality, hence the saying 'facing the Buddha.' Four, the questioner: Below are two rounds of questions and answers. The first round asks about Avalokiteśvara (Guanshiyin), and the second round asks about Samantamukha (Pumen). The first question is divided into three parts: first, praise; second, identifying the person being asked; and third, the formal question. The Great Sutra says: 'You possess two kinds of adornments and are able to ask such a question. I possess two kinds of adornments and am able to answer such a question.' Now, Aksayamati (Wujinyi) possesses two kinds of adornments and wishes to reveal the two kinds of adornments of Avalokiteśvara, inquiring of the Tathagata (Rulai). The Tathagata ultimately possesses two kinds of adornments and should answer this question. The Treatise says: 'There are many kinds of questions: questions of incomprehension, questions of testing, and questions of responding to the occasion.' Now, Aksayamati's question is one of responding to the occasion. 'Bhagavan' (Shizun) is praising the honored name, complete with the ten titles, according to the explanation in the Treatise. Using the Treatise to explain Avalokiteśvara Bodhisattva is identifying the person being asked. The specifics are as described earlier. 'What cause and condition?' There are many causes and conditions; briefly speaking, they are the causes and conditions of object and wisdom. If speaking in terms of sentient beings, it is the two kinds of potential, good and evil, that serve as the cause, and the spiritual wisdom and compassion of the sages that serve as the condition. If speaking in terms of the sages, it is the wisdom of contemplation and compassion that serve as the cause, and the potential of sentient beings' responsiveness that serves as the condition.
為緣。以是因緣名觀世音。如上釋也。第二佛答即為三。初總答。次別答。三勸持。就初總答為二。一明機。二明應。就機為四。一標人數。二遭苦。三聞名。四稱號。數者十法界機實自無量而言百千萬億者。此乃通途商略。業同者如一地獄界大略是同。其間優降復有何量。如一獄復有百千萬億品格之殊。一一品格復有百千萬億罪人。是罪業正同所以同受一品罪苦。將此意廣歷餓鬼畜生修羅人天皆亦如是。故知此數是標同業之意也。所以舉多數者。明百千萬億種業遭苦稱名。一時有機一時能應。皆得解脫。何況一人一業一機獨來而不能救。此舉境眾機多以顯觀深應大也。二明遭苦者。即是受諸苦惱也。此語成上義。上百千是業同此言諸苦惱。一苦惱是一業者。凡有百千萬億。故知有諸百千萬億。上明數同下明業別。用此意歷十法界萬機之徒。不可說不可說也。今言受苦惱者。正是現遭苦厄也。此苦由於結業果多故因亦多。此即總答文略而意廣。遍該十界不止人道而已。后別答中文廣而意狹。別舉人間七難而已。故此處總答也。三聞名者。上明遭苦次明生善。善惡合為機。此即明文聞有四義如別記。若能如是通達四種聞義即聞慧。心無所依無住無著即是思慧。一心稱名。即修慧。此文雖窄三慧意顯。四稱名者。稱名有二
【現代漢語翻譯】 現代漢語譯本 為緣。以是因緣名觀世音（Avalokiteśvara）。如上解釋。第二佛陀的回答分為三部分。首先是總體的回答，其次是分別的回答，第三是勸勉信持。就最初的總回答來說，又分為兩部分：一是說明根機，二是說明感應。就根機來說，又分為四點：一是標明人數，二是遭遇苦難，三是聽聞名號，四是稱念名號。所說的人數，十法界的根機實際上是無量的，而說百千萬億，這只是通常的說法。業力相同的人，比如地獄界，大致是相同的。但其中又有優劣之分，難道沒有數量嗎？比如一個地獄，又有百千萬億種品格的差別，每一種品格又有百千萬億罪人。這是因為罪業相同，所以一同承受一種罪苦。將這個意思推廣到餓鬼、畜生、修羅、人、天，也都是如此。所以知道這個數字是標明相同業力的意思。之所以舉出多數，是說明百千萬億種業力遭遇苦難，稱念名號，一時有機緣，一時就能感應，都能得到解脫。何況一個人、一種業力、一個機緣，獨自前來而不能救度呢？這是舉出境況眾多、根機眾多，來顯示觀世音菩薩的慈悲深刻、感應廣大。二是說明遭遇苦難，就是承受各種苦惱。這句話成就了上面的意義。上面說的百千是業力相同，這裡說的各種苦惱，一種苦惱就是一種業力，凡是有百千萬億種業力，所以知道有各種百千萬億種苦惱。上面說明數量相同，下面說明業力不同。用這個意思來歷數十法界各種根機的人，不可說不可說。現在說承受苦惱，正是現在遭遇苦厄。這苦難由於結下的業果很多，所以原因也很多。這即是總的回答，文辭簡略而意義廣泛，遍及十法界，不止於人道而已。後面的分別回答，文辭廣泛而意義狹窄，只是分別舉出人間七難而已。所以這裡是總的回答。三是聽聞名號，上面說明遭遇苦難，其次說明產生善念。善惡合起來就是根機。這裡是說明聽聞有四種意義，如別處的記載。如果能夠這樣通達四種聽聞的意義，就是聞慧。心中沒有依靠，沒有執著，沒有貪戀，就是思慧。一心稱念名號，就是修慧。這段文字雖然簡略，但三種智慧的意義都顯現出來了。四是稱念名號，稱念名號有兩種意義
【English Translation】 English version Due to conditions. It is because of this cause and condition that he is named Avalokiteśvara (Guān Shì Yīn, meaning 'Observing the Sounds of the World'). As explained above. The second part of the Buddha's answer is divided into three sections. First, a general answer; second, specific answers; and third, encouragement to uphold the teachings. The initial general answer is further divided into two parts: first, clarifying the potential for enlightenment (the 'root potential' or '機', ji); and second, clarifying the response (the '應', yìng). Regarding the potential for enlightenment, there are four aspects: first, specifying the number of beings; second, encountering suffering; third, hearing the name; and fourth, reciting the name. The number of beings in the ten Dharma realms is actually immeasurable, but the term 'hundreds of thousands of millions' is used as a general expression. Those with similar karma, such as those in the hell realm, are roughly the same. However, there are still distinctions of superiority and inferiority. For example, within a single hell, there are hundreds of thousands of millions of different categories, and each category contains hundreds of thousands of millions of beings. Because their karmic actions are the same, they jointly endure the same type of suffering. This idea can be extended to the realms of hungry ghosts, animals, asuras, humans, and devas. Therefore, this number indicates the intention of similar karma. The reason for mentioning a large number is to illustrate that when hundreds of thousands of millions of beings with various karmic actions encounter suffering and recite the name, if the opportunity arises, they can receive a response and be liberated. How much more so if a single person, with a single karmic action, and a single opportunity, comes alone and cannot be saved? This highlights the vastness of the circumstances and the multitude of opportunities, demonstrating the profound compassion and great responsiveness of Avalokiteśvara. Second, clarifying the encounter with suffering means enduring various afflictions. This statement completes the meaning above. The 'hundreds of thousands' mentioned above refer to similar karma, while the 'various afflictions' here indicate that one affliction is one karmic action. Since there are hundreds of thousands of millions of karmic actions, it is known that there are various hundreds of thousands of millions of afflictions. The above clarifies the similarity in number, while the following clarifies the difference in karma. Using this idea to enumerate the various beings in the ten Dharma realms is inexpressible. Now, saying 'enduring suffering' means currently encountering hardship. This suffering is due to the many karmic results accumulated, so there are also many causes. This is the general answer, with concise wording but broad meaning, encompassing all ten realms, not just the human realm. The specific answers later on are extensive in wording but narrow in meaning, only specifically mentioning the seven difficulties in the human realm. Therefore, this is the general answer. Third, hearing the name; the above explains encountering suffering, and then explains generating good thoughts. Good and evil combined constitute the potential for enlightenment. This explains that hearing has four meanings, as recorded elsewhere. If one can understand the four meanings of hearing in this way, it is wisdom from hearing (聞慧, wén huì). When the mind has no reliance, no attachment, and no clinging, it is wisdom from thinking (思慧, sī huì). Reciting the name wholeheartedly is wisdom from practice (修慧, xiū huì). Although this passage is brief, the meaning of the three wisdoms is revealed. Fourth, reciting the name; there are two meanings to reciting the name.
。一事二理。若用心存念唸唸相續余心不間。故名一心。或可如請觀音中。繫念數息十息不亂名一念。或可無量息不雜異想。心想雖長亦名一心。一心歸憑更無二意。故名事一心也。稱名者。或可略稱。如此文或廣稱如下文。南無者。歸命之辭。皆是事一心稱名也。理一心者。達此心自他共無因不可得。無心無念空慧相應。此乃無一亦無心知聲相空呼響不實。能稱所稱皆不可得。是名無稱。是為理一心稱名也。二應者。先明應次明解脫。應有多種。三教之應應不一時。圓教觀音一時圓應眾機厄急應速。一時聞即稱是機速。稱即應是應速。皆得解脫者。即是蒙應利益也。皆者非但顯于多機眾益。亦是顯于圓遍之應也。或時為機速應速平等利益速貼文。
問。十法界眾生無量機既無量。云何一時令得解脫。
答。譬如父母念子心重多智多才具大勢力。眾子在難即能俱拔之。菩薩亦如是。無緣慈悲重權實二智深。聖財無量神通力大。十界雖多應有餘裕。安樂行雲。忍辱大力智慧寶藏。以大慈悲如法化世。即此意也。又如毒龍罪報尚能以一眼遍視一切。視之皆死。何況菩薩種智圓明耶。又如磁石。亦類明鏡。又是入王三昧力一時十番利益一切。此義具在大本玄義。
問。一心稱名皆得解脫。今見稱唱累。年
【現代漢語翻譯】 現代漢語譯本 一事二理：若能專心致志，唸唸相續，沒有其他雜念干擾，就叫做『一心』。或者可以像《請觀音經》中所說，繫念呼吸，數到十息而不亂，就叫做『一念』。或者可以無數息，心中沒有其他雜念。心念雖然長久，也叫做『一心』。一心歸依，沒有第二個念頭，所以叫做『事一心』。稱名：或者可以簡略地稱念，就像本文這樣；或者可以廣泛地稱念，如下文所說。『南無』（Namo）是歸命的意思。這些都是事一心稱名。理一心：通達此心，自他、共、無因都不可得。沒有心念，空慧相應。這乃是沒有一，也沒有心，知道聲音形象都是空虛的，呼喊的聲音不真實。能稱念的和所稱念的都不可得，這叫做『無稱』。這就是理一心稱名。二應：先說明感應，再說明解脫。感應有多種。三教（指儒釋道）的感應，時間不一致。圓教（指天臺宗）的觀音菩薩，一時圓滿地感應所有眾生的根機，危難緊急時感應迅速。一時聽到就稱念，這是根機迅速。稱念就感應，這是感應迅速。都能得到解脫：就是蒙受感應的利益。『皆』字，不只是顯示多種根機得到眾多利益，也是顯示圓滿普遍的感應。或者有時爲了根機迅速、感應迅速，平等利益而緊貼經文。 問：十法界（Ten realms）的眾生根機無量，怎麼能一時讓他們都得到解脫？ 答：譬如父母思念子女，心意殷重，而且多智多才，具備強大的勢力。子女遇到危難，就能一起把他們救拔出來。菩薩也是這樣。無緣大慈悲心深重，權智和實智都很深邃。聖財無量，神通力廣大。十法界雖然眾多，感應起來也有餘裕。《安樂行品》說：『忍辱是大力量，智慧是寶藏。以大慈悲心，如法教化世間。』就是這個意思。又如毒龍，罪報深重，尚且能用一隻眼睛遍視一切，被它看到的東西都會死亡。何況菩薩的種智圓滿光明呢？又如磁石，又像明鏡。又是入王三昧（Samadhi of the King）的力量，一時十種方式利益一切。這個意義詳細記載在《大本玄義》中。 問：一心稱名都能得到解脫，現在看到稱念多年
【English Translation】 English version One affair, two principles: If one can concentrate wholeheartedly, with thoughts following one another continuously without interruption from other thoughts, this is called 'one mind'. Or, it can be like what is said in the 'Please Guan Yin Sutra', focusing on the breath, counting to ten breaths without confusion, which is called 'one thought'. Or, it can be countless breaths without mixing with other thoughts. Although the thought is long, it is also called 'one mind'. Relying on one mind, without a second thought, is called 'single-mindedness in practice (Shi Yi Xin)'. Recitation of the name: It can be recited briefly, like in this text; or it can be recited extensively, as described below. 'Namo' (南無) means taking refuge. These are all single-minded recitation of the name in practice. Single-mindedness in principle (Li Yi Xin): Understanding that this mind, self, other, both, and without cause are all unattainable. Without thought, corresponding to emptiness and wisdom. This is having no one, and no mind, knowing that sounds and forms are empty, and the sound of calling is unreal. Both the one who recites and the one who is recited are unattainable, which is called 'no recitation'. This is single-minded recitation of the name in principle. Two responses: First, explain the response, then explain liberation. There are many kinds of responses. The responses of the three teachings (Confucianism, Buddhism, and Taoism) do not occur at the same time. Guan Yin (Avalokiteśvara) Bodhisattva of the perfect teaching (Tiantai School) responds perfectly to all beings' capacities at once, and the response is swift in times of danger. Hearing and reciting at once indicates the swiftness of the capacity. Reciting and responding indicates the swiftness of the response. All can attain liberation: This is receiving the benefit of the response. The word 'all' not only shows that many capacities receive many benefits, but also shows the perfect and universal response. Or, sometimes, for the sake of swift capacity and swift response, equal benefit closely adheres to the text. Question: The beings in the Ten Realms (十法界) have countless capacities, how can they all be liberated at once? Answer: For example, parents think of their children with great care, and they are intelligent, talented, and possess great power. When their children are in trouble, they can rescue them all together. Bodhisattvas are also like this. They have deep unconditioned great compassion, and profound expedient and real wisdom. Their holy wealth is immeasurable, and their supernatural powers are vast. Although the Ten Realms are numerous, there is still room for response. The 'Chapter on Peaceful Practices' says: 'Patience is great strength, and wisdom is a treasure. With great compassion, they transform the world according to the Dharma.' This is the meaning. Also, like a poisonous dragon, whose karmic retribution allows it to see everything with one eye, and everything it sees dies. How much more so is the perfect and bright seed-wisdom of a Bodhisattva? Also, like a magnet, and like a bright mirror. Furthermore, it is the power of entering the Samadhi of the King (Samadhi of the King), benefiting all in ten ways at once. This meaning is detailed in the 'Profound Meaning of the Great Book'. Question: Single-minded recitation of the name can lead to liberation, but now we see people reciting for many years
不蒙寸敩何也。
答。經云。一心稱名有事一理。一二途。無取可能感聖。譬如臨鏡背視對谷閉口。何能致影響耶。第二別答為三。一口機感應。二意機感應。三身機感應。就口機為二。初明七難。次結口機。有人云。次第三機者口顯居前音成由意意識成身也。通論口機亦脫三種苦。但先除果苦。次除苦因。次滿愿與樂。
問。此中明拔苦那忽與樂。
答。少分與樂欲引接之也。
問。何意不與其樂因。
答。因非引接故不與。又其文在後為說法是與樂因。
問。悲門既少分與樂。慈門應少分拔苦。
答。前悲全拔苦已竟后但與樂。無苦可拔何論少分。有人解七難為兩雙一隻。火水無識為一雙。鬼非類為一隻。王賤是類為一雙。鬼開去來王論輕重故成七難也。次第者火水無識為難則重。鬼雖有識非類為次。王賊有識是類故輕。然鬼王相間初以鬼比王。王輕則鬼重。又以王比鬼。王重鬼輕。此二相似故間出。有師以風足為八難。有人彈之。文云。稱名皆得解脫。羅剎之難不道風為難。今明聖人赴機何必如此情卜。次第何必不次第。今不同前者。此本明赴機拔苦。那得更以與樂間之。今言次第者。先入國隨俗赴口機為初。意冥身顯以為次也。若尋經意一時觀其音聲皆得解脫。
【現代漢語翻譯】 現代漢語譯本： 問：為什麼不蒙受哪怕一點點的教誨呢？（不蒙寸敩何也）
答：經書上說，一心稱念佛名，有事相和理體兩個方面。（經云。一心稱名有事一理）如果只有一方面，就無法感應聖賢。（一二途。無取可能感聖）這就像對著鏡子背對著看，對著山谷閉著嘴一樣，怎麼能產生影像和回聲呢？（譬如臨鏡背視對谷閉口。何能致影響耶）
第二，分別回答這個問題，分為三個方面：一是口業的感應，二是意業的感應，三是身業的感應。（第二別答為三。一口機感應。二意機感應。三身機感應）就口業來說，又分為兩個方面：首先說明七難，然後總結口業的感應。（就口機為二。初明七難。次結口機）有人說，這三種感應的順序是口業最先，因為聲音是由意念產生的，而意念又通過身體表現出來。（有人云。次第三機者口顯居前音成由意意識成身也）總的來說，口業也能脫離三種苦難，但首先去除果報的苦，然後去除產生苦的原因，最後滿足願望並給予快樂。（通論口機亦脫三種苦。但先除果苦。次除苦因。次滿愿與樂）
問：這裡明明是解除痛苦，為什麼突然又給予快樂呢？（問。此中明拔苦那忽與樂）
答：這是爲了稍微給予一些快樂，用來引導和接引。（答。少分與樂欲引接之也）
問：為什麼不給予產生快樂的原因呢？（問。何意不與其樂因）
答：因為產生快樂的原因不是用來引導和接引的，所以不給予。而且，相關的文字在後面，為他們說法就是給予快樂的原因。（答。因非引接故不與。又其文在後為說法是與樂因）
問：既然悲門（Bēi mén）是稍微給予快樂，那麼慈門（Cí mén）應該稍微解除痛苦才對。（問。悲門既少分與樂。慈門應少分拔苦）
答：前面悲門已經完全解除了痛苦，後面只是給予快樂，沒有痛苦可以解除，還談什麼稍微解除呢？（答。前悲全拔苦已竟后但與樂。無苦可拔何論少分）有人解釋七難為兩雙一隻：火和水沒有意識，為一雙；鬼不是人類，為一隻；國王和盜賊是人類，為一雙。（有人解七難為兩雙一隻。火水無識為一雙。鬼非類為一隻。王賤是類為一雙）鬼可以離開，國王可以討論輕重，所以形成七難。（鬼開去來王論輕重故成七難也）順序是：火和水沒有意識，所以造成的困難最重；鬼雖然有意識，但不是人類，所以次之；國王和盜賊有意識，而且是人類，所以最輕。（次第者火水無識為難則重。鬼雖有識非類為次。王賊有識是類故輕）然而，鬼和國王相互穿插，先用鬼來比國王，國王就顯得輕；再用國王來比鬼，國王就顯得重。這兩種情況相似，所以相互穿插出現。（然鬼王相間初以鬼比王。王輕則鬼重。又以王比鬼。王重鬼輕。此二相似故間出）有法師認為風災也應該算作八難之一，有人反駁他，經文上說，稱念佛名都能得到解脫，羅剎（Lu剎）的災難中並沒有說風災也是一種災難。（有師以風足為八難。有人彈之。文云。稱名皆得解脫。羅剎之難不道風為難）現在說明聖人應機說法，何必如此拘泥於形式？次第又何必一定按照順序？（今明聖人赴機何必如此情卜。次第何必不次第）現在我的理解和前面不同，因為這裡主要說明的是應機解除痛苦，怎麼能再用給予快樂來穿插呢？現在說次第，是說先進入國家，然後隨順當地的風俗，應和口業的感應作為開始，意業在暗中起作用，身業在表面上顯現，作為其次。（今不同前者。此本明赴機拔苦。那得更以與樂間之。今言次第者。先入國隨俗赴口機為初。意冥身顯以為次也）如果按照經文的意思，一時觀聽其音聲，都能得到解脫。（若尋經意一時觀其音聲皆得解脫）
English version: Question: Why not receive even a small amount of teaching? (不蒙寸敩何也。)
Answer: The scriptures say that wholeheartedly reciting the Buddha's name has both phenomenal and noumenal aspects. (經云。一心稱名有事一理。) If there is only one aspect, it is impossible to resonate with the sages. (一二途。無取可能感聖。) It's like looking at a mirror with your back turned or closing your mouth in front of a valley; how can you produce an image or an echo? (譬如臨鏡背視對谷閉口。何能致影響耶。)
Secondly, answering this question separately involves three aspects: first, the response of verbal karma; second, the response of mental karma; and third, the response of physical karma. (第二別答為三。一口機感應。二意機感應。三身機感應。) Regarding verbal karma, it is further divided into two aspects: first, explaining the seven difficulties; and then summarizing the response of verbal karma. (就口機為二。初明七難。次結口機。) Some say that the order of these three responses is that verbal karma comes first because sound is produced by thought, and thought is expressed through the body. (有人云。次第三機者口顯居前音成由意意識成身也。) Generally speaking, verbal karma can also escape three kinds of suffering, but first, remove the suffering of retribution; then, remove the cause of suffering; and finally, fulfill wishes and give happiness. (通論口機亦脫三種苦。但先除果苦。次除苦因。次滿愿與樂。)
Question: Here, it is clearly about relieving suffering, so why suddenly give happiness? (問。此中明拔苦那忽與樂。)
Answer: This is to give a small amount of happiness to guide and attract. (答。少分與樂欲引接之也。)
Question: Why not give the cause of happiness? (問。何意不與其樂因。)
Answer: Because the cause of happiness is not for guiding and attracting, it is not given. Moreover, the relevant text is later, and explaining the Dharma to them is giving the cause of happiness. (答。因非引接故不與。又其文在後為說法是與樂因。)
Question: Since the Compassion Gate (Bēi mén) gives a small amount of happiness, the Loving-kindness Gate (Cí mén) should relieve a small amount of suffering. (問。悲門既少分與樂。慈門應少分拔苦。)
Answer: The Compassion Gate has already completely relieved suffering, and later it only gives happiness. There is no suffering to relieve, so what is there to discuss about relieving a small amount? (答。前悲全拔苦已竟后但與樂。無苦可拔何論少分。) Some interpret the seven difficulties as two pairs and one single: fire and water have no consciousness, forming one pair; demons are not human, forming one single; kings and thieves are human, forming one pair. (有人解七難為兩雙一隻。火水無識為一雙。鬼非類為一隻。王賤是類為一雙。) Demons can leave, and kings can be discussed in terms of importance, thus forming the seven difficulties. (鬼開去來王論輕重故成七難也。) The order is: fire and water have no consciousness, so the difficulty they cause is the greatest; demons, although conscious, are not human, so it is secondary; kings and thieves are conscious and human, so it is the least. (次第者火水無識為難則重。鬼雖有識非類為次。王賊有識是類故輕。) However, demons and kings are interspersed. First, demons are compared to kings, making kings seem light; then, kings are compared to demons, making kings seem heavy. These two situations are similar, so they appear interspersed. (然鬼王相間初以鬼比王。王輕則鬼重。又以王比鬼。王重鬼輕。此二相似故間出。) Some Dharma masters believe that wind disasters should also be counted as one of the eight difficulties, but someone refuted him, saying that the scriptures say that reciting the Buddha's name can liberate from all difficulties, and the difficulties of Rakshasas (Lu剎) do not mention wind disasters as one of the difficulties. (有師以風足為八難。有人彈之。文云。稱名皆得解脫。羅剎之難不道風為難。) Now, it is explained that the sages respond to the situation and teach the Dharma, so why be so attached to form? Why must the order be followed strictly? (今明聖人赴機何必如此情卜。次第何必不次第。) Now, my understanding is different from the previous one, because this mainly explains responding to the situation and relieving suffering, so how can we intersperse it with giving happiness? Now, speaking of order, it means first entering the country, then following the local customs, and responding to the response of verbal karma as the beginning, with mental karma working in secret and physical karma manifesting on the surface, as the next step. (今不同前者。此本明赴機拔苦。那得更以與樂間之。今言次第者。先入國隨俗赴口機為初。意冥身顯以為次也。) If we follow the meaning of the scriptures, listening to their voices at once can lead to liberation. (若尋經意一時觀其音聲皆得解脫。)
【English Translation】 Question: Why not receive even a small amount of teaching? (不蒙寸敩何也。)
Answer: The scriptures say that wholeheartedly reciting the Buddha's name has both phenomenal and noumenal aspects. (經云。一心稱名有事一理。) If there is only one aspect, it is impossible to resonate with the sages. (一二途。無取可能感聖。) It's like looking at a mirror with your back turned or closing your mouth in front of a valley; how can you produce an image or an echo? (譬如臨鏡背視對谷閉口。何能致影響耶。)
Secondly, answering this question separately involves three aspects: first, the response of verbal karma; second, the response of mental karma; and third, the response of physical karma. (第二別答為三。一口機感應。二意機感應。三身機感應。) Regarding verbal karma, it is further divided into two aspects: first, explaining the seven difficulties; and then summarizing the response of verbal karma. (就口機為二。初明七難。次結口機。) Some say that the order of these three responses is that verbal karma comes first because sound is produced by thought, and thought is expressed through the body. (有人云。次第三機者口顯居前音成由意意識成身也。) Generally speaking, verbal karma can also escape three kinds of suffering, but first, remove the suffering of retribution; then, remove the cause of suffering; and finally, fulfill wishes and give happiness. (通論口機亦脫三種苦。但先除果苦。次除苦因。次滿愿與樂。)
Question: Here, it is clearly about relieving suffering, so why suddenly give happiness? (問。此中明拔苦那忽與樂。)
Answer: This is to give a small amount of happiness to guide and attract. (答。少分與樂欲引接之也。)
Question: Why not give the cause of happiness? (問。何意不與其樂因。)
Answer: Because the cause of happiness is not for guiding and attracting, it is not given. Moreover, the relevant text is later, and explaining the Dharma to them is giving the cause of happiness. (答。因非引接故不與。又其文在後為說法是與樂因。)
Question: Since the Compassion Gate (Bēi mén) gives a small amount of happiness, the Loving-kindness Gate (Cí mén) should relieve a small amount of suffering. (問。悲門既少分與樂。慈門應少分拔苦。)
Answer: The Compassion Gate has already completely relieved suffering, and later it only gives happiness. There is no suffering to relieve, so what is there to discuss about relieving a small amount? (答。前悲全拔苦已竟后但與樂。無苦可拔何論少分。) Some interpret the seven difficulties as two pairs and one single: fire and water have no consciousness, forming one pair; demons are not human, forming one single; kings and thieves are human, forming one pair. (有人解七難為兩雙一隻。火水無識為一雙。鬼非類為一隻。王賤是類為一雙。) Demons can leave, and kings can be discussed in terms of importance, thus forming the seven difficulties. (鬼開去來王論輕重故成七難也。) The order is: fire and water have no consciousness, so the difficulty they cause is the greatest; demons, although conscious, are not human, so it is secondary; kings and thieves are conscious and human, so it is the least. (次第者火水無識為難則重。鬼雖有識非類為次。王賊有識是類故輕。) However, demons and kings are interspersed. First, demons are compared to kings, making kings seem light; then, kings are compared to demons, making kings seem heavy. These two situations are similar, so they appear interspersed. (然鬼王相間初以鬼比王。王輕則鬼重。又以王比鬼。王重鬼輕。此二相似故間出。) Some Dharma masters believe that wind disasters should also be counted as one of the eight difficulties, but someone refuted him, saying that the scriptures say that reciting the Buddha's name can liberate from all difficulties, and the difficulties of Rakshasas (Lu剎) do not mention wind disasters as one of the difficulties. (有師以風足為八難。有人彈之。文云。稱名皆得解脫。羅剎之難不道風為難。) Now, it is explained that the sages respond to the situation and teach the Dharma, so why be so attached to form? Why must the order be followed strictly? (今明聖人赴機何必如此情卜。次第何必不次第。) Now, my understanding is different from the previous one, because this mainly explains responding to the situation and relieving suffering, so how can we intersperse it with giving happiness? Now, speaking of order, it means first entering the country, then following the local customs, and responding to the response of verbal karma as the beginning, with mental karma working in secret and physical karma manifesting on the surface, as the next step. (今不同前者。此本明赴機拔苦。那得更以與樂間之。今言次第者。先入國隨俗赴口機為初。意冥身顯以為次也。) If we follow the meaning of the scriptures, listening to their voices at once can lead to liberation. (若尋經意一時觀其音聲皆得解脫。)
經不云次第觀機。那可作次第釋耶。他既作七難次第。今還復作對之耳。入火即有焦身絕命之憂。最為卒重故居初。水漂沉浮小緩於火。羅剎雖暴如經云有五百羅剎女。妻五百飄人生子受樂。時節猶長。然後頓食。此復緩於水。王難非即得即戮。研罪虛實實刑虛赦。不同於鬼一概並食。故複次羅剎也。鬼來取者無的所取。衰乃逢害逃脫可免。不同王法定判死生。故複次王難也。枷鎖節身不慮失命。但有禁固之苦小緩于鬼。怨賊覓寶輸寶即畢。若能卑辭善巧方便即可免脫。此一往次第爾。至如兇賊忽發與火燒何異。
問。諸難眾多何意取七耶。
答。此有所表人以六種成身。還以六種自害。如人共七難同住復以七為難。今通用七難等來表六種也。火水風即表身內三種也。刀杖枷鎖表地種也。鬼賊王等表識種也。三千大千世界表空種也。云何空得為難。如人身有內空。四大圍之識于中住。何異大千界圍地水火風。王鬼賊等於中住耶。空為難者空是來難之由。如身體堅實外病不侵。身若虛疏眾疾逼惱。又如人家宅無垣墻。盜賊則進能來難。故空亦成難。識種是難者心識耶。計橫起愛見毀滅法身慧命。如王鬼賊劫奪財寶。斷傷壽命故識種是難。所以不多取者正應表此。假令多舉諸難亦是表此一。火難為四。一持名
【現代漢語翻譯】 經文沒有說要按次第來觀察眾生的根機，怎麼可以按次第來解釋這些災難呢？既然他（指提問者）已經按七難的次第排列，現在就只能對應著來解釋了。入火有被燒焦身體、斷絕性命的憂慮，是最為突然和嚴重的，所以放在第一位。被水漂流沉沒，比起火燒來說稍微緩慢一些。羅剎（Rakshasa，惡鬼）雖然兇暴，但如經文所說，有五百羅剎女，她們嫁給五百飄零的人，生兒育女，享受快樂，時間還很長，然後才會被吞食，這又比水災緩慢。王難（來自國王的災難）並非立刻就會被處死，而是要經過審判罪行的虛實，實則判刑，虛則赦免，不同於鬼類一概吞食，所以排在羅剎之後。鬼來抓取，沒有固定的目標，衰弱的時候才會被侵害，逃脫或許可以免於災難，不同於王法已經判定生死，所以排在王難之後。枷鎖束縛身體，不至於失去性命，只是有禁錮的痛苦，比鬼害稍微緩慢。怨賊尋找財寶，獻出財寶就結束了，如果能用謙卑的言辭和巧妙的方便，就可以免於災禍，這只是一般的次第。至於兇惡的盜賊突然發難，與被火燒又有什麼區別呢？ 問：災難有很多種，為什麼只取七種呢？ 答：這有所表徵，人由六種元素構成身體，也由這六種元素自我傷害。如同人與七難共同居住，又以七難為苦。現在通用七難等來表徵六種元素。火、水、風就代表身內的三種元素。刀杖、枷鎖代表地種。鬼、賊、王等代表識種。三千大千世界代表空種。為什麼空會成為災難呢？如同人身有內空，四大圍繞著它，識在其中居住，這與大千世界圍繞著地、水、火、風，王、鬼、賊等在其中居住有什麼不同呢？空成為災難的原因是，空是災難產生的原因。如同身體堅實，外來的疾病無法侵入；身體如果虛弱疏鬆，各種疾病就會逼迫侵擾。又如同人家住宅沒有圍墻，盜賊就會進入，能夠帶來災難，所以空也成為災難。識種是災難，指的是心識嗎？心識虛妄地產生愛憎和邪見，毀滅法身慧命，如同國王、鬼怪、盜賊劫奪財寶，斷送傷害壽命，所以識種是災難。所以不多取其他災難，正是爲了要表徵這些。假使多舉其他災難，也是爲了表徵這些。火難有四種，第一種是持名（受持名號）
【English Translation】 The sutras do not say to observe beings' capacities in a sequential order, so how can we explain these calamities in a sequential manner? Since he (referring to the questioner) has already arranged the seven difficulties in order, we can only explain them accordingly. Entering fire has the worry of being burned and losing one's life, which is the most sudden and severe, so it is placed first. Being drifted and submerged by water is slightly slower than being burned by fire. Rakshasas (Rakshasa, demons), although fierce, as the sutra says, have five hundred Rakshasa women who marry five hundred wandering people, have children, and enjoy happiness for a long time before being devoured, which is slower than water disasters. The difficulty from a king (calamity from a king) does not mean immediate execution, but rather a trial to determine the truth of the crime, with punishment for the guilty and pardon for the innocent, unlike the indiscriminate devouring by ghosts, so it is placed after Rakshasas. Ghosts come to seize without a fixed target; harm is encountered only when one is weak, and escape may avoid disaster, unlike the king's law that has already determined life and death, so it is placed after the difficulty from a king. Shackles bind the body without threatening life, but only bring the suffering of confinement, which is slightly slower than harm from ghosts. Robbers seek treasure, and offering treasure ends the matter; if one can use humble words and skillful means, one can avoid disaster, which is just a general order. As for a fierce robber suddenly attacking, what difference is there from being burned by fire? Question: There are many kinds of calamities, why only take seven? Answer: This has a symbolic meaning. Humans are composed of six elements, and they also harm themselves with these six elements. It is like humans living together with the seven difficulties and suffering from the seven difficulties. Now, the seven difficulties are generally used to represent the six elements. Fire, water, and wind represent the three elements within the body. Knives, staves, and shackles represent the earth element. Ghosts, thieves, and kings represent the consciousness element. The three thousand great thousand worlds represent the space element. Why does space become a calamity? It is like the human body having internal space, surrounded by the four great elements, with consciousness residing within it. How is this different from the great thousand worlds surrounding earth, water, fire, and wind, with kings, ghosts, and thieves residing within them? The reason why space becomes a calamity is that space is the cause of the calamity. It is like a solid body that cannot be invaded by external diseases; if the body is weak and loose, various diseases will force their way in. It is also like a house without walls, where thieves can enter and bring calamity, so space also becomes a calamity. The consciousness element is a calamity, referring to the mind? The mind falsely generates love, hatred, and wrong views, destroying the Dharma body and wisdom life, just as kings, ghosts, and thieves plunder treasures and cut off and harm life, so the consciousness element is a calamity. Therefore, not taking more calamities is precisely to represent these. Even if more calamities are mentioned, it is also to represent these. There are four kinds of fire calamities, the first is upholding the name (reciting the name)
即是善為機。二遭苦即是惡為機。三應。四結。上總云受諸苦惱未判其相。今別答故舉水火等也。釋諸難例為三意。一貼文。二舉事證。三觀行解釋。貼文者。持者口為誦持心為秉持。秉持為理不失。雖非口持覺觀亦得是口行。故通屬口業機攝。若有設有復有皆是不定挑脫之辭也。余皆難起方稱名。此中前持名而遭難。此或是前後互出爾。今為火難卒暴須預憶持。憶持必無此難。設脫有者。皆是放舍所持。背善從惡稱之為設。如慈童女因緣。若能至意修孝不遭火輪。違母絕發受地獄苦。此是秉孝不純廣出因緣。云云。行人持名本不應遭難緣差忽忘。設入大火若能憶先所持。即得免難。火難既重機亦須深。故先持后脫其義可見。威神力是結火難也。次約證者。晉世謝敷作觀世音應驗傳。齊陸杲又續之。其傳云。竺長舒晉元康年中於洛陽為延火所及。草屋下風豈有免理。一心稱名風回火轉鄰舍而滅。鄉里淺見謂為自爾。因風燥日。擲火燒之。三擲三滅。即叩頭懺謝。法力于魯郡起精舍。于上谷乞得一車麻。于空野遇火。法力疲極小臥。比覺火勢已及。因舉聲稱觀。未得稱世音應聲火滅。又法智遇野火。頭面作禮至心稱名。余處皆燒智容身所無損。又吳興郡吏此皆記傳所明非為虛說信矣。三就觀行釋者。火有多種有果報火業
【現代漢語翻譯】 現代漢語譯本 這就是善行的機緣。遭遇苦難就是惡行的機緣。三應。四結。上面總說遭受各種苦惱，但沒有明確指出是什麼樣的苦惱。現在分別回答，所以舉出水火等為例。解釋各種災難的例子分為三個方面：一是貼合經文，二是舉出事例來證明，三是用觀行來解釋。貼合經文是指，『持者』用口來誦持，用心來秉持。秉持正理就不會迷失。即使不是口頭誦持，只要覺察觀照也可以算是口行，所以都歸屬於口業的機緣。『若有』、『設有』、『復有』，這些都是不確定的假設性用語。其餘的都是災難已經發生才稱名，這裡是先持名而後遭遇災難，這或許是前後互相補充說明。現在遇到火難這種突然的災禍，必須預先憶念受持（觀世音菩薩名號），如果憶念受持，必定不會有這種災難。假設真的發生了，都是因為放棄了所持，背離善行而追隨惡行，所以稱之為『設』。例如慈童女的因緣，如果能至誠修孝，就不會遭遇火輪之苦。違背母親，斷髮受苦，墮入地獄，這是因為秉持孝道不純正，其中廣含因緣，等等。修行人持名本來不應該遭遇災難，因為差錯而忽然忘記。假設進入大火中，如果能憶起先前所持的名號，就能免除災難。火難既然嚴重，機緣也必須深刻，所以先持后脫，其中的意義是顯而易見的。『威神力』是總結火難。 其次是約證，晉朝的謝敷寫了《觀世音應驗傳》，齊朝的陸杲又續寫了它。書中記載，竺長舒在晉元康年間在洛陽被火災波及，茅草屋在下風處，怎麼能倖免呢？他一心稱念觀世音菩薩名號，風回火轉，火勢蔓延到鄰居家就熄滅了。鄉里人見識淺薄，認為是自然現象，因為風乾物燥。有人投擲火把燒他家，三次投擲，火都熄滅了。於是叩頭懺悔，感念佛法的力量，在魯郡建造精舍，在上谷乞討到一車麻，在空曠的野外遇到火災，因為法力疲憊，稍微休息了一下，等到醒來時，火勢已經逼近。於是大聲稱念觀世音菩薩，還沒等念出『世音』，應聲火就熄滅了。又有法智遇到野火，頭面朝地作禮，至誠稱念觀世音菩薩名號，其他地方都被燒燬了，只有法智容身的地方沒有受到任何損害。又有吳興郡吏的事蹟，這些都是記載在傳記中的，不是虛構的，值得相信。 第三是用觀行來解釋，火有多種，有果報之火，有業
【English Translation】 English version This is the opportunity for good deeds. Encountering suffering is the opportunity for evil deeds. Three responses. Four conclusions. Above, it generally says that one suffers various afflictions, but it doesn't specify what kind of afflictions. Now, it answers separately, so it gives examples such as water and fire. Explaining the examples of various difficulties is divided into three aspects: first, to adhere to the text; second, to cite examples to prove it; and third, to explain it through contemplation and practice. Adhering to the text means that the 'holder' uses their mouth to recite and their mind to uphold. Upholding the correct principle will not lead to loss. Even if it is not oral recitation, as long as there is awareness and contemplation, it can be considered oral action, so it all belongs to the opportunity of oral karma. 'If there is,' 'suppose there is,' 'again there is,' these are all uncertain hypothetical terms. The rest are named only after the disaster has occurred. Here, the name is held first and then the disaster is encountered, which may be a mutual supplement before and after. Now, encountering a sudden disaster like a fire, one must remember and uphold (the name of Avalokiteśvara Bodhisattva) in advance. If one remembers and upholds, there will definitely be no such disaster. If it really happens, it is because one has abandoned what one holds, turned away from good deeds and followed evil deeds, so it is called 'suppose.' For example, the cause and condition of the Compassionate Child Girl, if one can sincerely cultivate filial piety, one will not encounter the suffering of the fire wheel. Disobeying the mother, cutting off hair and suffering, falling into hell, this is because upholding filial piety is not pure, which contains broad causes and conditions, and so on. A practitioner who holds the name should not encounter disasters in the first place, but suddenly forgets due to mistakes. Suppose one enters a great fire, if one can recall the name held earlier, one can avoid the disaster. Since the fire disaster is serious, the opportunity must also be profound, so holding first and then escaping, the meaning of which is obvious. 'Power of majestic spirit' is the conclusion of the fire disaster. Next is about evidence. Xie Fu of the Jin Dynasty wrote 'Records of Avalokiteśvara's Responses,' and Lu Gao of the Qi Dynasty continued it. The book records that Zhu Changshu was affected by a fire in Luoyang during the Yuankang years of the Jin Dynasty. How could a thatched house in a leeward place be spared? He single-mindedly recited the name of Avalokiteśvara Bodhisattva, and the wind turned and the fire spread to the neighbor's house and went out. People in the village were short-sighted and thought it was a natural phenomenon because the wind was dry and the objects were dry. Someone threw a torch to burn his house, and the fire went out three times. So he kowtowed and repented, grateful for the power of the Dharma, built a monastery in Lu County, and begged for a cart of hemp in Shanggu. He encountered a fire in the open field. Because he was exhausted from the power of the Dharma, he rested for a while. When he woke up, the fire had approached. So he loudly recited Avalokiteśvara Bodhisattva, and before he could say 'Sein,' the fire went out in response. Also, Fa Zhi encountered a wildfire, bowed his head to the ground, and sincerely recited the name of Avalokiteśvara Bodhisattva. Other places were burned down, but only the place where Fa Zhi was staying was not damaged. There are also the deeds of the Wu Xing County official. These are all recorded in the biography, not fabricated, and are worthy of belief. Third, to explain it through contemplation and practice, there are many kinds of fire, there is the fire of karmic retribution, there is the fire of karma
火煩惱火。果報火至初禪。業火通三界。煩惱火通三乘人。果報火難者。從地獄有上至初禪皆有火難。如阿鼻鬲子八萬四千內外洞徹上下交炎。餓鬼支節煙起舉體焦然。畜生燠煮湯炭。修羅亦有火難。人中焚燒現見故。若至劫盡須彌洞然。諸天宮殿悉皆都盡。初禪已下無免火災。凡一十五有眾生百千萬億諸業苦惱。持是觀世音名火不能燒。何但止就閻浮提人作解耶。直就一十五有果報。望舊解火誠可笑哉。餘九番非彼所知。次明修因惡業火者。隨有改惡修善之處。若五戒十善多為惡業所難。故經云。燒諸善根無過瞋恚。雖生有頂頭上火然。術婆伽慾火所燒。金光明雲。憂愁盛火今來燒我。能破善業退上墮下。皆名為火。若能稱名得離惡業。故請觀音云。破梵行人作十惡業。蕩除糞穢今得清凈。由斯菩薩威神之力也。次明煩惱火。若聲聞人厭惡生死。見三界因果猶如火宅。四倒結業煙炎俱起。輪轉墮落為火所燒。生死蔓延晝夜不息。勤求方便競共推排爭出火宅。稱觀世音機成感應。乘于羊車速出火宅。入有餘無餘涅槃。即得解脫也。次明支佛。次明六度行。次明通教。次明別教。次明圓教。次明變易土鈍根人。次明變易土利根人。凡有九番行人。修道之時併爲五住煩惱惑火之所燒害。各修方便。方便未成火難恒逼。稱觀
【現代漢語翻譯】 現代漢語譯本 火是煩惱之火，果報之火只到初禪天。業火遍及三界，煩惱之火則遍及三乘（聲聞乘、緣覺乘、菩薩乘）之人。說到果報之火的苦難，從地獄向上直到初禪天都有火的災難。例如阿鼻地獄的鬲子（地獄中的小地獄）內外洞徹，上下火焰交織。餓鬼的肢體冒出煙，整個身體焦爛。畜生則在熱湯和炭火中煎熬。修羅也有火的災難。人間焚燒的景象也是顯而易見的。如果到了劫數終盡之時，須彌山也會被燒燬，諸天宮殿全部化為灰燼。初禪天以下沒有能夠免於火災的。凡是這十五種有情眾生，百千萬億的諸種業報苦惱，如果能持念觀世音菩薩的名號，火就不能焚燒他們。哪裡僅僅是為閻浮提（我們所居住的這個世界）的人解決苦難呢？直接就是為這十五種有情的果報而設的。如果按照舊的解釋來理解火，真是可笑啊。其餘九種情況不是他們所能理解的。 接下來闡明修因惡業之火，隨著改正惡行、修習善行的地方，如果持守五戒十善，常常會被惡業所困擾。所以經中說：『焚燒諸善根，沒有比瞋恚更嚴重的了。』即使生到有頂天（色界最高的禪定天），頭上也會燃起火焰。術婆伽（一種惡鬼）所焚燒的。《金光明經》中說：『憂愁的盛火現在來焚燒我。』能夠破壞善業，使人退步墮落，這些都叫做火。如果能夠稱念觀世音菩薩的名號，就能脫離惡業。所以祈請觀世音菩薩說：『破壞清凈修行的人，造作種種十惡業，滌除糞穢，現在得到清凈。』這都是由於菩薩的威神之力啊。 接下來闡明煩惱之火。如果聲聞乘人厭惡生死，看到三界的因果就像火宅一樣，四倒（常樂我凈顛倒）結業的煙焰一起升起，在輪迴中墮落，被火所焚燒，生死蔓延，晝夜不停息。他們勤奮地尋求方便，競相推擠，爭著逃出火宅。稱念觀世音菩薩的名號，機緣成熟，就能得到感應，乘坐羊車（比喻聲聞乘的教法）迅速逃出火宅，進入有餘涅槃或無餘涅槃，就能得到解脫。 接下來闡明緣覺乘。接下來闡明六度行（佈施、持戒、忍辱、精進、禪定、智慧）。接下來闡明通教（三乘共通的教法）。接下來闡明別教（菩薩所修的獨特教法）。接下來闡明圓教（圓滿的教法）。接下來闡明變易土（聖人所居的凈土）的鈍根人。接下來闡明變易土的利根人。總共有九種修行人，在修道的時候都被五住煩惱（見一處住地、欲愛住地、色愛住地、有愛住地、無明住地）的惑火所燒害，各自修習方便法門。在方便法門沒有成就之前，火的災難常常逼迫他們。稱念觀世音菩薩的名號...
【English Translation】 English version Fire is the fire of afflictions. The fire of karmic retribution only reaches the first Dhyana heaven (the first realm of form in the realm of desire). The fire of karma pervades the three realms (desire realm, form realm, formless realm), while the fire of afflictions pervades the people of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Speaking of the suffering of the fire of karmic retribution, from hell upwards to the first Dhyana heaven, there are fire disasters. For example, in Avīci hell (the deepest hell), the cauldrons are thoroughly penetrated inside and out, with flames intertwined above and below. The limbs of hungry ghosts emit smoke, and their entire bodies are charred. Animals are boiled in hot soup and charcoal. Asuras (demigods) also have fire disasters. The burning scenes in the human realm are also clearly visible. If it reaches the end of the kalpa (an aeon), Mount Sumeru (the central world-mountain in Buddhist cosmology) will also be burned down, and all the palaces of the heavens will be reduced to ashes. Below the first Dhyana heaven, there is no escape from fire disasters. All these fifteen kinds of sentient beings, with hundreds of millions of various karmic retributions and sufferings, if they can uphold the name of Avalokiteśvara (the Bodhisattva of Compassion), fire will not be able to burn them. Where is it only solving the suffering for the people of Jambudvīpa (the continent where we live)? It is directly for the karmic retribution of these fifteen kinds of sentient beings. If we understand fire according to the old interpretation, it is truly laughable. The remaining nine situations are not understood by them. Next, I will explain the fire of evil karma from cultivation. Wherever there is a place to correct evil deeds and cultivate good deeds, if one upholds the five precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants) and the ten wholesome actions (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, and wrong views), one is often troubled by evil karma. Therefore, the sutra says: 'There is nothing more serious than anger in burning all good roots.' Even if one is born in the highest heaven (the highest Dhyana heaven in the realm of form), flames will ignite on one's head. Burned by Śūbhaga (a type of evil ghost). The Golden Light Sutra says: 'The raging fire of sorrow now comes to burn me.' It can destroy good karma, causing one to regress and fall, and these are all called fire. If one can recite the name of Avalokiteśvara, one can escape from evil karma. Therefore, one prays to Avalokiteśvara, saying: 'Destroying those who practice pure conduct, creating various kinds of ten evil deeds, washing away filth, now attaining purity.' This is all due to the majestic power of the Bodhisattva. Next, I will explain the fire of afflictions. If those of the Śrāvakayāna (the Vehicle of Hearers) are disgusted with birth and death, seeing the causes and effects of the three realms (desire realm, form realm, formless realm) as being like a burning house, the smoke and flames of the four inversions (perceiving impermanence as permanence, suffering as happiness, non-self as self, and impurity as purity) and karmic formations rise together, falling into the cycle of rebirth, burned by fire, birth and death spreading, ceaselessly day and night. They diligently seek expedient means, vying to push and shove, striving to escape the burning house. Reciting the name of Avalokiteśvara, when the opportunity ripens, one can receive a response, riding the sheep cart (a metaphor for the teachings of the Śrāvakayāna) quickly escaping the burning house, entering Nirvāṇa with remainder or Nirvāṇa without remainder, and one can attain liberation. Next, I will explain the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas). Next, I will explain the practice of the six perfections (dāna (generosity), śīla (ethics), kṣānti (patience), vīrya (effort), dhyāna (meditation), prajñā (wisdom)). Next, I will explain the common teaching (the teachings common to the three vehicles). Next, I will explain the distinct teaching (the unique teachings practiced by Bodhisattvas). Next, I will explain the perfect teaching (the complete teaching). Next, I will explain the dull-witted people in the Land of Transformation (the pure land where saints reside). Next, I will explain the sharp-witted people in the Land of Transformation. In total, there are nine kinds of practitioners who, when practicing the path, are all burned and harmed by the fire of the five dwelling afflictions (the afflictions dwelling in the place of view, the place of desire-love, the place of form-love, the place of existence-love, and the place of ignorance). Each cultivates expedient means. Before the expedient means are accomplished, the fire disasters constantly oppress them. Reciting the name of Avalokiteśvara...
世音方便即成便得解脫。一一當其法門細作機感之義。
問。菩薩住何法門而能如是耶。
答。菩薩法門無量不出別圓兩觀。本起慈悲故能十番垂應。所以者何。菩薩元初發菩提心。見果報火燒諸眾生。即起慈悲誓當度脫。受持禁戒亦起慈悲救諸業火。修無漏觀白骨流光發火光三昧。八勝處中有火勝處。十一切處中有火一切處。皆起慈悲當爲眾生滅煩惱火。又觀諸火悉是因緣所生法。體之即空。又從火空而觀火假分別因緣。又觀火中見火實相。如是次第節節皆有慈悲誓當利物。今住補處力用無盡。以本誓力熏諸眾生未曾舍離。隨有機感即能垂應。若事火起稱名求救。即對本時果上慈悲拔苦與樂。惡業火起即用持戒修定中慈悲。煩惱火起即用無漏入空入假入中等慈悲。節節相關。若眾機競起一時牽感。慈悲遍應皆得解脫。如華嚴第四十云。善財詣進求國。見方便命婆羅門修苦行求一切智。有大刀山四面火聚。從刀山上自投於火。語善財云。能入此者是菩薩行。善財生疑言是邪法。梵語善財。莫作此念。此是金剛大智人慾竭愛海。自在天云。此菩薩五熱炙身。令我滅邪見離我心諸魔。又云。菩薩炙身時。我等宮殿猶如聚墨。我即發菩提心。乃至他化自在天于煩惱中得自在法門。乃至龍鬼阿鼻皆發菩提心捨本惡
【現代漢語翻譯】 現代漢語譯本：觀世音菩薩的方便法門，能讓人立即獲得解脫。每一個法門都蘊含著精微的機緣感應之義。
問：菩薩安住於何種法門，才能做到這樣呢？
答：菩薩的法門無量無邊，但總不出別教和圓教這兩種觀法。菩薩從根本上生起慈悲心，所以能十番垂應。為什麼這麼說呢？菩薩最初發菩提心時，見到眾生因果報而遭受火燒的痛苦，立即生起慈悲心，發誓要救度他們脫離苦海。受持禁戒也是爲了生起慈悲心，救度眾生脫離惡業之火。修習無漏觀，觀想白骨放出光明，進而發起火光三昧。八勝處中有火勝處，十一切處中有火一切處，這些都是爲了生起慈悲心，為眾生熄滅煩惱之火。又觀想一切火都是因緣所生之法，其體性本空。又從火空的角度觀想火的假有，分別各種因緣。又觀想在火中見到火的實相。像這樣，每一個階段都包含著慈悲心，發誓要利益眾生。如今菩薩安住于補處（指彌勒菩薩，將在未來成佛），其力量無窮無盡。憑藉著最初的誓願之力，熏習著一切眾生，從未捨棄他們。只要眾生有任何機緣感應，菩薩就能立即垂應。如果因為事火而起，稱念菩薩名號求救，菩薩就會針對其本時果報上的慈悲，拔除痛苦，給予快樂。如果惡業之火燃起，菩薩就會用持戒修定中的慈悲來救度。如果煩惱之火燃起，菩薩就會用無漏的入空、入假、入中等慈悲來救度。每一個環節都息息相關。如果眾多的機緣同時生起，牽動感應，菩薩的慈悲就會普遍應現，使眾生都得到解脫。正如《華嚴經》第四十卷所說，善財童子前往進求國，見到方便命婆羅門修習苦行，以求得一切智慧。那裡有巨大的刀山，四面都是火聚。婆羅門從刀山上跳入火中，對善財童子說：『能夠進入這裡的人，才是菩薩的行徑。』善財童子心生疑惑，認為這是邪法。梵天告訴善財童子：『不要這樣想。這是金剛大智之人想要竭盡愛慾之海。』自在天說：『這位菩薩用五熱炙身，使我滅除邪見，遠離我心中的各種魔障。』又說：『菩薩炙身時，我們的宮殿就像聚集的墨一樣。我因此發起了菩提心。』乃至他化自在天在煩惱中得到了自在的法門。乃至龍、鬼、阿鼻地獄的眾生都發起了菩提心，捨棄了原本的惡行。
【English Translation】 English version: Avalokiteśvara's (Guanshiyin Pusa, Bodhisattva Who Hears the Cries of the World) expedient means immediately lead to liberation. Each and every Dharma gate contains the subtle meaning of opportune response.
Question: In what Dharma gate does the Bodhisattva abide to be able to do this?
Answer: The Bodhisattva's Dharma gates are immeasurable, but they do not go beyond the two contemplations of Separate and Perfect Teachings. Originally arising from compassion, they can respond in ten ways. Why is this so? When the Bodhisattva initially aroused the Bodhi mind (Bodhicitta, the mind of enlightenment), seeing beings burned by the fire of karmic retribution, they immediately arose compassion and vowed to deliver them. Upholding precepts and practicing abstinence also arises from compassion to save beings from the fire of karma. Cultivating the non-outflow contemplation, visualizing white bones emitting light, and developing the Samadhi (state of meditative consciousness) of Fire Light. Among the Eight Victory Bases, there is the Victory Base of Fire. Among the Ten All-Encompassing Bases, there is the All-Encompassing Base of Fire. All of these arise from compassion to extinguish the fire of afflictions for beings. Furthermore, contemplating that all fires are Dharmas (teachings, laws) born from conditions, their essence is emptiness. Also, from the emptiness of fire, contemplating the provisional existence of fire, distinguishing the conditions. Also, contemplating seeing the true nature of fire within fire. In this way, each stage contains compassion and the vow to benefit beings. Now abiding in the position of successor (referring to Maitreya Bodhisattva, who will become a Buddha in the future), the power is inexhaustible. With the power of the original vow, influencing all beings, never abandoning them. Whenever there is an opportune response, they can immediately respond. If fire arises from serving fire, calling upon the name and seeking help, they will respond with the compassion of the original fruition, removing suffering and giving joy. If the fire of evil karma arises, they will use the compassion of upholding precepts and cultivating Samadhi. If the fire of afflictions arises, they will use the non-outflow compassion of entering emptiness, entering provisional existence, and entering the Middle Way. Each link is interconnected. If many opportunities arise simultaneously, triggering a response, the Bodhisattva's compassion will universally respond, enabling all beings to attain liberation. As the fortieth chapter of the Avatamsaka Sutra (Flower Garland Sutra) says, Sudhana (Shancai Tongzi, a youth who sought enlightenment) went to the country of Advance Seeking and saw the Brahmin (a member of the priestly class) named Expedient Life practicing asceticism to seek all wisdom. There was a great mountain of knives with fire gatherings on all sides. The Brahmin threw himself from the mountain of knives into the fire and said to Sudhana, 'Those who can enter here are practicing the Bodhisattva path.' Sudhana doubted and said that this was a heretical Dharma. Brahma (a deity) said to Sudhana, 'Do not think like this. This is a person of Vajra (diamond) great wisdom who wants to exhaust the sea of desire.' The God of Freedom said, 'This Bodhisattva uses five heats to scorch his body, causing me to extinguish heretical views and abandon the various demons in my heart.' Also, 'When the Bodhisattva scorches his body, our palaces are like gathered ink. I then aroused the Bodhi mind.' Even the Paranirmitavasavartin Deva (the highest of the six heavens in the desire realm) attained the Dharma gate of freedom within afflictions. Even dragons, ghosts, and beings in Avici Hell (the lowest level of hell) all aroused the Bodhi mind and abandoned their original evil deeds.
念。善財聞空中語已。即時悔過。登刀山入大火聚。未至得菩薩安住三昧。入火得菩薩寂靜安樂照明三昧。此火山者名為無盡法門。若入此門能知諸法。故舉彼經火法門如此。證成觀音火法門慈悲救苦十番利益也。次明菩薩本修圓觀所起慈悲者。但觀一火具十法界。一切諸法入火字門於一火門雖無分別。明識一切果報火業火煩惱火等。明瞭通達。無緣慈悲遍覆一切。是為火門入王三昧。若法界火起菩薩以本地誓願。普應眾生如磁石吸鐵。雖無分別而分別說者。以十五三昧救果報火。用二十四三昧救修因火。二十五三昧通救二乘通教六度別圓等入空煩惱火。還用二十五三昧救別教山假火。還用二十五三昧圓救圓教人入中煩惱火。雖應入諸火不為諸火所燒。大集經云。譬如虛空火災起時所不能燒。菩薩亦如是。以不思議慈悲。普應一切皆得解脫也。常途釋七難。止解得救人中苦。失二十四有及變易中苦。止得如幻三昧少分。全失二十四三昧廣大之用也。第二水難者。亦為三意。一貼文。二引證。三觀釋。貼文為三。一遭水是有苦。二稱名是善。三得淺處是應也。
問。何意言為大水所漂。
答。小水不成難或戲故入水亦不成難。欲論其難故言大水所漂。火難所以言入者。小火亦能斷命。若故入若不故入。入則
【現代漢語翻譯】 現代漢語譯本：善財童子聽到空中的聲音后，立即懺悔過錯，登上刀山，進入大火堆。尚未到達就獲得了菩薩安住三昧（Samadhi，一種禪定狀態），進入火焰中獲得了菩薩寂靜安樂照明三昧。這座火山被稱為無盡法門。如果進入此門，就能瞭解諸法。所以引用《彼經》中的火法門，是爲了證明觀音菩薩火法門的慈悲救苦的十種利益。接下來闡明菩薩原本修習圓觀所生起的慈悲：只需觀想一火，就具足十法界。一切諸法進入『火』字門，雖然在一個『火』門中沒有分別，卻能明晰地認識一切果報火、火業、火煩惱等，明瞭通達。無緣慈悲普遍覆蓋一切，這就是進入火門而證得王三昧。如果法界之火燃起，菩薩以本地的誓願，普遍應化眾生，就像磁石吸引鐵一樣。雖然沒有分別，卻能分別地說法，用十五種三昧救度果報火，用二十四種三昧救度修因火，二十五種三昧普遍救度二乘（Sravaka，聲聞；Pratyekabuddha，緣覺）通教六度別圓等入空的煩惱火，還用二十五種三昧救度別教的山假火，還用二十五種三昧圓滿救度圓教人入中的煩惱火。雖然應化進入各種火焰，卻不被各種火焰所焚燒。《大集經》說：『譬如虛空，火災發生時無法焚燒虛空。菩薩也是這樣，以不可思議的慈悲，普遍應化一切眾生，使他們都得到解脫。』通常解釋七難，只解釋了救度人中的苦難，遺漏了二十四有（二十四種存在狀態）以及變易生死中的苦難，只得到瞭如幻三昧的少部分，完全遺漏了二十四種三昧廣大的作用。第二是水難，也分為三個方面：一是貼合經文，二是引用證據，三是觀想解釋。貼合經文分為三點：一是遭遇水難是有苦，二是稱念名號是善行，三是得到淺水處是應驗。 問：為什麼說是被大水所漂？ 答：小水不能構成災難，或者戲水也不會構成災難。要論述其為災難，所以說是被大水所漂。火難之所以說是『入』，是因為小火也能斷送性命。無論是故意進入還是不故意進入，進入就會有危險。
【English Translation】 English version: After Shan Cai (Sudhana) heard the voice in the air, he immediately repented of his mistakes, climbed the knife mountain, and entered the great fire pile. Before arriving, he obtained the Bodhisattva's Abiding Samadhi (a state of meditative absorption), and entering the flames, he obtained the Bodhisattva's Tranquil Blissful Illuminating Samadhi. This volcano is called the Endless Dharma Gate. If one enters this gate, one can understand all dharmas. Therefore, quoting the fire dharma gate from 'That Sutra' is to prove the ten benefits of Avalokitesvara Bodhisattva's fire dharma gate of compassion for saving beings from suffering. Next, it clarifies the compassion arising from the Bodhisattva's original practice of perfect contemplation: one only needs to contemplate one fire to encompass the ten dharma realms. All dharmas enter the 'fire' character gate, and although there is no distinction within one 'fire' gate, one can clearly recognize all karmic retribution fires, karma fires, affliction fires, etc., with clear understanding. Unconditional compassion universally covers everything; this is entering the fire gate and attaining the King Samadhi. If the fire of the dharma realm arises, the Bodhisattva, with the vows of their original ground, universally responds to sentient beings, like a magnet attracting iron. Although there is no distinction, they can speak with distinctions, using fifteen samadhis to save karmic retribution fires, using twenty-four samadhis to save causal fires, and twenty-five samadhis to universally save the affliction fires of the Two Vehicles (Sravaka, Pratyekabuddha), the common teaching, the six paramitas, the distinct and perfect teachings entering emptiness, and also using twenty-five samadhis to save the mountain-like false fire of the distinct teaching, and also using twenty-five samadhis to perfectly save the affliction fire of those in the perfect teaching entering the middle way. Although responding and entering various fires, one is not burned by the various fires. The Mahasamghata Sutra says: 'For example, when a fire disaster arises in the sky, it cannot burn the sky. The Bodhisattva is also like this, with inconceivable compassion, universally responding to all sentient beings, enabling them all to attain liberation.' The usual explanation of the seven difficulties only explains saving beings from suffering in the human realm, omitting the suffering in the twenty-four existences and the suffering in transformational birth and death, only obtaining a small portion of the Illusion-like Samadhi, and completely omitting the vast function of the twenty-four samadhis. The second is the water difficulty, which is also divided into three aspects: first, adhering to the text; second, citing evidence; and third, contemplation and explanation. Adhering to the text is divided into three points: first, encountering water difficulty is suffering; second, reciting the name is a good deed; and third, obtaining shallow water is a response. Question: Why is it said to be drifted by a great flood? Answer: Small water does not constitute a disaster, or playing in the water does not constitute a disaster. To discuss it as a disaster, it is said to be drifted by a great flood. The reason why the fire difficulty is said to be 'entering' is because a small fire can also take a life. Whether entering intentionally or unintentionally, entering is dangerous.
害命。今舉其重難。重難既救何況其輕。是故言其入火不言入水。言其大水亦言大火。水論其淺即成應。火猶少在未成應也。二引證者。應驗傳云。海鹽有溺水同伴皆沈。此人稱觀音。遇得一石睏倦如眠。夢見兩人乘船喚入。開眼果見有船人送達岸。不復見人船。此人為沙門大精進。又劉澄隨費淹。為廣州牧。行達宮停遭風。澄母及兩尼聲聲不絕唱觀世音。忽見兩人挾船遂得安隱。澄妻在別船及他船皆不濟。道冏三人乘冰度孟津。垂半一人前陷一人次沒。冏進退冰上必死不疑。一心稱觀世音。腳如蹋板夜遇赤光徑得至岸。此例甚多。皆蒙聖力也。三約觀解者。果報水至二禪。惡業水通三界。煩惱水通大小乘。如地獄鑊湯沸屎鹹海灰河流漂沒溺。餓鬼道中亦有填河塞海。畜生淹沒衝波致患。阿修羅亦有水難。人中可知。水災及二禪泛漾無岸。是時若不稱名尚不致淺處。何況永免耶。次惡業水者。諸惡破壞善業者。悉名惡業波浪愛慾因緣之所毀壞。澍入三惡道中忘失正念放舍浮囊。見思羅剎退善入惡者即是水漂。何必洪濤巨浪耶。若能一心稱名即得淺處也。次次明煩惱水者。經云。煩惱大河能漂香象。緣覺觀愛慾之水增長二十五有稠林。潦水波盪惱亂我心。暴風巨浪有河洄澓沒溺眾生。無明所盲而不能出。涅槃彼岸何由可
【現代漢語翻譯】 現代漢語譯本 害人性命的事情。現在先舉出其中嚴重和困難的情況來說明。既然嚴重和困難的情況都能救助，更何況是輕微的呢？所以只說入火災的情況，而不說入水災的情況。說了大水災的情況，也就包括了大火災的情況。水災如果程度淺，就能很快應驗。火災的情況如果稍微輕微，也能很快應驗。第二，引用事例來證明。應驗傳中記載，海鹽地方有人溺水，同伴都沉沒了。這個人稱念觀世音菩薩的名號，遇到一塊石頭，睏倦得像睡著了一樣。夢見兩個人乘船呼喚他上船。睜開眼睛，果然看見有船，船上的人送他到達岸邊。之後再也看不見人和船了。這個人是沙門大精進。又有劉澄跟隨費淹，擔任廣州牧。船行駛到宮停這個地方遭遇大風。劉澄的母親和兩位尼姑不停地高聲唱唸觀世音菩薩的名號。忽然看見兩個人挾持著船，於是得以平安。劉澄的妻子在別的船上，和其他船隻都沒有得救。道冏等三人踩著冰渡過孟津。快到一半的時候，一個人先陷落，另一個人接著也沉沒了。道冏進退兩難，在冰上必死無疑。一心稱念觀世音菩薩的名號。腳下像踩在木板上一樣，夜晚遇到紅光，直接到達岸邊。這樣的例子很多，都是蒙受聖力的加持。第三，從觀想的角度來解釋。果報之水到達二禪天。惡業之水貫通三界。煩惱之水貫通大小乘。比如地獄中的鑊湯沸騰，糞屎鹹海，灰河漂沒溺水。餓鬼道中也有填河塞海的情況。畜生道中淹沒在水中，被衝波所困擾。阿修羅道中也有水難。人間的情況就更不用說了。水災甚至能到達二禪天，氾濫無邊。這個時候如果不稱念名號，尚且不能脫離淺水處，更何況是永遠免除水難呢？其次是惡業之水。各種惡業破壞善業，都叫做惡業的波浪，被愛慾因緣所摧毀。注入三惡道中，忘失正念，放棄浮囊。見思惑的羅剎，退善入惡，這就是被水漂流，何必一定是洪濤巨浪呢？如果能一心稱念名號，就能到達淺水處。再次說明煩惱之水。經中說，煩惱大河能漂走香象。緣覺觀察愛慾之水，增長二十五有稠林。潦水波盪，惱亂我的心。暴風巨浪，有河流回旋，淹沒溺水眾生。被無明所矇蔽而不能脫離。涅槃的彼岸怎麼能到達呢？
【English Translation】 English version It harms life. Now, let's first address the severe and difficult situations. If the severe and difficult can be saved, how much more so the light ones? Therefore, it speaks of entering fire but not entering water. Speaking of great floods also implies great fires. If the water is shallow, the response is quick. If the fire is slight, the response is also quick. Second, citing evidence. The 'Record of Verifications' says: In Haiyan, a person drowned with his companions, all sinking. This person called upon Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). He encountered a stone and felt weary, as if asleep. He dreamed of two people in a boat calling him aboard. Opening his eyes, he indeed saw a boat, and the people on board delivered him to the shore. He never saw the people or the boat again. This person was the Shramana Da Jingjin. Also, Liu Cheng followed Fei Yan, serving as the governor of Guangzhou. Reaching Gongting, they encountered a storm. Cheng's mother and two nuns chanted the name of Guanshiyin (another name for Avalokiteśvara) incessantly. Suddenly, they saw two people supporting the boat, and they were able to find peace. Cheng's wife was on another boat, and neither she nor the other boats were saved. Dao Jiong and two others crossed the Mengjin River on ice. Near the halfway point, one person fell through, and another was about to sink. Jiong, unable to advance or retreat, was certain to die on the ice. He single-mindedly called upon Guanshiyin. His feet felt as if they were treading on a board, and he encountered a red light at night, reaching the shore directly. There are many such examples, all receiving the blessing of the holy power. Third, explaining from the perspective of contemplation. The water of karmic retribution reaches the Second Dhyana Heaven (a realm in Buddhist cosmology). The water of evil karma pervades the Three Realms (desire realm, form realm, formless realm). The water of afflictions pervades the Hinayana (smaller vehicle) and Mahayana (greater vehicle). For example, in hell, there are boiling cauldrons, the salty sea of excrement, and the river of ashes where one is submerged and drowned. In the realm of hungry ghosts, there are also situations of filling rivers and blocking seas. In the animal realm, one is submerged in water, suffering from the impact of waves. Asuras (demi-gods) also experience water disasters. The situation in the human realm is self-evident. Water disasters can even reach the Second Dhyana Heaven, overflowing without bounds. At such times, if one does not call upon the name, one might not even escape the shallow waters, let alone be permanently freed from water disasters. Next is the water of evil karma. All evil deeds that destroy good deeds are called the waves of evil karma, destroyed by the causes and conditions of love and desire. Pouring into the three evil paths, one forgets right mindfulness and abandons the floating raft. The Rakshasas (demon) of views and thoughts, retreating from good and entering evil, are those being carried away by the water. Why must it be a flood or a giant wave? If one can single-mindedly call upon the name, one can reach shallow waters. Next, explaining the water of afflictions. The sutra says: 'The great river of afflictions can carry away even fragrant elephants.' Pratyekabuddhas (solitary realizer) observe the water of love and desire, increasing the dense forest of the twenty-five existences. The floodwaters surge and disturb my mind. Violent winds and giant waves, with rivers swirling, submerge and drown sentient beings. Blinded by ignorance, one cannot escape. How can one reach the other shore of Nirvana (liberation)?
登。二乘人修三十七品之機。運手動足截有生死險岸。前途遙遠一心稱名。若發見諦三果皆名淺處。無學為彼岸。次支佛侵習為淺處。通教正習盡為彼岸。次別教斷四住為淺處。斷無明為彼岸。次明圓教六根清凈為淺處。入銅輪為彼岸。變易中分分是淺處。究竟無明方稱彼岸。
複次初果免見流。三果免欲流。四果免有流。乃至圓教方免無明流。菩薩所以遍應水難者。皆是本修別圓二觀慈悲。今日成就王三昧力。所以者何。菩薩修別觀時。見眾生漂果報水。起誓拯濟。菩薩修戒定時。以善治惡。于諸禪定水光三昧水勝處水一切處。皆起慈悲以善攻惡。又從水假入空發真無漏。從空出假達水因緣。入水中道見水實相。節節法門皆起慈悲熏諸眾生。今成王三昧。寂而常照眾生報水所漂。稱名為機對事。慈悲救果報水。戒定慈悲救惡業水。三觀慈悲救煩惱水。一切一時皆得解脫。如華嚴三十八明。善財至海門國。海云比丘為說普眼經云。十二年來常觀此海漸漸轉深。大身居止珍寶聚集。如是觀已則見海底生大蓮華。無量天龍八部莊嚴華上。有佛相好無邊。即申右手摩於我頂。為說普眼經千二百歲。一日所受阿僧祇品無量無邊。若以海水為墨須彌聚筆。書寫此經不能得盡。當知水法門攝一切法。亦如大品阿字門具足一切
【現代漢語翻譯】 現代漢語譯本： 登。聲聞乘和緣覺乘的人修行三十七道品，就像用手腳劃水，想要擺脫生死苦海的險岸。如果（有人）前途遙遠，一心稱念佛名，那麼即使證得見諦的三果，也只能算是到達了淺水區域，只有達到阿羅漢的無學果位，才能到達彼岸。其次，對於緣覺乘來說，斷除習氣只是到達了淺水區域，而通教（菩薩）真正斷盡正使和習氣才能到達彼岸。再次，別教（菩薩）斷除四住煩惱只是到達了淺水區域，斷除無明才能到達彼岸。再次，闡明圓教（菩薩）六根清凈只是到達了淺水區域，進入銅輪位才能到達彼岸。在變易生死中，一部分一部分地斷除煩惱只是到達了淺水區域，徹底斷除無明才能稱為到達彼岸。
進一步說，初果阿羅漢免除見流（見解上的錯誤），三果阿羅漢免除欲流（慾望的牽引），四果阿羅漢免除有流（存在的執著），乃至圓教菩薩才能免除無明流（對真理的迷惑）。菩薩之所以能夠普遍地應化於水難之中，都是因為他們原本修習了別教和圓教的二觀（空觀和假觀）以及慈悲心。今天能夠成就王三昧（一種高級禪定），是因為什麼呢？因為菩薩在修習別教觀時，見到眾生被果報之水所漂流，發誓要拯救他們。菩薩在修習戒和定時，用善行來治理惡行，在各種禪定，如水光三昧、水勝處、水一切處中，都生起慈悲心，用善行來攻克惡行。又從對水的虛假觀想進入空性，從而生髮真正的無漏智慧；從空性中出來，通達水的因緣。進入水中之道，見到水的真實相狀。每一個環節的法門都生起慈悲心，熏習各種眾生。現在成就王三昧，在寂靜中常常觀照眾生被果報之水所漂流，這被稱為機對事，用慈悲心來救度被果報之水所困的眾生，用戒定慈悲來救度被惡業之水所困的眾生，用三觀慈悲來救度被煩惱之水所困的眾生，一切眾生一時都能得到解脫。如同《華嚴經》第三十八明所說，善財童子到達海門國，海云比丘為他說《普眼經》說，『十二年來，我常常觀察這片大海，漸漸地變得深邃，有大身眾生居住，珍寶聚集。這樣觀察之後，就見到海底生出大蓮花，無量天龍八部莊嚴蓮花之上，有佛的相好無邊。』於是佛伸出右手，摩我的頭頂，為我說《普眼經》一千二百年。一天所接受的阿僧祇品無量無邊。如果用海水為墨，用須彌山為筆，書寫這部經也無法寫盡。應當知道，水法門攝持一切法，也像《大品般若經》中的阿字門，具足一切法。
【English Translation】 English version: Ascending. Those of the Two Vehicles (聲聞乘 Shravaka Vehicle and 緣覺乘 Pratyekabuddha Vehicle) cultivate the mechanisms of the Thirty-seven Limbs of Enlightenment (三十七道品 san shi qi dao pin). They use their hands and feet to navigate the perilous shores of birth and death. If one's journey is far and one single-mindedly recites the Buddha's name, even attaining the three fruits of Stream-enterer (初果 Chuguo), Once-returner (二果 Erguo), and Non-returner (三果 Sanguo) is considered a shallow place. Arhatship (無學 Wuxue) is the other shore. Next, for the Pratyekabuddha, diminishing habits is a shallow place; for the Common Teaching (通教 Tongjiao), completely exhausting both fundamental delusions and habits is the other shore. Next, for the Distinct Teaching (別教 Biejiao), severing the Four Abodes of Afflictions (四住煩惱 si zhu fan nao) is a shallow place; severing ignorance (無明 Wuming) is the other shore. Next, clarifying that in the Perfect Teaching (圓教 Yuanjiao), the purification of the six senses (六根清凈 liu gen qing jing) is a shallow place; entering the Copper Wheel (銅輪 Tonglun) is the other shore. In the midst of transformation and change, partially severing is a shallow place; completely exhausting ignorance is called the other shore.
Furthermore, the Stream-enterer avoids the stream of views (見流 jian liu), the Non-returner avoids the stream of desire (欲流 yu liu), the Arhat avoids the stream of existence (有流 you liu), and even the Perfect Teaching avoids the stream of ignorance (無明流 wuming liu). The reason why Bodhisattvas universally respond to water disasters is that they originally cultivated the Two Contemplations (二觀 er guan) of the Distinct and Perfect Teachings, along with compassion. Today, they achieve the power of the King Samadhi (王三昧 wang san mei). Why is this so? Because when Bodhisattvas cultivate the Distinct Teaching's contemplation, they see beings drifting in the water of karmic retribution (果報水 guo bao shui) and vow to rescue them. When Bodhisattvas cultivate precepts and concentration, they use goodness to treat evil. In all concentrations, such as the Water Light Samadhi (水光三昧 shui guang san mei), the Water Superiority Place (水勝處 shui sheng chu), and the Water All-Encompassing Place (水一切處 shui yi qie chu), they all generate compassion to attack evil with goodness. Moreover, from the false contemplation of water, they enter emptiness and generate true non-outflow (無漏 wulou). From emptiness, they emerge into the provisional, understanding the causes and conditions of water. Entering the Middle Way in water, they see the true nature of water. At every stage of the Dharma gate, they generate compassion, influencing all beings. Now, having achieved the King Samadhi, in stillness, they constantly illuminate beings drifting in the water of karmic retribution. This is called responding to the opportunity with the matter, using compassion to save those trapped in the water of karmic retribution, using precepts, concentration, and compassion to save those trapped in the water of evil karma, and using the Three Contemplations (三觀 san guan) and compassion to save those trapped in the water of afflictions. All beings are liberated at once. As the thirty-eighth Ming in the Avatamsaka Sutra (華嚴經 Hua yan jing) says, Sudhana (善財童子 Shancai Tongzi) arrived at the country of Haimen (海門國 Hai men guo), and the Bhikshu Haiyun (海云比丘 Hai yun biqiu) spoke the Universal Eye Sutra (普眼經 Pu yan jing) for him, saying, 'For twelve years, I have constantly observed this sea, gradually becoming deeper, with great beings residing and treasures gathering. Having observed in this way, I saw a great lotus flower growing from the seabed, adorned with countless Devas, Dragons, and the Eight Divisions (天龍八部 tian long ba bu). On the flower, there was a Buddha with boundless marks and characteristics.' Then the Buddha extended his right hand and stroked my head, speaking the Universal Eye Sutra for me for twelve hundred years. The number of Asankhya chapters received in one day was immeasurable and boundless. If the sea water were used as ink and Mount Sumeru (須彌山 Xumi shan) as a brush, writing this sutra could not be exhausted. It should be known that the water Dharma gate encompasses all Dharmas, just like the 'A' letter gate in the Great Perfection of Wisdom Sutra (大品般若經 Da pin ban ruo jing), which possesses all things.
義。觀音於水法門久已通達。故能遍應一切水難。
複次本修圓觀法門。無緣慈悲遍應一切者。觀水字門。十法界趣水字是趣不過。水尚不可得。云何當有趣不趣。十法界趣水是俗諦。水尚不可得即真諦。云何當有趣不趣。即雙非顯中道第一義諦。如此觀水字十法界三諦之法。即起無緣慈悲遍熏三諦十法界眾生。故能圓應一切。若分別觀者。以十六三昧救果報水。以二十四三昧救惡業水。以二十五三昧救二乘通別圓入空有流等水。以二十五三昧救別教出假。于有流中令無染濕。以二十五三昧救圓教入中無明流水。一切一時俱得解脫也。第三羅剎難者。亦為三。一貼文。二約事。三觀釋。貼文又為二。一明難。二結名。難中為五。一舉數。二明遇難之由。三遭苦。四明機。五明應。人數者但舉百千總數不定判多少。明入海求珍結伴無定。難無定數終不可獨往。故舉百千也。賢愚云。田殖百倍商估千倍仕宦萬倍。入海吉還得無量倍。故入海也。次遭風是難由約下文證。今若開風為正難。下文云。皆得解脫羅剎之難。此豈不獨是羅剎難也。難由正應無在由者。何但由風。由風墮難由入海遭風。求寶入海由貪求珍寶。展轉相由風災難切。故風是墮難之由也。七寶是正寶珠是偽寶。又如意珠寶最上。今言等者等上等下諸寶
【現代漢語翻譯】 現代漢語譯本：觀世音菩薩對於水的法門早已通達，所以能夠普遍地迴應一切水難。
其次，本來修習圓觀法門，以無緣慈悲普遍地迴應一切苦難。觀想『水』字門，十法界眾生趨向『水』字，也是趨向不了的。水尚且不可得，又怎麼會有趨向與不趨向呢？十法界趨向水是俗諦，水尚且不可得是真諦。又怎麼會有趨向與不趨向呢？這就是雙非而顯中道第一義諦。如此觀想『水』字，以及十法界的三諦之法，就能生起無緣慈悲，普遍地熏習三諦十法界的眾生，所以能夠圓滿地迴應一切苦難。如果分別觀想，就用十六三昧救度果報之水，用二十四三昧救度惡業之水，用二十五三昧救度二乘（聲聞乘和緣覺乘）通教、別教、圓教入空有流等之水，用二十五三昧救度別教出假，在有流之中使之沒有染污。用二十五三昧救度圓教入中無明流水，一切一時都得到解脫。
第三個羅剎（Rākṣasa，惡鬼）難，也分為三部分：一是貼文，二是約事，三是觀釋。貼文又分為二：一是明難，二是結名。明難中分為五：一是舉數，二是明遇難的緣由，三是遭遇苦難，四是明示機緣，五是明示迴應。人數只是舉出百千的總數，不確定判斷多少。說明入海求珍寶結伴沒有定數，苦難沒有定數，終究不能獨自前往，所以舉出百千。賢愚經說：『田地種植百倍，經商估價千倍，仕途做官萬倍，入海吉利還能得到無量倍。』所以才入海。
其次，遭遇風難是遇難的緣由，以下文來驗證。現在如果把風作為正難，下文說：『皆得解脫羅剎之難。』這難道僅僅是羅剎難嗎？遇難的緣由正應是沒有不在緣由之中的，為什麼僅僅因為風呢？因為風而墮入苦難，因為入海而遭遇風，因為貪求珍寶而入海，輾轉相連，風災難最為緊迫，所以風是墮入苦難的緣由。七寶是真正的寶物，寶珠是偽寶。又如意珠寶最為上等，現在說『等』，是等同於上等和下等的各種寶物。
【English Translation】 English version: Avalokiteśvara (Guānshìyīn, the Bodhisattva of Compassion) has long been proficient in the Dharma (Dharma, the teachings of Buddha) of water, and therefore can universally respond to all water disasters.
Furthermore, originally practicing the Round Contemplation Dharma (Yuán Guān Fǎmén, the Dharma of Perfect Contemplation), with unconditioned compassion universally responding to all sufferings. Contemplate the 'water' syllable-door (shuǐ zì mén), the beings of the Ten Dharma Realms (Shí Fǎjiè, the ten realms of existence) tending towards the 'water' syllable, also cannot tend towards it. Water is already unattainable, how can there be tending and not tending? The Ten Dharma Realms tending towards water is the conventional truth (sú dì, relative truth), water is already unattainable is the ultimate truth (zhēn dì, absolute truth). How can there be tending and not tending? This is the double negation revealing the Middle Way First Principle Truth (zhōngdào dì yī yì dì, the supreme truth of the Middle Way). Thus, contemplating the 'water' syllable, and the Three Truths (sān dì, the three levels of truth) Dharma of the Ten Dharma Realms, one can generate unconditioned compassion, universally perfuming the beings of the Three Truths and Ten Dharma Realms, and therefore can perfectly respond to all sufferings. If contemplating separately, then use the Sixteen Samādhis (Shíliù Sānmèi, sixteen kinds of meditative absorption) to save the water of karmic retribution, use the Twenty-four Samādhis (Èrshísì Sānmèi, twenty-four kinds of meditative absorption) to save the water of evil karma, use the Twenty-five Samādhis (Èrshíwǔ Sānmèi, twenty-five kinds of meditative absorption) to save the water of the Two Vehicles (Èrshèng, Śrāvakayāna and Pratyekabuddhayāna), the Common Teaching (Tōngjiào), the Separate Teaching (Biéjiào), and the Round Teaching (Yuánjiào) entering emptiness, existence, and the flow of saṃsāra, etc., use the Twenty-five Samādhis to save the Separate Teaching exiting from provisionality, making it free from defilement in the flow of existence. Use the Twenty-five Samādhis to save the Round Teaching entering the Middle Way, the flow of ignorance, all at once attaining liberation.
The third difficulty, the Rākṣasa (Rākṣasa, a type of demon) difficulty, is also divided into three parts: first, quoting the text; second, summarizing the matter; and third, explaining through contemplation. Quoting the text is further divided into two: first, clarifying the difficulty; and second, concluding the name. Clarifying the difficulty is divided into five: first, stating the number; second, clarifying the cause of encountering the difficulty; third, encountering suffering; fourth, clarifying the opportunity; and fifth, clarifying the response. The number of people is only stating the total number of hundreds and thousands, not definitively judging how many. Explaining that there is no fixed number of companions for entering the sea to seek treasures, and the difficulties are not fixed, ultimately one cannot go alone, therefore hundreds and thousands are mentioned. The Sutra of the Wise and Foolish says: 'Cultivating fields yields a hundredfold return, trading yields a thousandfold return, officialdom yields ten thousandfold return, entering the sea auspiciously can yield immeasurable returns.' Therefore, one enters the sea.
Next, encountering wind is the cause of the difficulty, which is verified by the following text. Now, if we take wind as the primary difficulty, the following text says: 'All are liberated from the difficulty of Rākṣasas.' Is this only the Rākṣasa difficulty? The cause of the difficulty should be that there is no place where there is no cause, why only because of wind? Because of wind one falls into difficulty, because of entering the sea one encounters wind, because of greed for treasures one enters the sea, connected in a chain, the wind disaster is the most pressing, therefore wind is the cause of falling into difficulty. The Seven Treasures (Qībǎo, seven kinds of precious gems or metals) are true treasures, pearls are false treasures. Furthermore, the Cintāmaṇi jewel (Rúyì zhūbǎo, wish-fulfilling jewel) is the most supreme, now saying 'etc.', is equivalent to various treasures, both superior and inferior.
也。樓炭云。巨海有七種似寶一百二十種真珠寶。黑風者。舊云風無色吹黑沙故爾。有人彈云。沙中無船水中無沙。非是吹黑沙乃是吹黑雲爾。今還例此難。水中無雲雲中無船。何得彈沙而取云。風能吹黑雲何意不能吹黑沙。請觀音云。黑風洄波。仁王般若有六色風黑赤青天地火也。受陰經明五風。阿含亦云。有黑風風加以黑怖之甚也。羅剎是食人鬼人尸若臭能咒養之令鮮。復有啖精氣鬼。人心中有七渧甜水和氣精神。鬼啖一渧令頭痛。三渧悶絕。七渧盡即死。一人稱名餘者悉脫者。同憂戚休否。是共雖口不同唱。心助覓福故俱獲濟是均。若后值賊則同聲者。陸地心多不併決。須稱號令。使齊與水難為異。何意就此結觀音之名。此正就一人稱名而賴兼群黨。明慈力廣被救護平等。顯觀音之名也。二約事證。應驗傳云。外國百餘人從師子國泛海向扶南。忽遇惡風墮鬼國。便欲盡食。一舶眾人怖稱觀音。中有一小乘沙門不信觀音。不肯稱名。鬼索此沙門。沙門狼狽學稱亦得免脫。次觀釋者不但明世界中風。黑業名風。華嚴云。嫌恨猛風吹罪心火常令熾然。吹諸行商人墮落惡道。失人道善寶及無漏聖財。從地獄上至三禪。皆有果報風難。如僧護經明地獄種種形相。疾風猛浪沒溺破壞。餓鬼所啖若鬼道中寒風裂骨身碎碑。䃀畜
【現代漢語翻譯】 現代漢語譯本： 也。樓炭經中說，巨海中有七種類似寶物的物質，以及一百二十種真正的珠寶。關於黑風，舊的說法是這種風沒有顏色，因為它吹的是黑沙，所以看起來是黑色的。有人反駁說，沙中沒有船，水中沒有沙，所以不是吹黑沙，而是吹黑雲。現在我們也可以用類似的邏輯來反駁：水中沒有云，雲中沒有船，怎麼能通過吹沙來得到云呢？風能夠吹動黑雲，為什麼就不能吹動黑沙呢？請看《觀音經》中說，有黑風洄波。《仁王般若經》中有六色風，分別是黑、赤、青、天、地、火。受陰經中提到了五種風。《阿含經》也說，有黑風，風加上黑色，更加令人恐懼。羅剎是食人鬼，人的屍體如果腐臭，羅剎會用咒語來滋養它，使其保持新鮮。還有啖食精氣的鬼，人的心中有七滴甜水，與氣和精神相合。鬼吃掉一滴，會使人頭痛；吃掉三滴，會使人昏厥；吃掉七滴，人就會死亡。關於一人稱念觀音名號，其餘人都能脫險的情況，是因為大家同憂共戚，休慼與共。雖然口中唱唸不同，但心中都在幫助尋找福報，所以都能獲救，這是平等的。如果後來遇到盜賊，大家同聲呼喊，是因為在陸地上，人心容易不齊，需要統一的號令，才能使行動一致，這與水中的情況不同。為什麼在這裡要特別強調稱念觀音的名號呢？這正是因為一人稱念名號，就能使同伴們都得到救助，彰顯了觀音菩薩慈悲的力量廣泛普及，救護眾生平等無差別，也彰顯了觀音菩薩的名號。 二、從事實應驗來證明。《應驗傳》中記載，外國一百多人從師子國（Sri Lanka）乘船前往扶南（Funan）。忽然遇到惡劣的風暴，墜入了鬼國，鬼要吃掉他們。船上所有人都害怕地稱念觀音菩薩的名號。其中有一個小乘沙門不相信觀音菩薩，不肯稱念名號。鬼要抓這個沙門，沙門狼狽地學著稱念，也得以脫險。接下來從佛經的解釋來看，不僅僅是說明世界中的風，黑業也被稱為風。《華嚴經》中說，嫌恨的猛烈之風，吹動罪惡的心火，使其經常熾盛燃燒。吹動各種行為的商人，使其墮落到惡道中，失去人道的善寶以及無漏的聖財。從地獄向上直到三禪天，都有果報的風難。如《僧護經》中說明了地獄的種種形狀，疾風猛浪淹沒破壞。餓鬼所啖食，或者鬼道中的寒風撕裂骨頭，身體破碎成碑。畜生道中...
【English Translation】 English version: Also. The Lou Tan Sutra says that in the great ocean, there are seven types of substances resembling treasures and one hundred and twenty kinds of genuine jewels. Regarding the black wind, the old explanation is that this wind has no color, and it appears black because it blows black sand. Someone argues that there are no boats in the sand and no sand in the water, so it's not blowing black sand but blowing black clouds. Now, we can use a similar logic to refute this: there are no clouds in the water and no boats in the clouds, so how can you get clouds by blowing sand? If the wind can blow black clouds, why can't it blow black sand? Please refer to the 'Guanyin Sutra,' which mentions the black wind swirling waves. The 'Renwang Prajna Sutra' mentions six-colored winds: black, red, blue, heaven, earth, and fire. The Skandha Sutra mentions five winds. The Agama Sutras also say that there is a black wind, and the addition of black makes the wind even more terrifying. Rakshasas (Rakshasa: a type of demon) are man-eating ghosts. If a human corpse is rotten, the Rakshasa will use mantras to nourish it and keep it fresh. There are also ghosts that devour essence and energy. In a person's heart, there are seven drops of sweet water, which combine with qi and spirit. If a ghost eats one drop, it will cause a headache; eating three drops will cause fainting; eating all seven drops will cause death. Regarding the situation where one person recites the name of Guanyin (Avalokitesvara: the Bodhisattva of Compassion), and the others are saved, it is because everyone shares the same joys and sorrows, and their fates are intertwined. Although their recitations may differ, their hearts are all helping to seek blessings, so they are all saved equally. If they later encounter thieves, they shout in unison because on land, people's hearts are easily divided, and a unified command is needed to ensure consistent action, which is different from the situation in the water. Why is it particularly emphasized here to recite the name of Guanyin? It is precisely because one person reciting the name can save their companions, demonstrating the widespread and equal protection of Guanyin Bodhisattva's compassionate power, and highlighting the name of Guanyin. Two, to prove it from factual verification. The 'Response Transmission' records that more than a hundred foreigners sailed from Simhala (Sri Lanka) to Funan (an ancient kingdom in Southeast Asia). Suddenly, they encountered a terrible storm and fell into the land of ghosts, who wanted to eat them. Everyone on the ship fearfully recited the name of Guanyin Bodhisattva. Among them, a Hinayana (Theravada) monk did not believe in Guanyin Bodhisattva and refused to recite the name. The ghosts wanted to seize this monk, but the monk desperately learned to recite and was also saved. Next, from the explanation of the Buddhist scriptures, it is not only explaining the wind in the world, but black karma is also called wind. The Avatamsaka Sutra says that the fierce wind of hatred blows the fire of sinful thoughts, causing it to burn constantly. It blows merchants of various actions, causing them to fall into evil paths, losing the good treasures of the human realm and the undefiled holy wealth. From hell upwards to the Third Dhyana Heaven, there are difficulties of karmic winds. As the Samghata Sutra explains the various forms of hell, rapid winds and fierce waves submerge and destroy. Eaten by hungry ghosts, or the cold wind in the ghost realm tears bones and shatters bodies into steles. In the animal realm...
生飛走之類傾巢覆卵何可勝言。修羅亦有風災。若風災起時諸山擊搏。上至三禪宮殿碎為微塵。當此之時誰能救濟。唯當一心稱觀世音菩薩。以王三昧力。或以手障或以口吸。無量方便令得解脫也。次明若修諸善惡。業風吹壞五戒十善船舫。墮三途鬼國及愛見境中。大經云。羅剎婦女隨所生子而悉食之。食子既盡復食其夫。急須稱觀世音菩薩。以慈悲力能令解脫。次明二乘人采聖財寶。為煩惱風吹慧行船。行行舫墮見愛境。為見愛羅剎所害。若能稱觀世音得脫見愛二輪。永得免二十五有黑業也。次明支佛六度行通別圓變易等。入煩惱海采一切智寶。八倒暴風所吹飄。諸行船墮二邊鬼國。用正觀心。體達諸法不生不滅。入實際中。即得解脫。鬼義合前後章故不重說也。法界風難無量一時圓應者。皆由別圓慈悲所熏。菩薩本修別觀。見事中風即起慈悲修戒定。見惡業風即起慈悲修三觀時。節節慈悲令入風實相王三昧中。以事慈悲救果報風。以戒定慈悲救惡業風。三觀慈悲救煩惱風。故能十番拔難。若作圓觀論機應者。但觀風字門具照十法界。三諦宛然通達無礙慈悲遍覆。若分別說王三昧者。以十七三昧救果報風。以二十四三昧救修因風。以二十五三昧救二乘通別圓從假入空煩惱風。以二十五三昧救別教出假無知風。以二十
【現代漢語翻譯】 現代漢語譯本： 像鳥類因災難而傾巢覆卵的情況，又怎能說得完呢？阿修羅（Asura，意為非天）也有風災。如果風災發生時，山峰互相撞擊，甚至連三禪天的宮殿都會碎成微塵。在這樣的時刻，誰能夠救濟呢？唯有專心稱念觀世音菩薩（Avalokiteśvara），憑藉王三昧（Rāja-samādhi，意為三昧之王）的力量，或者用手遮擋，或者用口吸走災難，用無量的方法使眾生得到解脫。接下來闡明，如果修諸善或作諸惡，（所造的）業力之風會吹壞持守五戒十善的船隻，使人墮入三惡道（三途，指地獄、餓鬼、畜生）的鬼國以及充滿愛慾和邪見的境界中。《大經》中說，羅剎（Rākṣasa，意為惡鬼）婦女會吃掉自己所生的孩子，吃完孩子后又吃掉自己的丈夫。此時急需稱念觀世音菩薩，憑藉慈悲的力量能夠使人解脫。接下來闡明，二乘（聲聞乘和緣覺乘）之人採摘聖人的財寶，卻被煩惱之風吹翻了慧行之船，使船隻墮入充滿邪見和愛慾的境界，被邪見和愛慾的羅剎所害。如果能夠稱念觀世音菩薩，就能脫離邪見和愛慾的兩個輪轉，永遠免除二十五有（三界中的二十五種生存狀態）的黑業。接下來闡明，藏教、通教、別教、圓教的菩薩修習六度萬行，進入煩惱之海採摘一切智寶，卻被八倒（常、樂、我、凈顛倒）的暴風所吹襲飄蕩，使諸行之船墮入二邊（斷見和常見）的鬼國。此時應用正觀之心，體悟諸法不生不滅的真理，進入實際（真如實相）之中，就能得到解脫。關於鬼的含義，因為與前後章節相合，所以不再重複說明。法界風難無量，一時圓滿相應，都是由於別教和圓教的慈悲所熏習。菩薩本來修習別教的觀行，見到事相中的風難，就生起慈悲心修習戒定；見到惡業之風，就生起慈悲心修習空、假、中三觀。時時刻刻以慈悲心使眾生進入風的實相王三昧中，用事相上的慈悲救度果報之風，用戒定的慈悲救度惡業之風，用三觀的慈悲救度煩惱之風，所以能夠十番拔除苦難。如果從圓教的觀行來論述機緣相應，只需觀想『風』字門，就能具足照見十法界，空、假、中三諦宛然顯現，通達無礙，慈悲遍覆。如果分別解說王三昧，可以用十七三昧救度果報之風，用二十四三昧救度修因之風，用二十五三昧救度二乘通教、別教、圓教從假入空的煩惱之風，用二十五三昧救度別教出假的無知之風，用二十
【English Translation】 English version: The instances of nests overturned and eggs broken due to disasters like birds flying away are too numerous to mention. Asuras (non-heavenly beings) also experience wind disasters. If, when a wind disaster arises, mountains strike against each other, even the palaces of the Third Dhyana heaven will be pulverized into dust. At such a time, who can offer salvation? Only by single-mindedly reciting the name of Avalokiteśvara (the Bodhisattva of Compassion), with the power of the Rāja-samādhi (King of Samādhis), either by shielding with the hand or by sucking away the disaster with the mouth, using immeasurable means to enable beings to attain liberation. Next, it is explained that if one cultivates good or performs evil, the wind of karmic force will destroy the boats of the Five Precepts and Ten Virtues, causing one to fall into the ghost realms of the three evil paths (hell, hungry ghosts, and animals) and into states of attachment and wrong views. The Mahā-sūtra says that Rākṣasa (demon) women eat their own children as soon as they are born, and after eating their children, they eat their husbands. It is urgently necessary to recite the name of Avalokiteśvara, whose power of compassion can bring about liberation. Next, it is explained that those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) gather the treasures of the sages, but the wind of afflictions blows over their boats of wisdom and practice, causing them to fall into states of wrong views and attachment, where they are harmed by the Rākṣasas of wrong views and attachment. If one can recite the name of Avalokiteśvara, one can escape the two wheels of wrong views and attachment, and forever avoid the black karma of the Twenty-Five Existences (the twenty-five realms of existence in the Three Realms). Next, it is explained that Bodhisattvas of the Tripitaka, Common, Distinct, and Perfect Teachings practice the Six Perfections, enter the sea of afflictions to gather the treasure of all-knowing wisdom, but are blown and scattered by the violent wind of the Eight Inversions (the inversions of permanence, bliss, self, and purity), causing their boats of practice to fall into the ghost realms of the two extremes (eternalism and nihilism). One should use the mind of right contemplation, realizing the truth that all dharmas are neither produced nor destroyed, and enter into actuality (Tathatā, the true suchness), and then one will attain liberation. The meaning of 'ghost' is not repeated because it is consistent with the preceding and following chapters. The immeasurable difficulties of the wind of the Dharma Realm, all simultaneously and perfectly responding, are all due to the influence of the compassion of the Distinct and Perfect Teachings. Bodhisattvas originally cultivate the contemplation of the Distinct Teaching, and upon seeing the wind difficulty in phenomena, they generate compassion and cultivate precepts and samādhi; upon seeing the wind of evil karma, they generate compassion and cultivate the three contemplations of emptiness, provisional existence, and the middle way. Moment by moment, they use compassion to enable beings to enter the King of Samādhis of the true nature of wind, using compassion in phenomena to save from the wind of karmic retribution, using compassion in precepts and samādhi to save from the wind of evil karma, and using compassion in the three contemplations to save from the wind of afflictions, thus being able to remove difficulties in ten ways. If one discusses the correspondence of opportunities from the perspective of the Perfect Teaching, one need only contemplate the 'wind' syllable-door, which fully illuminates the Ten Dharma Realms, with the three truths of emptiness, provisional existence, and the middle way clearly manifested, penetrating without obstruction, and compassion covering all. If one separately explains the King of Samādhis, one can use the seventeen samādhis to save from the wind of karmic retribution, use the twenty-four samādhis to save from the wind of causal cultivation, use the twenty-five samādhis to save from the wind of afflictions of the Two Vehicles, the Common Teaching, the Distinct Teaching, and the Perfect Teaching entering emptiness from provisional existence, use the twenty-five samādhis to save from the wind of ignorance of the Distinct Teaching emerging from provisional existence, and use the twenty-
五三昧救圓教入中無明風。變易可解。如是遍救法界。一切一時皆得解脫也。第四明刀杖難者。亦為三。一貼文二約證。三觀釋。貼文為三。一遭難即是苦。二稱名即是善。三應。今言刀杖段段壞者。明人執殺具。一折一來隨來隨斷。彌顯力大。
問。水火何不令再滅耶。
答。刀杖折再來重明聖力。水火滅后誰復持來。既無持來滅何所顯。今只令絕炎不燒洪流更淺。存顯力大各有其意。不得一例作難也。二約事證者。應驗傳云。晉太元中彭城有一人被枉為賊。本供養金像帶在髻中。后伏法刀下但聞金聲。刀三斫頸終無異。解看像有三痕。由是得放。又蜀有一人檀函盛像安髻中。值姚萇寇蜀。此人與萇相遇。萇以手斫之聞頂有聲。退後看像果見有痕。其人悲感。寧傷我身反損聖容。益加精進。晉太元高簡榮陽京人。犯法臨刑一心歸命。鉗鎖不復見處。下刀刀折。絞之寸斷。遂賣妻子及自身起五層塔在京縣。宋太始初四方兵亂。沈文秀牧青州。為土人明僧駿所攻。秀將杜賀刑妻司馬氏云云。三明觀釋者。非但世間殺具名為刀杖。惡業亦能傷善業身命。煩惱六塵三毒等皆名刀箭。從地獄去即有刀山掛骨劍樹傷身。鋸解屠膾狼籍痛楚。餓鬼更相斬刺互相殘害。畜生自有雌雄牙角自相觸突。又被剉切㓟剝。修羅晝
【現代漢語翻譯】 現代漢語譯本：五三昧（指空三昧、無相三昧、無作三昧，此處指通過禪定）能救助圓教（最圓滿的佛教教義）修行者脫離中無明風（修行中產生的迷惑）。變易生死（指阿羅漢、辟支佛等聖者所經歷的微細生死）可以被理解。這樣普遍地救度法界（整個宇宙）的一切眾生，都能在同一時間獲得解脫。第四部分說明刀杖之難，也分為三點：一是引用經文，二是舉例驗證，三是觀察解釋。引用經文又分為三點：一是遭遇災難就是苦，二是稱念名號就是善，三是得到迴應。現在說『刀杖段段壞者』，說明行刑之人拿著殺人工具，一折就斷，一來就隨來隨斷，更加彰顯了佛力的強大。
問：為什麼不讓水火再次熄滅呢？
答：刀杖折斷后還會再次襲來，這更能彰顯聖力。水火熄滅后，誰還會再次拿來？既然沒有人拿來，又如何顯現聖力呢？現在只是讓火焰熄滅而不燃燒，讓洪水消退而不再氾濫，儲存並顯現佛力強大，各有其意義，不能一概而論。第二部分是舉例驗證，應驗傳中記載，晉朝太元年間，彭城有個人被冤枉為賊，他平時供養金像，並帶在髮髻中。後來被處決時，刀砍下去只聽到金石之聲，刀砍了三次脖子都沒有受傷。解開來看，金像上有三道刀痕。因此得以釋放。又蜀地有個人用檀木盒子裝著佛像，安放在髮髻中。遇到姚萇（後秦開國皇帝）攻打蜀地。這個人與姚萇相遇，姚萇用手砍他的頭頂，聽到有聲音。退後一看，佛像果然有痕跡。這個人悲傷地感嘆，寧願傷害我的身體，也不要損傷聖像。更加精進修行。晉朝太元時期，高簡是榮陽京縣人，犯法被判處死刑，臨刑時一心歸命佛法。鉗鎖忽然不見了，刀砍下去刀也斷了，用繩子絞也寸寸斷裂。於是賣掉妻子和自己，在京縣建造了五層佛塔。宋朝太始年間，四方戰亂。沈文秀在青州做長官，被當地人明僧駿攻打。沈文秀手下的杜賀殺了妻子司馬氏等等。第三部分是觀察解釋，不僅僅是世間的殺人工具叫做刀杖，惡業也能傷害善業的身命，煩惱、六塵（色、聲、香、味、觸、法）、三毒（貪、嗔、癡）等都叫做刀箭。從地獄去就有刀山掛住骨頭，劍樹傷害身體，鋸解、屠宰，一片狼藉，痛苦不堪。餓鬼互相斬殺，互相殘害。畜生有雌雄，牙齒和角互相觸碰，又被剁碎、剝皮。修羅白天爭鬥不休。
【English Translation】 English version: The five Samadhis (referring to emptiness Samadhi, signlessness Samadhi, and non-action Samadhi, here referring to achieving liberation through meditation) can save practitioners of the perfect teaching (the most complete Buddhist doctrine) from the wind of middle ignorance (delusions arising during practice). The transformation and change of life and death (referring to the subtle life and death experienced by Arhats, Pratyekabuddhas, and other sages) can be understood. Thus, universally saving all beings in the Dharma realm (the entire universe), all can attain liberation at the same time. The fourth part explains the difficulty of knives and staves, also in three points: first, quoting scriptures; second, providing evidence; and third, observing and explaining. Quoting scriptures is further divided into three points: first, encountering difficulties is suffering; second, reciting the name is good; and third, receiving a response. Now, saying 'knives and staves break into pieces' illustrates that the executioner holding the killing tool breaks it upon impact, and it breaks as soon as it comes, further highlighting the power of the Buddha.
Question: Why not let water and fire be extinguished again?
Answer: The fact that knives and staves can come again after being broken further demonstrates the power of the sage. After water and fire are extinguished, who would bring them back again? Since no one brings them back, how can the power of the sage be shown? Now, it is only to let the flames be extinguished without burning, and to let the floods recede without overflowing, preserving and showing the great power of the Buddha, each has its own meaning, and cannot be generalized. The second part is to provide evidence. The 'Record of Verifications' states that during the Taiyuan era of the Jin Dynasty, there was a person in Pengcheng who was wrongly accused of being a thief. He usually worshipped a golden statue and wore it in his hair bun. Later, when he was executed, only the sound of metal was heard when the knife struck, and he was not injured after the knife struck his neck three times. Upon examination, there were three knife marks on the golden statue. Therefore, he was released. Also, there was a person in Shu who put a Buddha statue in a sandalwood box and placed it in his hair bun. He encountered Yao Chang (the founding emperor of the Later Qin Dynasty) attacking Shu. This person met Yao Chang, and Yao Chang struck his head with his hand, hearing a sound. Looking back, there were indeed marks on the Buddha statue. This person sadly lamented, 'I would rather harm my body than damage the sacred image.' He became even more diligent in his practice. During the Taiyuan era of the Jin Dynasty, Gao Jian was a resident of Rongyang Jing County. He committed a crime and was sentenced to death. When he was about to be executed, he wholeheartedly took refuge in the Buddha. The shackles suddenly disappeared, the knife broke when it was struck, and the rope broke into pieces when it was used to strangle him. So he sold his wife and himself and built a five-story pagoda in Jing County. During the Taishi era of the Song Dynasty, there was war in all directions. Shen Wenxiu was the governor of Qingzhou and was attacked by Ming Sengjun, a local. Du He, a subordinate of Shen Wenxiu, killed his wife Sima, etc. The third part is observation and explanation. Not only are worldly killing tools called knives and staves, but evil karma can also harm the life of good karma, and afflictions, the six dusts (form, sound, smell, taste, touch, and dharma), and the three poisons (greed, hatred, and delusion) are all called knives and arrows. Going from hell, there are knife mountains that hook bones, sword trees that injure the body, sawing and butchering, a mess, and unbearable pain. Hungry ghosts kill each other and harm each other. Animals have males and females, and their teeth and horns touch each other, and they are chopped and skinned. Asuras fight endlessly during the day.
夜征戰。龍王降雨變成刀刃。人中前履白刃卻怖難誅。復有橫屍塞外。復有銜刀東市。天共修羅斗時五情失守。皆有刀杖怖畏失命之苦。若能稱觀世音。若應刑所刀尋斷壞。若應戰陣立之等力令得安和。次明修諸善因。為三毒刀箭惡業破壞善心。割斷戒皮定肉慧骨。微妙心髓法身慧命。退失墮落失人天道。乃至正命登難崩易。萬劫不復起怖畏心。稱觀世音即蒙救護。三毒不傷清升受樂。即菩薩力也。次明聲聞人厭患生死。即時觀三界見思劇于刀箭。故大經云。寧以終身近旃陀羅。不能暫時親近五陰愛詐親善六拔刀賊。趣向正路如為怨逐。大論云。譬如臨陣白刃間。結賊未滅害未除。如共毒蛇同室居。如人被縛將去殺。爾時云何安可眠。五苦章句云。十二重城三重棘館五拔刀人守門。爾時思惟如此怖畏何由得脫。著于正路。須一心稱觀世音。三業至到機成感徹。則能裂生死券度恩愛河。不為煩惱刀杖所害。欲主魔王無如之何。次明支佛。次明六度行。次明通別圓變易等。五住刀箭傷法身損慧命者。若能稱名即蒙聖應。免離通別刀杖脫二死地。豈非法身慈力耶。複次明刀杖機應遍法界者。良由本修別圓觀時。見諸鋒刃傷毀。即起慈悲我當救護。修善遮惡時。于善惡業復起慈悲。若觀刀杖是因緣生法修三觀時。復起慈悲願行
【現代漢語翻譯】 現代漢語譯本：夜間征戰，龍王降雨變成刀刃。有人即便身處白刃之中，仍然恐懼難以誅滅敵人。又有橫死的屍體遍佈塞外，又有被處決的人在東市身首異處。天人和阿修羅戰鬥時，五種情感失控。這些都伴隨著刀杖帶來的恐懼和喪命的痛苦。如果能夠稱念觀世音（Avalokiteshvara，菩薩名），即使面臨刑罰，刀也會立刻斷裂損壞。如果正處於戰爭之中，稱念觀世音菩薩的名號，就能獲得同等的力量，從而得到安寧祥和。接下來闡明修習各種善因，因為貪嗔癡（三毒）如同刀箭，會破壞善心，割斷戒律的保護、禪定的力量、智慧的骨骼，以及微妙的心髓和法身慧命，導致退失墮落，失去人天道的資格，甚至連改過自新的機會都難以獲得，萬劫不復，令人心生恐懼。如果稱念觀世音菩薩的名號，就能得到救護，不受三毒的傷害，清凈昇華，享受快樂，這就是菩薩的力量。接下來闡明聲聞乘人厭惡生死，立刻觀察三界，發現見惑和思惑比刀箭還要厲害。所以《大般涅槃經》說：『寧願終身親近旃陀羅（Chandala，賤民），也不能暫時親近五陰（Skandha，構成人身的五種要素）的虛假親善，如同六個拔刀的強盜。』走向正路就像被仇人追趕一樣。大智度論說：『譬如身處戰場，面對白刃，煩惱賊尚未消滅，危害尚未消除，如同與毒蛇同住一室，如同被人捆綁即將被殺。』這時怎麼能安然入睡呢？五苦章句說：『十二重城，三重棘館，五個拔刀的人守門。』這時思維如此恐怖，要如何才能脫離？專注于正路，必須一心稱念觀世音菩薩的名號，身口意三業至誠，機緣成熟，感應就會徹底，就能撕裂生死的契約，度過恩愛的河流，不被煩惱的刀杖所傷害，欲界之主魔王也無可奈何。接下來闡明辟支佛（Pratyekabuddha，緣覺），接下來闡明六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）的修行，接下來闡明通教、別教、圓教和變易生死等，五住地煩惱（五種迷惑）如同刀箭，傷害法身，損害慧命，如果能夠稱念觀世音菩薩的名號，就能得到聖者的迴應，免離通教和別教的刀杖，脫離分段生死和變易生死的苦難，這難道不是法身的慈悲力量嗎？再次闡明刀杖的機緣感應遍佈法界，這是因為原本在修習別教和圓教的觀行時，見到各種鋒利的刀刃造成傷害和毀壞，就生起慈悲心，發願要救護。在修習善行、遮止惡行時，對於善惡業也生起慈悲心。如果觀察刀杖是因緣生法，在修習空假中三觀時，也生起慈悲的願行。
【English Translation】 English version: In nighttime battles, the Dragon King sends down rain that transforms into blades. Some, even amidst drawn swords, remain fearful and difficult to subdue. There are corpses lying across the borders, and those beheaded in the eastern marketplace. When Devas (gods) and Asuras (demons) fight, the five emotions are lost. All are accompanied by the fear of weapons and the pain of losing life. If one can recite the name of Avalokiteshvara (Bodhisattva of Compassion), even facing execution, the sword will immediately break. If in the midst of war, reciting the name of Avalokiteshvara Bodhisattva will grant equal strength, leading to peace and harmony. Next, it explains cultivating various good causes, because greed, hatred, and delusion (the three poisons) are like swords and arrows, destroying good intentions, severing the protection of precepts, the power of meditation, the bones of wisdom, as well as the subtle essence of mind and the Dharma body's wisdom-life, leading to regression and fall, losing the qualifications for the paths of humans and devas, even making it difficult to repent and reform, irrecoverable for countless kalpas (eons), causing fear. If one recites the name of Avalokiteshvara Bodhisattva, one will be protected, unharmed by the three poisons, purified and elevated, enjoying happiness; this is the power of the Bodhisattva. Next, it explains that Sravakas (Disciples of Buddha) detest birth and death, immediately observing the three realms and finding that the delusions of views and thoughts are more severe than swords and arrows. Therefore, the Nirvana Sutra says: 'Rather be close to a Chandala (outcaste) for a lifetime than to be temporarily close to the false kindness of the five Skandhas (aggregates that constitute a person), like six robbers with drawn swords.' Heading towards the right path is like being chased by an enemy. The Mahaprajnaparamita Sastra says: 'It is like being on the battlefield, facing drawn swords, the thieves of afflictions not yet eliminated, the harm not yet removed, like living in the same room with a poisonous snake, like being bound and taken to be killed.' How can one sleep peacefully at this time? The verses on the five sufferings say: 'Twelvefold city, threefold thorny hall, five men with drawn swords guarding the gate.' At this time, contemplating such terror, how can one escape? Focusing on the right path, one must single-mindedly recite the name of Avalokiteshvara Bodhisattva, with sincerity in body, speech, and mind, when the opportunity ripens, the response will be thorough, and one will be able to tear the contract of birth and death, cross the river of love, and not be harmed by the swords and weapons of afflictions; the Lord Mara (demon king) of the desire realm can do nothing. Next, it explains Pratyekabuddhas (Solitary Buddhas), next, it explains the practice of the six Paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom), next, it explains the common, distinct, perfect, and variable births and deaths, etc., the five dwelling places of afflictions (five kinds of delusion) are like swords and arrows, harming the Dharma body and damaging the wisdom-life; if one can recite the name of Avalokiteshvara Bodhisattva, one will receive the response of the sages, avoid the swords and weapons of the common and distinct teachings, and escape the suffering of sectional birth and death and variable birth and death; is this not the compassionate power of the Dharma body? Furthermore, it explains that the karmic response of swords and weapons pervades the Dharma realm; this is because originally, when practicing the contemplation of the distinct and perfect teachings, seeing various sharp blades causing harm and destruction, one arises with compassion, vowing to protect. When practicing good deeds and preventing evil deeds, one also arises with compassion towards good and evil karma. If one observes that swords and weapons are conditioned phenomena, when practicing the three contemplations of emptiness, provisional existence, and the middle way, one also arises with compassionate vows and practices.
填滿。今住王三昧中。無量神力以本事慈悲對果報刀箭。修善慈悲救惡業刀箭。三觀慈悲救煩惱刀箭。刀杖是質礙屬地字門攝。菩薩于質礙地門通達明瞭。如華嚴四十明。彌多羅童女于師子奮迅城師子幢王宮中。處明凈寶藏法堂。不可思議莊校此堂。一琉璃柱一金剛壁一摩尼鏡。諸寶諸鈴諸樹諸形像諸瓔珞中。住是一切質礙具內。悉見一切如來從初發心行菩薩道。乃至成等正覺入滅。皆于中現無不明瞭。如於凈水見月影像。此法門名般若普莊嚴法門。善財入此地法門時。能得不可說陀羅尼大慈大悲陀羅尼。能作佛事陀羅尼。一切法無不具足。當知地字門普應一切令得解脫也。
複次圓觀觀地大質礙之法。攝一切十法界三諦宛然。明瞭在地門中。圓起慈悲遍於法界。寂而常照無機不應。若欲分別說之令易解者。以十三昧救果報刀杖。以二十四三昧救三毒刀杖。以二十五三昧救入空煩惱刀杖。以二十五三昧救出假無知刀杖。以二十五三昧救入中無明刀杖。一切一時皆得解脫。第五鬼難亦為三。一貼文。二約證。三觀解。貼文為四。一標處所。二明遭難即是苦。三稱名即是善。四應。三千大千滿中者。此假設之辭也。若言滿中復。更從何處來。知是假言爾。上水火何不假設滿大千耶。鬼有心識相延故滿假設為便。水火
無心假設為難。鬼所以畏者觀音有威有恩。若非懷恩則是畏威。所以聞名尚不能加於惡眼。豈容興害心。害心惡眼二俱歇也。次約事證者。次觀解者。若果報論鬼難者。地獄道亦應有弊惡大力鬼惱諸罪人。鬼道中力大者惱于小鬼。畜生道鬼亦啖畜生。人中可知諸天既領鬼何容為鬼所惱。如阿含中雲。有大力鬼忽坐帝釋床。帝釋大瞋鬼光明轉盛。釋還發慈心鬼光明滅即去。天主既為鬼所惱。何況四王修羅道耶。如是等處鬼難怖畏稱觀世音。即不能加害也。次明修因者。自有惡業名為鬼。自有鬼動三毒。如阿含云。淫亦有鬼鬼入人心則使人淫佚無度。或鬼使瞋使邪。當知鬼亦破善。三毒當體是鬼者。淫破梵行。瞋破慈悲。貪鬼惱不盜戒。嗜鬼惱不飲戒。乃至十善諸禪亦如是。皆為惡業鬼毀損。人天動不動業若能稱名即不加害也。次明煩惱鬼者。見心為男鬼。愛心為女鬼。若論此鬼即得滿三千大千世界。非復假設之言。何以故。以見使歷三界有八十八。愛歷三界合有九十八。豈不遍滿。此鬼欲來惱二乘人乃至六度通別圓等行人。大經云。唯愿世尊。善良咒師當爲我等除無明鬼。又云。愚癡羅剎止住其中。豈非煩惱鬼耶。若稱名誦唸觀智成就。能令見愛塵勞隨意所轉不能為害也。次別圓本觀慈悲機應者。別觀菩薩初發心時。見
諸惡鬼惱亂世間。無能救解。如訖拏迦羅等惱毗舍離。是故菩薩興起慈悲為作擁護。若修諸善為惡所壞。亦起慈悲令善成就。若觀此鬼及以業鬼。皆是因緣生法從假入空出假入中。皆節節慈悲誓願。于諸煩惱深達實相成王三昧。以誓願熏修法界眾生。若遭鬼難能遍法界救護。以事中慈悲救果報上鬼。修善慈悲救惡業鬼。以三觀慈悲救愛見無明等鬼。悉令諸鬼堪任乘御。不能為惡眼視之。如華嚴四十三迦毗羅婆城。娑婆陀夜天。于日沒後見處虛空。見其身上有一切星現一毛孔中。見所化眾生。或生天上或得二乘。或修菩薩行種種方便皆悉見聞。爾時夜天告善財言。我于惡眾生髮大慈心。不善眾生髮大悲心。于聲聞緣覺發安立一切智道心。我見眾生遠離正道趣于邪徑。著諸顛倒虛妄迷惑受眾苦惱。我見此已。無量方便除諸邪惑安立正見。故知法身菩薩以夜叉鬼身。能作如此安立眾生。觀音菩薩於此鬼神法門。豈不通達。普應一切令得無害。若圓觀識種是愛見鬼門。一切法趣此識種鬼法門。十法界三諦具足無緣慈悲。普被一切即是鬼門。王三昧力遍應法界。若分別說者。以十三昧救事鬼。二十四三昧救惡業鬼。以二十五三昧救二乘通別圓入空鬼。乃至入中道。一切一時俱不加害。第六枷鎖難亦為三。一貼文。二約證。三觀釋
【現代漢語翻譯】 現代漢語譯本 各種惡鬼惱亂世間，沒有人能夠救助解脫。比如訖拏迦羅（Kinnara，一種非人），他們惱亂毗舍離（Vaishali，古印度城市）。因此，菩薩興起慈悲心，為他們做守護。如果修習各種善行卻被惡事破壞，菩薩也生起慈悲心，使善行得以成就。如果觀察這些鬼以及業鬼，都知道他們都是因緣所生的法，從假入空，出假入中。都以節節的慈悲和誓願對待他們。對於各種煩惱，深刻通達實相，成就王三昧（Samadhi，禪定）。用誓願熏修法界眾生。如果遭遇鬼的災難，能夠遍及法界救護。用事中的慈悲救助果報上的鬼，用修善的慈悲救助惡業鬼，用三觀（空、假、中）的慈悲救助愛見無明等鬼。使所有的鬼都能堪任乘御，不再作惡，只是看著。如同《華嚴經》第四十三卷中迦毗羅婆城（Kapilavastu，釋迦牟尼佛的故鄉）的娑婆陀夜天（Savadatta，夜神），在日落之後看到虛空中，他的身上顯現出一切星辰，出現在一個毛孔中。看到所教化的眾生，有的生到天上，有的證得二乘（聲聞、緣覺），有的修習菩薩行，種種方便都全部見聞。當時，夜天告訴善財童子說：『我對於惡的眾生，發起大慈心；對於不善的眾生，發起大悲心；對於聲聞緣覺，發起安立一切智道心。我看到眾生遠離正道，走向邪路，執著于各種顛倒虛妄的迷惑，遭受各種苦惱。我看到這些之後，用無量方便去除各種邪惑，安立正見。』所以知道法身菩薩以夜叉鬼（Yaksa，一種鬼神）的身，能夠如此安立眾生。觀音菩薩對於這種鬼神法門，難道不通達嗎？普遍應化一切，使他們得到無害。如果圓滿觀察識種，那就是愛見鬼門。一切法都趨向于這個識種鬼法門。十法界三諦（空、假、中）具足無緣慈悲，普遍覆蓋一切，那就是鬼門。王三昧的力量遍應法界。如果分別來說，用十三昧救助事鬼，用二十四三昧救助惡業鬼，用二十五三昧救助二乘通別圓入空鬼，乃至入中道。一切一時都不再加害。第六枷鎖的困難也有三種：一是貼文，二是約證，三是觀釋。
【English Translation】 English version Various evil ghosts disturb the world, and no one can save and liberate them. For example, Kinnaras (Kinnara, a type of non-human being) harass Vaishali (Vaishali, an ancient Indian city). Therefore, Bodhisattvas arise with compassion to protect them. If the practice of various good deeds is destroyed by evil, Bodhisattvas also generate compassion to ensure the accomplishment of good deeds. If one observes these ghosts and karma ghosts, one knows that they are all phenomena arising from conditions, entering emptiness from the provisional, and entering the middle from the provisional. They treat them with compassion and vows at every step. Regarding various afflictions, they deeply understand the true nature and achieve the King Samadhi (Samadhi, meditation). They use vows to cultivate sentient beings in the Dharma realm. If one encounters the calamity of ghosts, one can universally protect them throughout the Dharma realm. They use compassion in action to save ghosts in retribution, use compassion in cultivating goodness to save evil karma ghosts, and use the three contemplations (emptiness, provisionality, and the middle way) to save ghosts of love, views, and ignorance. They enable all ghosts to be capable of being ridden and no longer do evil, but simply watch. It is like in the forty-third chapter of the Avatamsaka Sutra, Savadatta (Savadatta, a night deity) of Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), after sunset, saw in the empty space that all the stars appeared on his body, appearing in one pore. He saw the sentient beings he was teaching, some being born in the heavens, some attaining the Two Vehicles (Sravaka, Pratyekabuddha), and some practicing the Bodhisattva path, all kinds of skillful means were all seen and heard. At that time, the night deity told Sudhana: 'I generate great compassion for evil sentient beings; I generate great compassion for unwholesome sentient beings; I generate the mind to establish the path of all-knowing wisdom for Sravakas and Pratyekabuddhas. I see sentient beings straying from the right path, going down wrong paths, clinging to various inverted and false delusions, and suffering various afflictions. After seeing these, I use countless skillful means to remove various evil delusions and establish right views.' Therefore, it is known that the Dharmakaya Bodhisattva, in the form of a Yaksha (Yaksa, a type of ghost), can thus establish sentient beings. How can Avalokiteshvara Bodhisattva not be proficient in this ghost Dharma gate? Universally responding to everything, enabling them to be unharmed. If one fully observes the seed of consciousness, that is the ghost gate of love and views. All dharmas tend towards this ghost Dharma gate of the seed of consciousness. The Three Truths (emptiness, provisionality, and the middle way) of the Ten Dharma Realms are complete with causeless compassion, universally covering everything, that is the ghost gate. The power of the King Samadhi universally responds to the Dharma realm. If speaking separately, use the thirteen samadhis to save ghosts of action, use the twenty-four samadhis to save evil karma ghosts, use the twenty-five samadhis to save ghosts of the Two Vehicles entering emptiness through the common, distinct, and perfect teachings, and even entering the middle way. Everything at once no longer harms. The difficulty of the sixth fetter also has three aspects: first, posting notices; second, making agreements; and third, contemplation and explanation.
。貼文為四。一標有罪無罪。二遭難。三稱名。四應。上臨當被害此定入死目。此明有罪無罪。或是推檢未定。或可判入徒流。若判未判俱被禁節。明聖心等本救其囚執。不論有罪無罪也。在手名杻在腳名械。在頸名枷連身名鎖。此則三木一鐵之名也。系名系礙檢是封檢。系未必檢檢必被系。系而具檢憂怖亦深。鳥死聲哀人死言善。若能稱觀世音者。重關自開鐵木斷壞。次引事證者應驗傳云。蓋護山陽人。繫獄應死。三日三夜心無間息。即眼見觀音放光照之。鎖脫門開尋光而去。行二十里光明方息。張暢為譙王長史。王及暢系廷尉誦經千遍。鎖寸寸斷不日即散。虛丞相云云。三觀釋者。地獄體是囹圄。鬼及畜生亦有籠系。修羅亦被五縛。北方及天上自在應無此難。降是已還無免幽厄。若能稱名皆得斷壞也。次明修因惡業即名枷鎖也。諸業雖有力不逐不作者。若有造業果終不失。故云不失法如券。若人修習諸善被惡業覆。如大山映覆於心。使善敗壞更增惡業。惡業即招果縛無由可解。若欲脫此業者因時可救。急稱觀音能令三惡業壞。故經云。妻子以為鎖械。錢財以為牢獄。王法以為獄籍。遮礙行人不得修道。望現在是果報縛。望過去是業。次明聲聞者。凡夫及三果皆是有罪。羅漢是無罪。大品云。摩訶那伽雖有罪無罪同
【現代漢語翻譯】 現代漢語譯本 貼文為四種情況：一、標有罪無罪（指案件已經定性或尚未定性）。二、遭遇災難。三、稱念名號。四、得到迴應。即將被處決的人，註定要進入死亡的境地。這裡說明了有罪和無罪的情況。或者案件正在調查審理中尚未定性，或者可能被判處徒刑或流放。無論已經判決還是尚未判決，都會被關押限制自由。說明聖人的心意等同於救助那些被囚禁的人，不論他們是否有罪。戴在手上的刑具叫做『杻』（手銬），戴在腳上的叫做『械』（腳鐐），戴在脖子上的叫做『枷』，連同身體一起鎖住的叫做『鎖』。這些是三種木製刑具和一種鐵製刑具的名稱。『系』（拘繫）是指拘禁阻礙，『檢』（檢查）是指封鎖檢查。被拘繫未必會被檢查，但被檢查必定是被拘繫。被拘繫又被檢查，憂愁恐懼就更深了。鳥將死時叫聲凄哀，人將死時所說的話是善意的。如果能稱念觀世音菩薩的名號，沉重的門閂會自行打開，鐵製和木製的刑具會斷裂損壞。 接下來引用事例來證明，應驗傳中記載：蓋護是山陽人，被關在監獄裡，面臨死刑。他三天三夜心中沒有間斷地稱念觀世音菩薩的名號，就親眼看見觀音菩薩放出光明照耀著他，鎖鏈脫落，門也打開了，他循著光明而去。走了二十里路，光明才消失。張暢擔任譙王的長史，譙王和張暢都被廷尉拘捕，張暢誦經千遍，鎖鏈一寸寸斷裂，沒過多久就完全散開了。還有虛丞相的事蹟等等。 第三，從三觀的角度解釋：地獄的本體就是監獄，鬼道和畜生道中也有籠子和枷鎖的束縛。修羅道眾生也被五種束縛所困。北方和天上的眾生自在無礙，應該沒有這種災難。降生到這個世界以後，就無法避免幽禁的厄運。如果能稱念觀世音菩薩的名號，都能使這些束縛斷裂損壞。 接下來闡明修習惡業就如同給自己戴上枷鎖。各種業力雖然有力量，但不會追隨沒有造業的人。如果有人造了惡業，最終果報不會消失，所以說果報不會消失就像借據一樣。如果有人修習各種善行，卻被惡業覆蓋，就像大山遮蔽陽光一樣，使善行敗壞，反而增長惡業。惡業就會招致果報的束縛，沒有辦法可以解脫。如果想要擺脫這種業報，趁著因緣具足的時候還可以補救，趕緊稱念觀世音菩薩的名號，能使三惡道的業力壞滅。所以經中說，妻子兒女就像鎖鏈刑具，錢財就像牢獄，王法就像獄籍，阻礙行人不能修道。從現在來看這是果報的束縛，從過去來看這是業力。 接下來闡明聲聞乘的修行者：凡夫和三果聖人都是有罪的，阿羅漢是無罪的。《大品般若經》中說，摩訶那伽（大龍）雖然有罪，但和無罪的人一樣。
【English Translation】 English version The post is about four situations: 1. Labeled guilty or not guilty (referring to cases that have been determined or not yet determined). 2. Encountering disasters. 3. Reciting the name. 4. Receiving a response. Those who are about to be executed are destined to enter the realm of death. This clarifies the situation of guilty and not guilty. Or the case is under investigation and has not yet been determined, or may be sentenced to imprisonment or exile. Whether sentenced or not, they will be detained and restricted. It explains that the heart of the sage is equivalent to helping those who are imprisoned, regardless of whether they are guilty or not. The instrument worn on the hand is called 'Niu' (handcuffs), worn on the feet is called 'Xie' (shackles), worn on the neck is called 'Jia' (cangue), and locked together with the body is called 'Suo' (chains). These are the names of three wooden instruments and one iron instrument. 'Xi' (detention) refers to detention and obstruction, 'Jian' (inspection) refers to sealing and inspection. Being detained may not be inspected, but being inspected must be detained. Being detained and inspected, worry and fear are even deeper. Birds cry sadly when they are about to die, and people speak good words when they are about to die. If one can recite the name of Avalokitesvara Bodhisattva, the heavy bolts will open by themselves, and the iron and wooden instruments will break and be damaged. Next, citing examples to prove it, the record in the Transmission of Verifications says: Gai Hu was a person from Shanyang, imprisoned and facing the death penalty. For three days and three nights, he recited the name of Avalokitesvara Bodhisattva in his heart without interruption, and he personally saw Avalokitesvara Bodhisattva emit light illuminating him, the chains fell off, and the door opened, and he followed the light and left. After walking twenty miles, the light disappeared. Zhang Chang served as the chief secretary of the Prince of Qiao, and the Prince of Qiao and Zhang Chang were arrested by the Tingwei, Zhang Chang recited the scriptures a thousand times, the chains broke inch by inch, and soon they completely scattered. There are also the deeds of Prime Minister Xu, etc. Third, explaining from the perspective of the Three Contemplations: the essence of hell is prison, and there are also cages and shackles in the realms of ghosts and animals. Asuras are also trapped by the five bonds. Beings in the north and in the heavens are free and unobstructed, and should not have this kind of disaster. After being born into this world, one cannot avoid the misfortune of imprisonment. If one can recite the name of Avalokitesvara Bodhisattva, all these bonds can be broken and damaged. Next, it clarifies that cultivating evil karma is like putting shackles on oneself. Although various karmic forces have power, they will not follow those who have not created karma. If someone creates evil karma, the final retribution will not disappear, so it is said that the retribution will not disappear like an IOU. If someone cultivates various good deeds, but is covered by evil karma, like a large mountain obscuring the sunlight, it will cause the good deeds to be ruined and increase evil karma instead. Evil karma will lead to the bondage of retribution, and there is no way to escape. If you want to get rid of this karmic retribution, you can still remedy it when the conditions are sufficient, quickly recite the name of Avalokitesvara Bodhisattva, which can destroy the karma of the three evil realms. Therefore, the sutra says that wives and children are like chains and instruments, money is like a prison, and the king's law is like a prison register, hindering people from cultivating the Way. From the present perspective, this is the bondage of retribution, and from the past perspective, this is karma. Next, it clarifies the practitioners of the Sravaka vehicle: ordinary people and the saints of the three fruits are all guilty, and Arhats are innocent. The Mahaprajnaparamita Sutra says that although Mahānāga (great dragon) is guilty, he is the same as an innocent person.
在三界獄中。五陰繩所縛三相無常檢束印封之。權實上惑名杻。定慧上惑名械。中道上惑名枷。法身上惑名鎖。如是等束縛行人不能得脫。稱名系念必蒙靈應。若發定慧是械斷。若發權實是杻斷。若破無明是枷斷。法身顯現是鎖斷。入無餘涅槃是縛斷。免三相是離檢。出三界是出獄。此復有通別意。次明支佛六度行通別圓。若論枷鎖猶是地質礙。別圓本觀所起慈悲遍應之義不異於前。若三千大千以表空種。王賊鬼等以表識種。論其十番普應此亦如前論其本觀。今當說菩薩見眾生以空識成果報身。還為空識所惱。修諸善時空識之業亦能壞善。觀空識有三諦之障有三諦之理。如是節節皆起慈悲。悲欲拔眾生苦。慈欲與眾生樂。故凈名云。菩薩觀四大種空種識種皆空空故。無四大無空無識。是為入不二法門。成王三昧能遍十法界垂應。以事中慈悲。救果報空識難。以修善慈悲。救惡業空識難。以三觀慈悲。救煩惱空識難。故知觀音于空識法門而得自在。華嚴三十九善住比丘于虛空中大作佛事。若作圓觀。觀空種因緣性相本末究竟等。則一切十法界悉趣空門。識亦如是。起無綠慈悲熏諸眾生。十法界有機即能一切一時而得解脫。第七怨賊難亦為三。一貼文。二約證。三觀釋。貼文為四。一標難處。二標遭難人。三明有機。四明
【現代漢語翻譯】 現代漢語譯本 在三界（Trialoka）監獄中，眾生被五蘊（Skandha）之繩索束縛，三相（Three marks of existence）無常所檢束，並被印封。權實（Upaya and Reality）上的迷惑名為杻（Niǔ，手銬）。定慧（Samadhi and Prajna）上的迷惑名為械（Xiè，腳鐐）。中道（Middle way）上的迷惑名為枷（Jiā，枷鎖）。法身（Dharmakaya）上的迷惑名為鎖（Suǒ，鎖鏈）。像這樣的束縛使修行人無法解脫。稱念佛名，一心繫念，必定蒙受靈驗。如果發起定慧，就能斬斷腳鐐。如果發起權實，就能斬斷手銬。如果破除無明（Avidya），就能斬斷枷鎖。法身顯現，就能斬斷鎖鏈。進入無餘涅槃（nirvana），就能斬斷束縛。免除三相的束縛，就是脫離檢束。脫離三界，就是出離監獄。這其中又有通途和特別的含義。 接下來闡明支佛（Pratyekabuddha）的六度（Six Paramitas）行，有通途、特別和圓融之分。如果從枷鎖來說，仍然是地質的障礙。特別和圓融的本觀所生起的慈悲，普遍應化的意義與前面所說沒有不同。如果用三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）來表示空種（Sunyata），用國王、盜賊、鬼等來表示識種（Vijnana）。論及其十番普應，也和前面所說一樣。論及其本觀，現在應當說菩薩（Bodhisattva）見到眾生以空識成就果報身，反而被空識所惱。修習各種善行時，空識的業力也能破壞善行。觀空識有三諦（Three Truths）的障礙，也有三諦的道理。像這樣，每一節都生起慈悲。悲憫想要拔除眾生的痛苦，慈愛想要給予眾生快樂。所以《維摩經》（Vimalakirti Sutra）說：『菩薩觀察四大種（Four elements）、空種、識種都是空，因為空，所以沒有四大、沒有空、沒有識。』這就是進入不二法門（Advaya）。成就王三昧（Samadhi），能夠普遍在十法界（Ten realms）垂應，用事中的慈悲，救度果報空識的災難；用修善的慈悲，救度惡業空識的災難；用三觀（Three kinds of contemplation）的慈悲，救度煩惱空識的災難。所以知道觀音（Avalokitesvara）在空識法門中得到自在。《華嚴經》（Avatamsaka Sutra）中三十九善住比丘（Bhiksu）在虛空中大作佛事。如果作圓觀，觀察空種的因緣、性相、本末、究竟等，那麼一切十法界都趨向空門，識也是這樣。生起無緣慈悲熏習眾生，十法界有根機就能一切一時得到解脫。第七怨賊難也有三種：一是貼文，二是約證，三是觀釋。貼文有四：一是標明災難之處，二是標明遭遇災難的人，三是說明有根機，四是說明
【English Translation】 English version In the prison of the Three Realms (Trialoka), beings are bound by the ropes of the Five Skandhas (Skandha), restrained by the Three Marks of Existence (Three marks of existence), and sealed. Delusion regarding Upaya and Reality (Upaya and Reality) is called Niǔ (Niǔ, handcuffs). Delusion regarding Samadhi and Prajna (Samadhi and Prajna) is called Xiè (Xiè, shackles). Delusion regarding the Middle Way (Middle way) is called Jia (Jiā, cangue). Delusion regarding the Dharmakaya (Dharmakaya) is called Suǒ (Suǒ, chains). Such bondage prevents practitioners from attaining liberation. Reciting the Buddha's name and focusing the mind will surely receive a spiritual response. If Samadhi and Prajna are aroused, the shackles will be broken. If Upaya and Reality are aroused, the handcuffs will be broken. If ignorance (Avidya) is destroyed, the cangue will be broken. When the Dharmakaya manifests, the chains will be broken. Entering Nirvana (nirvana) without remainder breaks the bonds. Being free from the Three Marks is to be free from restraint. Leaving the Three Realms is to leave the prison. This also has general and specific meanings. Next, the Six Paramitas (Six Paramitas) practice of Pratyekabuddhas (Pratyekabuddha) will be explained, with general, specific, and perfect distinctions. If we talk about cangues and chains, they are still material obstacles. The compassion arising from the fundamental contemplation of the specific and perfect is no different from what was said before in terms of the meaning of universal response. If the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu) is used to represent the Sunyata (Sunyata), and kings, thieves, ghosts, etc., are used to represent Vijnana (Vijnana). Discussing its ten universal responses is also the same as before. Discussing its fundamental contemplation, now it should be said that Bodhisattvas (Bodhisattva) see beings achieving a retribution body with Sunyata and Vijnana, but are instead troubled by Sunyata and Vijnana. When cultivating various good deeds, the karma of Sunyata and Vijnana can also destroy good deeds. Contemplating Sunyata and Vijnana has the obstacles of the Three Truths (Three Truths), and also has the principles of the Three Truths. In this way, compassion arises at every stage. Compassion desires to remove the suffering of beings, and loving-kindness desires to give beings happiness. Therefore, the Vimalakirti Sutra (Vimalakirti Sutra) says: 'Bodhisattvas observe that the Four Elements (Four elements), Sunyata, and Vijnana are all empty. Because of emptiness, there are no Four Elements, no Sunyata, and no Vijnana.' This is entering the non-dual Dharma gate (Advaya). Achieving the King Samadhi (Samadhi) can universally respond in the Ten Realms (Ten realms), using compassion in events to save the calamity of retribution Sunyata and Vijnana; using compassion in cultivating good deeds to save the calamity of evil karma Sunyata and Vijnana; using the compassion of the Three Contemplations (Three kinds of contemplation) to save the calamity of afflictions Sunyata and Vijnana. Therefore, it is known that Avalokitesvara (Avalokitesvara) attains freedom in the Dharma gate of Sunyata and Vijnana. In the Avatamsaka Sutra (Avatamsaka Sutra), the thirty-nine virtuous Bhikshus (Bhiksu) perform great Buddha deeds in the empty space. If one performs perfect contemplation, observing the causes, conditions, nature, characteristics, origin, end, and ultimate of Sunyata, then all Ten Realms will tend towards the gate of emptiness, and so will Vijnana. Arousing causeless compassion to influence beings, if the Ten Realms have the capacity, they can all attain liberation at once. The seventh difficulty of enemies and thieves also has three aspects: first, posting the notice; second, making an agreement; and third, explaining through contemplation. Posting the notice has four aspects: first, indicating the place of calamity; second, indicating the person encountering the calamity; third, explaining that there is capacity; and fourth, explaining
應。難處者先明處。即是大千國土。次明難即滿中怨賊滿中假設之辭也。國曠賊多聖力能救顯功之至也。怨者此難重也。賊本求財怨本奪命。今怨為賊必財命兩圖。若過去流血名怨。現在奪財名賊。如此怨賊遍滿大千尚能護之。輕者豈不能救也。二標遭難人者。即商主也。此又為四。一明主。二有從。三懷寶。四涉險。商者訓量。此人擇識貴賤善解財利商量得宜。堪為商人之主。既有商主即有將領。諸商人既涉險遠所赍者。必是難得之貨。故言重寶也。險路者或可曠絕幽隘。名為險路。或值怨賊衝出之處。名為險路者也。機者亦四。先明一人安慰。二勸稱名。三嘆德。四眾人俱稱。所以安慰者止其恐怖也。所以勸稱名者設其上策也。所以嘆德者獎令定膽也。若不安慰則怖遽慞惶。雖安慰止怖。若不設計唐慰何益。故勸稱名。雖勸稱名。若不嘆德設計。則心不定膽亦不勇。所以嘆德。故知此菩薩決定能施無畏。決果依憑三義既足。俱時稱唱機應即得解脫也。南無雲歸命。亦稱為救我。次結口機也。今言觀音勢力既大加護亦曠。豈止七難而已。當知遍法界皆能救護。故言巍巍。巍巍者。重明高累之辭也。明觀音之力出於分段之外豎應二土。故言重明。載沐神應故言高累。以是義故。故言巍巍如是也。二約事證者。應驗傳云
【現代漢語翻譯】 現代漢語譯本 應（應該）。難處者先明處（先要明白身處何種困境）。即是大千國土（即身處廣闊的大千世界）。次明難即滿中怨賊滿中假設之辭也（其次要明白所遭遇的困難，即充滿怨恨的盜賊，這是一種假設的說法）。國曠賊多聖力能救顯功之至也（國土廣闊，盜賊眾多，聖人的力量能夠救助，彰顯其功德之大）。怨者此難重也（怨恨，說明此困難非常嚴重）。賊本求財怨本奪命（盜賊本來只是求財，怨恨則會奪人性命）。今怨為賊必財命兩圖（現在怨恨化為盜賊，必定是圖謀錢財和性命）。若過去流血名怨（如果過去有流血事件，就結下怨恨）。現在奪財名賊（現在被奪取錢財，就是盜賊）。如此怨賊遍滿大千尚能護之（如此怨賊遍佈整個大千世界，尚且能夠保護），輕者豈不能救也（較輕的災難難道不能救助嗎）。 二標遭難人者（第二部分，說明遭遇災難的人）。即商主也（就是商隊的首領）。此又為四（這種情況又分為四種）。一明主（一是英明的首領）。二有從（二是有隨從）。三懷寶（三是懷有珍寶）。四涉險（四是冒險）。商者訓量（商，意味著衡量）。此人擇識貴賤善解財利商量得宜（這個人能夠辨別貨物貴賤，善於理解財利，商議得當），堪為商人之主（堪稱商隊的首領）。既有商主即有將領（既然有商隊首領，就有將領）。諸商人既涉險遠所赍者（眾商人既然要冒險遠行，所攜帶的），必是難得之貨（必定是難得的貨物）。故言重寶也（所以說是珍寶）。險路者或可曠絕幽隘（險路，或許是空曠荒涼、幽深狹窄的地方），名為險路（稱為險路）。或值怨賊衝出之處（或者遇到怨賊衝出來的地方），名為險路者也（也稱為險路）。 機者亦四（應對的方法也有四種）。先明一人安慰（首先是有一個人進行安慰）。二勸稱名（二是勸說稱念名號）。三嘆德（三是讚歎功德）。四眾人俱稱（四是眾人一起稱念）。所以安慰者止其恐怖也（之所以要安慰，是爲了止息他們的恐懼）。所以勸稱名者設其上策也（之所以勸說稱念名號，是爲了提供最好的方法）。所以嘆德者獎令定膽也（之所以讚歎功德，是爲了鼓勵他們堅定膽量）。若不安慰則怖遽慞惶（如果不進行安慰，就會恐懼慌亂）。雖安慰止怖（即使安慰能夠止息恐懼），若不設計唐慰何益（如果不提供方法，徒勞安慰又有什麼用）。故勸稱名（所以勸說稱念名號）。雖勸稱名（即使勸說稱念名號），若不嘆德設計（如果不讚嘆功德，提供方法），則心不定膽亦不勇（那麼內心就不會安定，膽量也不會勇敢）。所以嘆德（所以要讚歎功德）。故知此菩薩決定能施無畏（所以知道這位菩薩一定能夠施予無畏）。決果依憑三義既足（決定結果，依靠這三種意義已經足夠）。俱時稱唱機應即得解脫也（同時稱念，機緣相應就能得到解脫）。南無雲歸命（南無，意為歸命）。亦稱為救我（也可以稱念為救我）。次結口機也（其次是總結口頭上的方法）。今言觀音勢力既大加護亦曠（現在說觀音菩薩的勢力廣大，加持和護佑也廣闊）。豈止七難而已（難道僅僅是七種災難而已嗎）。當知遍法界皆能救護（應當知道遍佈整個法界都能救護）。故言巍巍（所以說巍巍）。巍巍者（巍巍，意味著）。重明高累之辭也（重重光明，高高積累的讚美之詞）。明觀音之力出於分段之外豎應二土（說明觀音菩薩的力量超越了分段生死，垂直應化于兩個國土）。故言重明（所以說重明）。載沐神應故言高累（承載沐浴神聖的感應，所以說高高積累）。以是義故（因為這個緣故）。故言巍巍如是也（所以說巍巍就是這樣）。 二約事證者（第二部分，用事例來證明）。應驗傳云（應驗傳中說）
【English Translation】 English version Response. The difficult situation should first be understood clearly. This refers to the vast thousandfold world. Next, clarify that the difficulty is filled with resentful thieves, which is a hypothetical description. The country is vast, and the thieves are numerous, but the power of the sage can save, demonstrating the greatness of their merit. Resentment indicates the severity of the difficulty. Thieves originally seek wealth, while resentment aims to take lives. Now, resentment has become thieves, surely plotting for both wealth and life. If past bloodshed is called resentment, present theft is called thieves. If such resentful thieves fill the entire thousandfold world and can still be protected, how can lighter difficulties not be saved? The second part identifies the person encountering difficulties, who is the leader of the merchants. This can be further divided into four aspects: first, an enlightened leader; second, followers; third, possessing treasures; and fourth, venturing into danger. 'Merchant' means to measure. This person can discern the value of goods, understands profit, and negotiates appropriately, making them suitable as the leader of the merchants. Since there is a merchant leader, there are also generals. Since the merchants are venturing far into dangerous places, what they carry must be rare goods, hence the term 'precious treasures.' Dangerous roads may be desolate and narrow places, called dangerous roads, or places where resentful thieves may suddenly appear, also called dangerous roads. The methods of response are also fourfold: first, one person offers comfort; second, they encourage the recitation of the name; third, they praise the virtues; and fourth, everyone recites together. The reason for offering comfort is to stop their fear. The reason for encouraging the recitation of the name is to provide the best strategy. The reason for praising the virtues is to encourage them to strengthen their courage. If there is no comfort, they will be fearful and panicked. Even if comfort stops the fear, what is the use of empty comfort without a plan? Therefore, encourage the recitation of the name. Even if the name is recited, if the virtues are not praised and a plan is not provided, the mind will not be stable, and courage will not be strong. Therefore, praise the virtues. Thus, it is known that this Bodhisattva can definitely bestow fearlessness. The decisive result relies on these three meanings being sufficient. Reciting together at the same time, the opportunity will respond, and liberation will be attained. 'Namo' means to take refuge. It can also be recited as 'Save me.' Next, conclude the verbal method. Now it is said that Avalokiteśvara's power is great, and their blessing and protection are vast. Is it only limited to seven difficulties? It should be known that they can save and protect throughout the entire Dharma realm. Therefore, it is said 'lofty, lofty.' 'Lofty, lofty' means repeated brightness and accumulated praise. It clarifies that Avalokiteśvara's power transcends segmented existence and responds vertically in two lands. Therefore, it is said 'repeated brightness.' Bearing and bathing in divine responses, therefore it is said 'highly accumulated.' Because of this meaning, it is said 'lofty, lofty' is like this. The second part uses examples to prove it. The Record of Verified Responses says:
。慧達以晉隆安二年。北隴上掘甘草。於時羌餓捕人食之。達為羌所得閉在柵中。擇肥者先食。達急一心稱名誦經。食餘人稍盡。唯達並一小兒次擬明日。達竟夜誦猶冀一感。向曉羌來取之。忽見一虎從草透出咆哮。諸羌散走虎因嚙柵作一穴而去。達將小兒走叛得免。又裴安起從虜叛還。南至河邊不能得過。望見追騎在後死至須臾。於是稱觀世音。見一白狼安起透抱。一擲便過南岸。即失狼所。追騎共在北岸望之嘆惋無極。道明於武原劫奪船道往徑遇賊難等。三觀釋者。若果報論怨賊者。從地獄至第六天皆有斗諍。如阿含云。忉利戰不如修羅。索援至第六天。如此怨會稱名得脫也。次修善時惡多是怨。猶如冰炭。稱名惡退善業成就。如闇滅明生。次明煩惱為怨賊者。一切煩惱是出世法怨。商主是三師羯磨。受戒人是商人。無作戒是重寶。五塵是怨賊。或法師是商主。商人是徒眾。理教是重寶。兩遇魔事是怨賊。或心王是商主。心數是商人。正觀之智是重寶。覺觀為怨賊。或般若是商主。五度萬行是商人。法性實相是重寶。六蔽是怨賊。將此意歷諸教義自在作。悉成稱名即得解脫也。複次約怨賊難結成別圓慈悲應。例前可解云云。
觀音義疏捲上 大正藏第 34 冊 No. 1728 觀音義疏
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【現代漢語翻譯】 現代漢語譯本 慧達在晉朝隆安二年，在北隴上挖掘甘草。當時羌人飢餓，捕捉人來吃。慧達被羌人抓住，關在柵欄中。羌人選擇肥胖的人先吃。慧達緊急中一心稱念佛名，誦讀經文。被吃的人漸漸減少，只剩下慧達和一個小孩子，被安排在第二天吃。慧達整夜誦經，希望能夠得到感應。快到黎明時，羌人來抓他，忽然看見一隻老虎從草叢中跳出來咆哮。羌人四散逃走，老虎咬破柵欄，弄出一個洞就離開了。慧達帶著小孩子逃跑，得以倖免。 又，裴安起從虜地逃叛回來，向南走到河邊，無法渡過。望見追趕的騎兵在後面，性命危在旦夕。於是稱念觀世音菩薩的名號。看見一隻白狼，安起抱著它，被一下子投到南岸。隨即白狼消失了。追趕的騎兵一同在北岸望著，嘆息惋惜，無以復加。 道明在武原劫奪船隻，前往某地，途中遇到賊難等等。三種觀點的解釋是：如果從果報論的角度來看，怨賊是從地獄到第六天都有爭鬥。如《阿含經》所說，忉利天與阿修羅的戰爭，需要向第六天求援。如此怨恨相會，稱念佛名就能得到解脫。其次，修行善業時，惡業多是怨敵，猶如冰炭。稱念佛名，惡業退散，善業成就，如黑暗消滅，光明生起。其次，說明煩惱是怨賊，一切煩惱是出世法的怨敵。商主是三師羯磨（指受戒時的羯磨儀軌），受戒人是商人，無作戒（指受戒后自然生起的戒體）是重寶，五塵（色、聲、香、味、觸）是怨賊。或者法師是商主，商人是徒眾，理教是重寶，內外遇到的魔事是怨賊。或者心王（指心識）是商主，心數（指心理活動）是商人，正觀的智慧是重寶，覺觀（指粗細念頭）是怨賊。或者般若是商主，五度萬行是商人，法性實相是重寶，六蔽（指六種障礙修行的煩惱）是怨賊。將這個意思運用到各種教義中，自在地發揮，都能成就稱念佛名就能得到解脫的道理。再次，約怨賊之難，結成別圓慈悲的應化，可以參照前面的解釋。
《觀音義疏》捲上 大正藏第 34 冊 No. 1728 《觀音義疏》
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【English Translation】 English version Hui Da, in the second year of the Long'an era of the Jin Dynasty, was digging for licorice root in Beilong. At that time, the Qiang people were starving and capturing people to eat. Hui Da was captured by the Qiang and imprisoned in a fence. The Qiang people chose the fattest to eat first. In his urgency, Hui Da single-mindedly recited the Buddha's name and scriptures. The number of people eaten gradually decreased, leaving only Hui Da and a small child, who were scheduled to be eaten the next day. Hui Da recited scriptures all night, hoping to receive a response. As dawn approached, the Qiang people came to seize him, when suddenly a tiger jumped out of the grass and roared. The Qiang people scattered and fled, and the tiger bit through the fence, making a hole and leaving. Hui Da took the child and fled, thus escaping. Furthermore, Pei Anqi defected from captivity and returned. Heading south, he reached the riverbank but could not cross. Seeing the pursuing cavalry behind him, his life was in imminent danger. Thereupon, he recited the name of Avalokiteshvara (Guanshiyin, meaning 'Observing the Sounds of the World'). He saw a white wolf, which Anqi embraced, and was thrown across to the south bank. Immediately, the white wolf disappeared. The pursuing cavalry stood together on the north bank, watching with boundless sighs and regret. Dao Ming, in Wuyuan, robbed ships and traveled to a certain place, encountering bandit difficulties, and so on. The three perspectives of explanation are: If viewed from the perspective of karmic retribution, vengeful bandits exist in struggles from hell to the sixth heaven. As the Agama Sutra says, the war between the Trayastrimsha Heaven and the Asuras requires seeking aid from the sixth heaven. In such encounters of hatred, reciting the Buddha's name can lead to liberation. Secondly, when cultivating good deeds, evil deeds are often enemies, like ice and charcoal. Reciting the Buddha's name causes evil deeds to recede and good deeds to be accomplished, like darkness disappearing and light arising. Thirdly, explaining that afflictions are vengeful bandits, all afflictions are enemies of transcendent dharma. The 'merchant lord' is the three teachers' karma (referring to the karma ritual during ordination), the ordained person is the merchant, the 'non-arising precepts' (referring to the precept body that naturally arises after ordination) are precious treasures, and the five dusts (form, sound, smell, taste, touch) are vengeful bandits. Alternatively, the Dharma master is the merchant lord, the disciples are the merchants, the principles and teachings are precious treasures, and the demonic events encountered internally and externally are vengeful bandits. Or the mind-king (referring to consciousness) is the merchant lord, the mental functions are the merchants, the wisdom of right contemplation is a precious treasure, and initial and sustained thought (referring to coarse and subtle thoughts) are vengeful bandits. Or Prajna (wisdom) is the merchant lord, the five perfections and myriad practices are the merchants, the Dharma-nature reality is a precious treasure, and the six obscurations (referring to the six afflictions that hinder practice) are vengeful bandits. Applying this meaning to various teachings and freely elaborating on it, one can achieve the principle that reciting the Buddha's name leads to liberation. Furthermore, concerning the difficulty of vengeful bandits, it concludes with the transformation of separate and complete compassion, which can be understood by referring to the previous explanations.
Commentary on the Avalokiteshvara Sutra, Volume 1 Taisho Tripitaka, Volume 34, No. 1728, Commentary on the Avalokiteshvara Sutra
Ava
音義疏卷下
隋天臺智者大師說 弟子灌頂記
第二從若有眾生多於淫慾去。是明意機也。釋此為二。初貼文二觀解。貼文為二。初正明意機。次結意機。意機約三毒為三章。章各有三。一明有苦。二默唸。此兩即是明機。三明離即是明其應三也。通稱毒者。侵害行人喻之如毒。但名有單復。有人解云。三毒多者不知其是過故不求觀音。少者念觀音梵行之德。所以能感。意謂此解乖文。文云。若有眾生多於淫慾念即得離。云何對面違經耶。今明三毒多者。能念觀音菩薩有力令多得離。何況少相。此則以多況少爾。大論云。女人違戒垢謗法餘殃。不擇禽獸不避高墻廣塹之難。不計名聞德行。破家亡國滅族傾宗。禍延其身。如術婆伽禍延其國。如周敗褒姒。凈住及禪經明。多欲人有欲蟲男蟲淚出而青白。女蟲吐血而紅赤。又言。有欲鬼嬈動其心令生倒惑。如大經云。若習近貪慾是報熟時。此舉多欲相也。若少欲人蟲鬼潛伏。無過狂醉是少欲相。瞋恚多者今世人不喜見。如渴馬護水如射師子母。故遺教云。劫功德賊無過瞋恚。華嚴云。一念瞋起障百法明門。菩薩以瞋乖慈障道事重。大集云。一念起瞋一切魔鬼得便。涅槃云。習近瞋恚。若例淫恚亦應有鬼。如柰女經。瞋則有蝎蟲是名多瞋相。與上相違是瞋少相愚
【現代漢語翻譯】 現代漢語譯本 《音義疏》卷下
隋朝天臺智者大師說 弟子灌頂記錄
第二段從『若有眾生多於淫慾』開始。這是說明意機。解釋這段分為兩部分。首先是貼合經文的二觀解。貼合經文又分為兩部分。首先是正面說明意機，其次是總結意機。意機圍繞貪嗔癡三毒分為三章。每章各有三點。一是說明有苦，二是默唸。這兩點就是說明機。三是說明離，也就是說明其應。通稱之為毒，是因為它侵害修行人，比喻為毒藥。但名稱有單稱和複稱。有人解釋說，三毒多的人不知道這是過錯，所以不求觀音。少的人念觀音梵行的功德，所以能夠感應。我認為這種解釋不符合經文。經文說：『若有眾生多於淫慾，念即得離。』怎麼能當面違背經文呢？現在說明三毒多的人，能夠念觀音菩薩，菩薩有力，令多者得離。何況是少相？這正是以多來比況少。大論說，女人違背戒律，污垢誹謗佛法，還有剩餘的災禍。不選擇禽獸，不避開高墻深溝的阻礙，不顧及名聲德行，敗壞家庭，亡國滅族，傾覆宗廟，禍患延及自身。比如術婆伽的災禍延及她的國家，比如周幽王因為褒姒而亡國。凈住和禪經中說明，多欲的人有欲蟲，男蟲流出的眼淚是青白色的，女蟲吐出的血是紅色的。又說，有欲鬼擾動他的心，使他產生顛倒迷惑。如《大般涅槃經》所說，如果習慣於貪慾，這是報應成熟的時候。這是舉例說明多欲的相狀。如果少欲的人，蟲鬼潛伏，沒有過分的狂醉，這是少欲的相狀。瞋恚多的人，今世人不喜見。如同口渴的馬保護水源，如同射箭的人射殺獅子。所以《遺教經》說，劫奪功德的賊，沒有超過瞋恚的。華嚴經說，一念瞋起，障礙百法明門。菩薩認為瞋恚違背慈悲，障礙道業，事情嚴重。大集經說，一念起瞋，一切魔鬼得便。涅槃經說，習慣於瞋恚。如果按照淫慾和瞋恚的例子，也應該有鬼。如《柰女經》所說，瞋恚則有蝎蟲，這叫做多瞋相。與上面的相狀相反，這是瞋少相。愚癡
【English Translation】 English version Commentary and Notes on the Sounds and Meanings, Scroll 2
Said by Great Master Zhiyi of Tiantai, Sui Dynasty. Recorded by his disciple, Guanding
The second section starts from 'If there are sentient beings with excessive lust.' This clarifies the intent and mechanism (意機). The explanation is divided into two parts. First, an interpretation based on the text with two contemplations. This textual interpretation is further divided into two parts. First, a direct explanation of the intent and mechanism; second, a conclusion on the intent and mechanism. The intent and mechanism are organized into three chapters based on the three poisons (三毒): greed (貪), hatred (瞋), and delusion (癡). Each chapter has three points. First, clarifying the existence of suffering; second, silent contemplation. These two points clarify the mechanism. Third, clarifying liberation, which clarifies the response. They are collectively called poisons because they harm practitioners, likened to poison. However, the names can be singular or plural. Some interpret that those with much of the three poisons do not know it is a fault, so they do not seek Guanyin (觀音 - Avalokiteśvara). Those with less recite the virtues of Guanyin's pure conduct (梵行), so they can receive a response. I think this interpretation contradicts the text. The text says, 'If there are sentient beings with excessive lust, they will be liberated upon reciting.' How can one directly contradict the scripture? Now, I clarify that those with much of the three poisons, if they can recite Guanyin Bodhisattva, the Bodhisattva has the power to liberate them. How much more so for those with less? This is precisely using the many to illustrate the few. The Mahaprajnaparamita Sutra (大論) says that women who violate precepts, defile and slander the Dharma, have remaining calamities. They do not choose beasts, do not avoid high walls and deep trenches, do not consider fame and virtue, ruin families, destroy countries, exterminate clans, and overturn temples, with misfortune extending to themselves. For example, the misfortune of Supavasa (術婆伽) extended to her country, like the Zhou dynasty's downfall due to Bao Si (褒姒). The Sutra on Pure Abiding (凈住) and the Meditation Sutra (禪經) clarify that lustful people have lust worms; the tears of male worms are bluish-white, and the blood vomited by female worms is reddish. It also says that lustful ghosts disturb their minds, causing them to generate inverted delusions. As the Nirvana Sutra (大般涅槃經) says, if one is accustomed to greed, this is when the retribution matures. This exemplifies the appearance of excessive lust. If one has little lust, the worms and ghosts lie dormant, without excessive madness or drunkenness; this is the appearance of little lust. Those with much anger are disliked by people in this life, like a thirsty horse protecting water, like an archer shooting a lioness. Therefore, the Sutra of the Bequeathed Teachings (遺教經) says that there is no thief of merit greater than anger. The Avatamsaka Sutra (華嚴經) says that a single thought of anger obstructs the hundred gates of wisdom. Bodhisattvas consider anger to contradict compassion and obstruct the path, a serious matter. The Mahasamghata Sutra (大集經) says that a single thought of anger gives all demons an opportunity. The Nirvana Sutra (涅槃經) says to be accustomed to anger. If we follow the examples of lust and anger, there should also be ghosts. As the Sutra of the Naïve Woman (柰女經) says, anger has scorpions; this is called the appearance of much anger. The opposite of the above appearance is the appearance of little anger. Ignorance (愚癡)
癡多者邪畫諸見。撥無因果謗毀大乘。如大經。例前亦應有蟲鬼。三毒過患如此。欲離此故至心存念觀音。即得離也。有人解云。起伏相違稱之為離。非滅離也。今謂經文說離何意言非。若依請觀音者。凈於三毒根成佛道無疑。今作十番明救三毒。三番是伏惑論離。七番是斷惑論離也。
問。離煩惱須智慧。但念豈得離耶。
答。經稱常念即是正念。體達煩惱性無所有。住貪慾際即是實際。絕四句無能無所念性清凈。如此正念非是智慧。更何處覓智慧。此慧不離煩惱。其誰能離耶。若如所難必須別用。智慧破煩惱者。此則有惑可斷有智慧斷。非唯惑不可斷慧還成惑。豈得名斷惑之慧耶。今此正念不以色念不以非色念。如是四句亦以色念亦以非色念。如是四句或次第論非念。或不次第論非念。或不次第論念。或次第論念。或次第論離。或不次第論離。次就觀解者。七番例上可解。今但順逆兩意約界外作也。不取分段三毒相。今取善欲之心名貪。大經云。一切善法欲為其本。二乘欲樂涅槃名貪。厭生死名瞋。不達此理名癡。開三毒即有八萬四千宛然具足。凈名云。結習未盡華則著身。二乘未斷此三毒。即變易三毒相也。未斷別惑菩薩亦同有此三毒。故云菩薩貪求佛法于恒沙劫未曾暫舍。多學問無厭足即貪相。
【現代漢語翻譯】 現代漢語譯本 愚癡的人會產生各種錯誤的見解，否定因果，誹謗大乘佛法。正如《大般涅槃經》所說，這種情況也可能導致蟲類和鬼怪的產生。貪嗔癡三毒的過患就是如此。想要脫離這些過患，就要至誠地憶念觀世音菩薩，這樣就能脫離。有人解釋說，『離』是指起伏相違，而不是滅除。但我認為經文既然說是『離』，為何又說不是滅除呢？如果依靠祈請觀世音菩薩，就能凈化三毒的根本，成就佛道無疑。現在我用十種方式來說明如何救度三毒，其中三種是伏惑論的『離』，七種是斷惑論的『離』。
問：脫離煩惱需要智慧，僅僅唸誦怎麼能脫離呢？
答：經中說『常念』就是『正念』，體悟到煩惱的自性本無所有，安住于貪慾的邊際就是實際。超越四句，無能念者，無所念者，自性清凈。這樣的正念不是智慧，還要到哪裡去尋找智慧呢？這種智慧不離煩惱，又有誰能脫離呢？如果像你所問的那樣，必須另外用智慧來破除煩惱，那就意味著有煩惱可斷，有智慧可斷。這樣不僅煩惱無法斷除，智慧反而會變成煩惱，怎麼能稱之為斷惑的智慧呢？現在這種正念，不是用色來念，也不是用非色來念。像這樣的四句，或者用色來念，或者用非色來念。像這樣的四句，或者按次第來說非念，或者不按次第來說非念，或者不按次第來說念，或者按次第來說念，或者按次第來說離，或者不按次第來說離。接下來就觀解來說，七種方式可以參照上面的解釋。現在只是順逆兩種意思，從界外來說。不取分段三毒之相。現在取善欲之心名為貪。 《大般涅槃經》說，一切善法以欲為根本。二乘人貪求涅槃的快樂也名為貪，厭惡生死名為嗔，不明白這個道理名為癡。展開三毒，就有八萬四千種煩惱宛然具足。《維摩詰經》說，結習未盡，花則著身。二乘人未斷除這三毒，就是變易三毒之相。未斷除別惑的菩薩也同樣有這三毒。所以說菩薩貪求佛法，于恒河沙劫的時間裡未曾暫時捨棄。多學習而沒有厭足，就是貪的表現。
【English Translation】 English version Those who are foolish generate various wrong views, deny cause and effect, and slander the Mahayana teachings. As stated in the Mahaparinirvana Sutra, this situation can also lead to the generation of insects and ghosts. Such are the faults of the three poisons (greed, hatred, and delusion). To escape these faults, one should sincerely remember and contemplate Avalokiteshvara (Guanyin, the Bodhisattva of Compassion), and thus one can escape. Some explain that 'escape' refers to rising and falling in opposition, not complete eradication. But I say, since the sutra says 'escape,' why say it is not eradication? If one relies on invoking Avalokiteshvara, one can purify the root of the three poisons and undoubtedly achieve Buddhahood. Now I will explain in ten ways how to save from the three poisons, of which three are 'escape' in terms of subduing delusion, and seven are 'escape' in terms of severing delusion.
Question: Escaping from afflictions requires wisdom. How can one escape merely by reciting?
Answer: The sutra says 'constant mindfulness' is 'right mindfulness.' Realize that the nature of afflictions is without any inherent existence, and abiding at the edge of desire is precisely reality. Transcending the four phrases (existence, non-existence, both, neither), there is no one who is mindful, and nothing to be mindful of; the nature is pure. If such right mindfulness is not wisdom, where else can one seek wisdom? This wisdom does not leave afflictions; who then can escape? If, as you ask, one must separately use wisdom to break through afflictions, then it means there are afflictions to be severed and intelligence to sever them. In this case, not only can afflictions not be severed, but wisdom will also become an affliction. How can this be called wisdom that severs delusion? Now, this right mindfulness is not mindful with form, nor is it mindful without form. Like these four phrases, either one is mindful with form, or one is mindful without form. Like these four phrases, either one speaks of non-mindfulness in sequence, or one speaks of non-mindfulness out of sequence, or one speaks of mindfulness out of sequence, or one speaks of mindfulness in sequence, or one speaks of escape in sequence, or one speaks of escape out of sequence. Next, in terms of contemplation and understanding, the seven ways can be understood by referring to the above explanations. Now, it is only about the two meanings of forward and reverse, speaking from beyond the realm. It does not take the aspect of the three poisons in segments. Now, taking the mind of good desire is called greed. The Mahaparinirvana Sutra says, 'All good dharmas take desire as their root.' The Two Vehicles (Shravakas and Pratyekabuddhas) desiring the joy of Nirvana is also called greed, hating birth and death is called hatred, and not understanding this principle is called delusion. Expanding the three poisons, there are fully present eighty-four thousand afflictions. The Vimalakirti Sutra says, 'If the residual habits are not exhausted, the flowers will cling to the body.' The Two Vehicles have not severed these three poisons, which are the aspects of the three poisons of transformation. Bodhisattvas who have not severed separate delusions also have these three poisons. Therefore, it is said that Bodhisattvas greedily seek the Buddha Dharma, and have never abandoned it even for a moment in countless kalpas. Much learning without satisfaction is the manifestation of greed.
惡賤二乘不喜聞其名。故言寧起惡癩野干心不起二乘心。如大樹折枝之譬。豈非瞋相。無明重數甚多。佛菩提智之所能斷。佛性未了了者皆是癡相。欲除此三煩惱故。常念觀音隨機應赴即得永離。永離有兩種。若此菩薩于生身中全未除別惑。就變易論全未永離。若生身中已侵別惑。就變易中除殘論永離。次明逆說三毒觀者。一切眾生名為少欲瞋癡。何以故。止瞋三途之苦。貪人天之樂。二乘只瞋生死欲得涅槃樂。皆名為少。菩薩不爾。樂求佛法非但求一佛法。遍求一切不可說佛法。如海吞眾流猶自不滿。非但不受生死亦不受涅槃。故大品五不受此即大瞋。無明力大佛智慧斷。菩薩于無明大力之惑尚在。又癡如虛空不可盡。乃至老死如虛空不可盡。如此三毒即為三法門。一取二舍三不取不捨。大慈大悲四攝十力無畏三昧解脫無上菩提。凈佛國土化度眾生。名為取門。即大貪也。一切法空無所有不住不著。般若如大火炎四邊不可取。大涅槃空迦毗羅城空。言語道斷心行處滅。不以四句得菩提。無得無證即是舍門。名為大瞋也。中道非取非舍。不憎不愛。不斷不常。無去無來。無生無滅。如鏡中像不可見而見。見而不可見。非可見非不可見。遮二邊故不可言說。凈名杜口名為中道。此即大癡。故文殊云。我是貪慾尸利瞋恚尸
【現代漢語翻譯】 現代漢語譯本 厭惡鄙視二乘（聲聞和緣覺）之人，不喜聽聞他們的名號。所以說，寧願生起惡癩野干（一種野獸）之心，也不願生起二乘之心。如同大樹折斷樹枝的比喻。這難道不是嗔恨之相嗎？無明（佛教術語，指對事物真相的迷惑）的重數極多，只有佛的菩提智慧才能斷除。佛性尚未完全明瞭的人，都是愚癡之相。爲了去除這三種煩惱，應當時常唸誦觀音菩薩，觀音菩薩會隨機應赴，這樣就能永遠脫離煩惱。永遠脫離有兩種情況：如果這位菩薩在生身中完全沒有去除其他迷惑，從變易生死的角度來說，就完全沒有永遠脫離；如果在生身中已經開始去除其他迷惑，從變易生死的角度來說，去除殘餘的迷惑，就可以說是永遠脫離。接下來闡明逆說三毒（貪、嗔、癡）的觀法：一切眾生都可以稱為少欲、少嗔、少癡。為什麼呢？因為他們只是停止了三途（地獄、餓鬼、畜生）的痛苦，貪求人天（人道和天道）的快樂。二乘之人只是嗔恨生死，想要得到涅槃的快樂，都可以稱為『少』。菩薩不是這樣。他們樂於尋求佛法，而且不僅僅尋求一種佛法，而是普遍尋求一切不可說的佛法。如同大海吞納眾多的河流，仍然不滿足。他們不僅不受生死，也不受涅槃。所以《大品般若經》說五不受，這就是大嗔。無明的力量強大，只有佛的智慧才能斷除。菩薩對於無明這種強大的迷惑仍然存在。而且愚癡就像虛空一樣，不可窮盡，乃至衰老和死亡也像虛空一樣，不可窮盡。這樣，三毒就成為三種法門：一取，二舍，三不取不捨。大慈大悲，四攝（佈施、愛語、利行、同事），十力（如來所具有的十種力量），無畏（佛的無所畏懼），三昧（禪定），解脫，無上菩提（最高的覺悟），清凈佛國土，化度眾生，這稱為取門，也就是大貪。一切法都是空性的，沒有實在的自性，不住著于任何事物。般若（智慧）如同大火的火焰，四邊都不可取。大涅槃是空性的，迦毗羅城（佛陀的故鄉）也是空性的。言語的道路斷絕，心識的活動止息。不以四句（有、無、亦有亦無、非有非無）來獲得菩提，無所得無所證，這就是舍門，稱為大嗔。中道是不取不捨，不憎恨也不愛戀，不斷滅也不恒常，無去也無來，無生也無滅。如同鏡中的影像，不可見卻又彷彿可見，可見卻又不可見，非可見也非不可見。遮蔽了兩個極端，所以不可言說。凈名（維摩詰）的沉默不語，就稱為中道。這就是大癡。所以文殊菩薩說：『我是貪慾尸利（吉祥），我是嗔恚尸』
【English Translation】 English version Those who despise the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) do not like to hear their names. Therefore, it is said, 'Rather arise the mind of a vile, leprous jackal than arise the mind of a Śrāvaka or Pratyekabuddha.' It is like the analogy of a large tree breaking a branch. Is this not an appearance of anger? The number of layers of Avidyā (ignorance) is extremely numerous, and only the Bodhi-wisdom of the Buddha can sever them. Those who have not fully understood Buddha-nature are all appearances of delusion. In order to remove these three afflictions, one should constantly recite the name of Avalokiteśvara (the Bodhisattva of Compassion), who responds according to circumstances, and thus one can be eternally liberated. There are two kinds of eternal liberation: if this Bodhisattva has not completely removed other delusions in this life, then from the perspective of transformation and change, there is no complete and eternal liberation. If, in this life, one has already begun to encroach upon other delusions, then from the perspective of transformation and change, the removal of residual delusions can be considered eternal liberation. Next, explaining the contemplation of the three poisons (greed, anger, and delusion) in reverse: all sentient beings can be called having little greed, little anger, and little delusion. Why? Because they only stop the suffering of the three evil paths (hell, hungry ghosts, and animals), and crave the pleasures of humans and gods. The Śrāvakas and Pratyekabuddhas only hate birth and death and desire the bliss of Nirvāṇa, and all of them can be called 'little.' Bodhisattvas are not like this. They delight in seeking the Dharma of the Buddhas, and not only seek one Dharma, but universally seek all unspeakable Dharmas. Like the ocean swallowing many streams, it is still not satisfied. They not only do not accept birth and death, but also do not accept Nirvāṇa. Therefore, the Mahāprajñāpāramitā Sūtra says 'five non-acceptances,' and this is great anger. The power of ignorance is great, and only the wisdom of the Buddha can sever it. The Bodhisattva still has the delusion of the great power of ignorance. Moreover, delusion is like space, inexhaustible, and even old age and death are like space, inexhaustible. Thus, the three poisons become three Dharma-gates: one, taking; two, relinquishing; three, neither taking nor relinquishing. Great loving-kindness, great compassion, the four means of attraction (giving, kind speech, beneficial action, and identification), the ten powers (of a Tathāgata), fearlessness (of a Buddha), Samādhi (meditative absorption), liberation, unsurpassed Bodhi (supreme enlightenment), purifying Buddha-lands, and transforming sentient beings, this is called the gate of taking, which is great greed. All Dharmas are empty, without inherent existence, not abiding in anything, not attached to anything. Prajñā (wisdom) is like the flames of a great fire, impossible to grasp from any side. Great Nirvāṇa is empty, the city of Kapilavastu (the Buddha's hometown) is also empty. The path of language is cut off, the activity of the mind ceases. Not by the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence) is Bodhi attained, without attainment and without realization, this is the gate of relinquishing, called great anger. The Middle Way is neither taking nor relinquishing, neither hating nor loving, neither cutting off nor being permanent, neither going nor coming, neither arising nor ceasing. Like an image in a mirror, invisible yet seemingly visible, visible yet invisible, neither visible nor invisible. Obscuring the two extremes, therefore it is unspeakable. Vimalakīrti's (Neti) silence is called the Middle Way. This is great delusion. Therefore, Mañjuśrī (the Bodhisattva of Wisdom) said, 'I am greed Śrī (auspiciousness), I am anger Śrī.'
利邪見尸利。此即其明證。欲滿此三法門。常念觀音即得滿愿一切。聖人自行化他無不從此三門而入。離此更無有道。故無行經云。貪慾即是道。恚癡亦如是。如是三法中。具足一切佛法。一切佛法不出萬行波羅蜜。不受三昧廣大之用中道實相。此三法門不可宣示。愍眾生故或作順說或作逆說互有去取。此即四悉檀意赴緣利益。如華嚴四十二明。險難國寶莊嚴城婆須密多女。說離欲際法門。一切眾生隨類見我。我皆為其女像。見我者得歡喜三昧。共我語得無礙妙音三昧。執我手得詣諸佛剎三昧。共我宿者得解脫光明三昧。目視我者得寂靜法門。見我顰伸得壞散外道法門。阿𪏭宜我者得攝一切眾生三昧。阿眾鞞我者得諸功德密藏。住是離欲法門廣為利益。此豈非逆順欲法門導利群品耶。又四十一滿幢城滿足王。于正殿行王法。其犯法者斬截燒煮劈裂屠膾。嗔目訶責苦楚治罪。善財生疑。王斷事已執善財手入其宮。見不可思議境界不可譬喻。語善財云。我知幻化法門。化作眾生。而苦治之。以調一切。其見聞者發菩提心。此豈非瞋法門。方便命婆羅門五熱炙身即是癡法門如前說。次此應明別圓兩觀觀三毒慈悲機感例可知。不具記。第三從若有女人去。明身業為機亦為三。一貼文。二引事證。三觀解。貼文為二。一求愿滿。
【現代漢語翻譯】 現代漢語譯本： 利邪見尸利（Śrī，吉祥）。這就是它的明證。想要圓滿這三個法門，常念觀音菩薩就能滿足一切願望。聖人自己修行教化他人，沒有不是從這三個法門入門的。離開這三個法門，再沒有其他道路。所以《無行經》說：『貪慾就是道，嗔恚和愚癡也是這樣。』這三種法中，具足一切佛法。一切佛法不出萬行波羅蜜（Pāramitā，到彼岸），不受三昧（Samādhi，禪定）廣大之用，中道實相。這三個法門不可輕易宣說，因為憐憫眾生，有時順著說，有時逆著說，互相取捨。這就是四悉檀（catuḥ-siddhānta，四種成就）的意義，應合機緣利益眾生。例如《華嚴經》四十二明中，險難國寶莊嚴城的婆須密多女（Vasumitrā），宣說離欲際法門。一切眾生隨著各自的類別看到我，我都為他們示現女像。見到我的人得到歡喜三昧，和我說話的人得到無礙妙音三昧，拉著我的手的人得到前往諸佛剎土的三昧，和我同宿的人得到解脫**明三昧，看著我的人得到寂靜法門，看到我皺眉或舒展的人得到破壞外道法門的利益。阿𪏭宜我的人得到攝受一切眾生三昧，阿眾鞞我的人得到諸功德密藏。安住于這離欲法門，廣泛地利益眾生。這難道不是逆順運用貪慾法門來引導利益眾生嗎？還有四十一滿幢城滿足王，在正殿施行王法，對於犯法的人，或斬首，或燒煮，或劈裂，或屠宰。他怒目呵斥，用酷刑懲治罪犯。善財童子心生疑惑。國王處理完政事後，拉著善財童子的手進入他的宮殿，讓善財童子見到不可思議的境界，無法用譬喻來形容。國王告訴善財童子說：『我知道幻化法門，幻化出眾生，然後用酷刑懲治他們，以此來調伏一切。那些見到或聽到的人，都能發起菩提心。』這難道不是運用嗔恚法門嗎？方便命婆羅門五熱炙身，這就是愚癡法門，如前面所說。接下來應該說明別教和圓教的兩種觀法，觀三毒和慈悲，以及應機感應的例子，可以類推得知，不詳細記載。第三，從『若有女人』開始，說明身業既是根機也是三種。一是貼合經文，二是引用事例來證明，三是觀想理解。貼合經文分為兩點：一是求愿滿足。
【English Translation】 English version: Śrī (auspiciousness) of benefiting from wrong views. This is its clear proof. To fulfill these three Dharma gates, constantly reciting Avalokiteśvara (Guānyīn Púsà, Bodhisattva of Compassion) will grant all wishes. Sages cultivate themselves and transform others, all entering through these three gates. Apart from these, there is no other path. Therefore, the Wu Xing Jing (Scripture of No Practice) says: 'Greed is the path, so are hatred and delusion.' Within these three dharmas, all Buddha-dharma is complete. All Buddha-dharma does not go beyond the ten thousand practices of Pāramitā (perfection), not accepting the vast use of Samādhi (meditative absorption), the Middle Way, and true reality. These three Dharma gates should not be easily proclaimed, but out of compassion for sentient beings, sometimes they are spoken of in accordance with the situation, sometimes against it, with mutual selection and rejection. This is the meaning of the four catuḥ-siddhānta (four kinds of accomplishment), meeting the conditions to benefit beings. For example, in the forty-two illuminations of the Avataṃsaka Sūtra (Flower Garland Sutra), Vasumitrā (precious friend), the woman of Treasure Adorned City in the perilous country, expounds the Dharma gate of the boundary of detachment from desire. All sentient beings see me according to their own kind, and I appear to them as a female form. Those who see me attain the Samādhi of joy, those who speak with me attain the Samādhi of unobstructed wonderful sound, those who hold my hand attain the Samādhi of going to the Buddha-lands, those who sleep with me attain the Samādhi of understanding the ** light, those who look at me attain the Dharma gate of tranquility, those who see me frown or stretch attain the benefit of destroying the Dharma gates of external paths. Those who Ā𪏭 (adore) me attain the Samādhi of gathering all sentient beings, those who Ā眾鞞 (praise) me attain the secret treasury of all merits. Abiding in this Dharma gate of detachment from desire, she widely benefits sentient beings. Is this not guiding and benefiting beings by using the Dharma gate of desire in both direct and reverse ways? Furthermore, King Satisfaction of the Forty-first Full Banner City, practices the law of the king in the main hall. Those who violate the law are beheaded, boiled, split, butchered. He glares, scolds, and punishes criminals with severe torture. Sudhana (Shancai Tongzi, Youth of Wealth) becomes doubtful. After the king finishes dealing with affairs, he takes Sudhana's hand and enters his palace, allowing Sudhana to see inconceivable realms, which cannot be described with metaphors. The king tells Sudhana: 'I know the Dharma gate of illusion, transforming into sentient beings, and then punishing them with severe torture, in order to subdue everything. Those who see or hear this can arouse Bodhicitta (mind of enlightenment).' Is this not using the Dharma gate of anger? Conveniently ordering the Brahmin to scorch his body with five fires is the Dharma gate of delusion, as mentioned earlier. Next, it should be explained the two kinds of contemplation of the Separate and Perfect Teachings, contemplating the three poisons and compassion, and the examples of responding to the capacity of beings, which can be inferred and are not recorded in detail. Third, starting from 'If there is a woman,' it explains that physical karma is both the capacity and the three. First, it adheres to the text, second, it cites examples to prove it, and third, it contemplates and understands. Adhering to the text is divided into two points: first, seeking fulfillment of wishes.
二結嘆求。又為二。一求男二求女。文云。女人求男若是無子則絕嗣。有子則父母俱欣。云何獨標女人求男耶。解者或云。女厭女身非求子也。又解女性多愛欣子偏重故標女人。今解女人以無子為苦。夫之所棄並婦所輕旁人所笑。又婦有七失。六猶可忍無子最劇。容惡性妒不能事公姑貪食無子拙。無子既苦故以標女人求男也。求男文為三。一立愿。二修行。三德業。愿與行如文。德業者。明士有百行智居其首。若但智而無福則位卑而財貧觸途壈坎。智與福合彌相扶顯福則財位高昇。慧則名聞博遠。故言便生福德智慧之男也。求女文中但明愿與德業不明修行者。行同禮拜故不重論。愿德既殊故須各辯。女人端正七德之初。但端正無相者或早孤少寡相祿不佳。今明貌與相相扶彌顯其德。端正則招寵愛相則招于祿敬。故文云。眾人愛敬。若愛帶慢何謂為德。愛而敬之故是相也。有人解。宿植德本是釋疑。眾人咸謂。觀音但能交會父母智慧端正兒之宿植。若是觀音與其智慧端正。則墮無因之過。私難此語。若言福慧是兒業。觀音唯能會其受生。兒無生緣觀音會生。兒無福慧觀音亦能使有。觀音遂不能令無福。種福何能使無生而生。論福畏墮無因。論生何不畏墮無因。若爾。聖人全不能與福慧。只能作媒人。此不可解也。難觀音
【現代漢語翻譯】 現代漢語譯本： 二、總結嘆求。分為兩部分。一是求男，二是求女。經文中說：『女人求男，若是沒有兒子，就會斷絕後嗣；有了兒子，父母都會高興。』為什麼單單標出女人求男呢？解釋的人有的說，女人厭惡女身，並非只是求子。又有人解釋說，女性大多喜愛兒子，偏重於求子，所以標出女人。現在解釋為，女人以沒有兒子為苦。被丈夫拋棄，被婆婆輕視，被旁人嘲笑。而且婦人有七種過失，六種還可以忍受，沒有兒子最為嚴重。容貌醜陋、性情嫉妒、不能侍奉公婆、貪吃、沒有兒子、手腳笨拙。沒有兒子既然痛苦，所以標出女人求男。 求男的經文分為三部分。一是立愿，二是修行，三是德業。立愿和修行如經文所說。德業方面，說明士人有百種德行，智慧居於首位。如果只有智慧而沒有福德，那麼地位低下而錢財貧乏，處處碰壁。智慧與福德結合，互相輔助，彰顯福德則錢財地位高昇，彰顯智慧則名聲遠播。所以說便能生下具有福德智慧的男子。 求女的經文中只說明瞭立愿和德業，沒有說明修行，是因為修行與禮拜相同，所以不再重複論述。立愿和德業既然不同，所以需要各自辨別。女人端莊美麗是七種德行之首。但是隻有端莊美麗而沒有好的面相，可能會早年喪父或年少守寡，福祿不佳。現在說明容貌與面相互相輔助，更加彰顯其德。端莊美麗則招來寵愛，好的面相則招來福祿和尊敬。所以經文中說：『眾人愛敬。』如果愛中帶有輕慢，怎麼能說是德行呢？愛而且尊敬，所以才是好的面相。 有人解釋說，宿世種下德本，這是爲了消除疑惑。眾人認為，觀音菩薩只能使父母交合，使孩子具有智慧端正的宿世善根。如果是觀音菩薩給予智慧端正，那麼就墮入了無因的過失。我私下反駁這種說法。如果說福慧是孩子的業力，觀音菩薩只能促成他受生。孩子沒有出生的因緣，觀音菩薩也能促成他出生；孩子沒有福慧，觀音菩薩也能使他擁有。觀音菩薩難道不能使沒有福德的人種下福德而出生嗎？論述福德害怕墮入無因，論述出生為什麼不害怕墮入無因？如果這樣，聖人完全不能給予福慧，只能做媒人。這不可理解。這是對觀音菩薩的質疑。
【English Translation】 English version: Two, concluding with lament and seeking. Divided into two parts: one is seeking a son, and the other is seeking a daughter. The text says: 'Women seeking a son, if there is no son, the lineage will be cut off; if there is a son, both parents will be happy.' Why single out women seeking a son? Some explain that women dislike the female body and are not merely seeking a child. Others explain that women mostly love sons and place particular emphasis on seeking a son, so women are singled out. The current explanation is that women suffer from not having a son. They are abandoned by their husbands, despised by their mothers-in-law, and laughed at by others. Moreover, a woman has seven faults, six of which can be tolerated, but not having a son is the most serious: ugly appearance, jealous nature, inability to serve parents-in-law, gluttony, childlessness, and clumsiness. Since not having a son is painful, women seeking a son are singled out. The text on seeking a son is divided into three parts: first, making a vow; second, practicing; and third, virtuous deeds. The vow and practice are as stated in the text. Regarding virtuous deeds, it is explained that scholars have hundreds of virtues, with wisdom being the most important. If there is only wisdom without blessings, then one's position will be low and one's wealth will be poor, encountering obstacles everywhere. The combination of wisdom and blessings helps each other, highlighting blessings leads to high wealth and position, and highlighting wisdom leads to widespread fame. Therefore, it is said that one will give birth to a son with blessings and wisdom. In the text on seeking a daughter, only the vow and virtuous deeds are explained, without mentioning practice, because practice is the same as worship, so it is not repeated. Since the vow and virtuous deeds are different, they need to be distinguished separately. A woman's dignified and beautiful appearance is the first of the seven virtues. However, if there is only a dignified and beautiful appearance without good features, one may lose one's father early or be widowed at a young age, and one's fortune will not be good. Now it is explained that appearance and features help each other, further highlighting their virtue. A dignified and beautiful appearance attracts favor, and good features attract fortune and respect. Therefore, the text says: 'Everyone loves and respects.' If love is accompanied by contempt, how can it be called virtue? Loving and respecting is a good feature. Some explain that planting the roots of virtue in a past life is to dispel doubts. People believe that Avalokiteśvara (Guanyin) can only cause parents to unite and give the child the good roots of wisdom and beauty from a past life. If Avalokiteśvara (Guanyin) gives wisdom and beauty, then one falls into the fault of having no cause. I privately refute this statement. If it is said that blessings and wisdom are the child's karma, Avalokiteśvara (Guanyin) can only facilitate his birth. If the child has no cause for birth, Avalokiteśvara (Guanyin) can also facilitate his birth; if the child has no blessings and wisdom, Avalokiteśvara (Guanyin) can also give him them. Can't Avalokiteśvara (Guanyin) cause someone without blessings to plant blessings and be born? Discussing blessings and fearing falling into no cause, why not fear falling into no cause when discussing birth? If so, the sage cannot give blessings and wisdom at all, but can only be a matchmaker. This is incomprehensible. This is a question for Avalokiteśvara (Guanyin).
不能令兒有福慧者。上一人稱名多人皆脫羅剎之難。此無因而不與彼。無機那忽脫耶。今明聖力甚大無所不與。能使先世有福慧者託生也。縱令先世不植善緣。亦能令其于中陰中修福。此義出中陰經也。今不取此句為釋疑之意。若有禮拜福不唐捐。此結成身業之機。亦是釋疑之義。結義可解。釋疑者若言禮拜愿滿。自有禮拜不蒙愿滿者。何得云不唐捐。唐者言徒。捐者言棄。由心不志即愿未滿。禮拜之功冥資不失。此得是釋疑也。
問。禮拜是身業機亦應脫水火等難不。
答。此舉男女為言端爾。次引事證者。應驗傳有人姓鬲。四月八日生月氏國癡人。次觀解者。果報求男女者如阿含中。地獄界已上乃至欲天皆有無子之苦。禮拜求愿亦能滿心。次明修因論男女者。先辯法門。次明與愿。法門者無明為父貪愛為母。六根男六塵女。識為媒嫁生出無量煩惱之子孫。此男女不勞愿求任運成眷屬也。若外書以天陽地陰沈動為男女。何況佛法而無此耶。若就佛為國王經教為夫人。出生一切菩薩佛子。又善權方便父。智度菩薩母。一切諸導師。無不由是生。又慈悲為女善心為男。或禪定靜細為女。觀慧分別為男。二乘定多慧少。菩薩定少慧多。大經云。若聞大涅槃佛性之法。當知是人有丈夫相。正觀剛決為男。無緣慈
【現代漢語翻譯】 現代漢語譯本：如果不能讓孩子有福慧，那麼只要有一個人稱念（佛、菩薩）名號，很多人都能脫離羅剎（惡鬼）的災難。這不是沒有原因而不給予他們，難道是沒有機會讓他們脫離嗎？現在佛菩薩的聖力非常大，沒有什麼不給予的，能夠使前世有福慧的人託生。縱然前世沒有種植善緣，也能讓他們在中陰（死亡到投胎之間的階段）中修福。這個意義出自《中陰經》。現在不取這句話來解釋疑惑。如果有人禮拜，福報不會白白浪費，這是結成身業的機緣，也是解釋疑惑的意義。總結的意義可以理解。解釋疑惑是說，如果說禮拜就能滿足願望，那麼自然有禮拜卻不能滿足願望的人，怎麼能說不會白白浪費呢？『唐』是徒勞的意思，『捐』是拋棄的意思。因為心不真誠，所以願望沒有滿足，但禮拜的功德在冥冥之中積累，不會失去。這可以用來解釋疑惑。
問：禮拜是身業的機緣，也應該能脫離水火等災難吧？
答：這裡只是舉男女為例來說明。接下來引用事例來證明，應驗傳中有人姓鬲（gé），四月八日出生在月氏國（古代西域國名）是個癡呆的人。再看觀解的人的解釋，求男女的果報就像《阿含經》中說的，地獄界以上乃至欲天都有沒有孩子的痛苦。禮拜求愿也能滿足心願。接下來闡明修因論男女，先辨別法門，再說明給予願望。法門是，無明為父，貪愛為母，六根為男，六塵為女，識為媒人，生出無量煩惱的子孫。這種男女不需要愿求，自然而然地成為眷屬。如果外道的書籍以天陽地陰、沉動為男女，何況佛法沒有這些呢？如果以佛為國王，經教為夫人，出生一切菩薩佛子。又善巧方便為父，智慧度菩薩為母，一切諸導師，沒有不是由此而生的。又慈悲為女，善心為男，或者禪定靜細為女，觀慧分別為男。二乘（聲聞乘和緣覺乘）禪定多而智慧少，菩薩禪定少而智慧多。《大涅槃經》說，如果聽到大涅槃佛性的法，應當知道這個人有丈夫相。正觀剛強決斷為男，無緣慈（無條件的慈悲）
【English Translation】 English version: If one cannot enable a child to have blessings and wisdom, then if even one person recites the name of (Buddha or Bodhisattva), many people can escape the calamity of Rakshasas (evil spirits). It is not without reason that this is not granted to them; is it that there is no opportunity for them to escape? Now, the holy power of the Buddhas and Bodhisattvas is extremely great, and there is nothing that is not granted. It can enable those who had blessings and wisdom in their previous lives to be reborn. Even if they did not plant good roots in their previous lives, it can enable them to cultivate blessings in the Bardo (the intermediate state between death and rebirth). This meaning comes from the 'Bardo Sutra'. Now, this sentence is not taken to explain doubts. If someone prostrates, the blessings will not be wasted. This is the opportunity to form karmic actions of the body, and it is also the meaning of explaining doubts. The meaning of the conclusion can be understood. Explaining doubts means that if it is said that prostration can fulfill wishes, then naturally there are people who prostrate but cannot have their wishes fulfilled. How can it be said that it will not be wasted? 'Tang' means in vain, and 'Juan' means to abandon. Because the mind is not sincere, the wish is not fulfilled, but the merit of prostration accumulates in the unseen and will not be lost. This can be used to explain doubts.
Question: Prostration is the opportunity for karmic actions of the body, so it should also be able to escape calamities such as water and fire, right?
Answer: This is just taking men and women as examples to illustrate. Next, citing examples to prove it, the 'Verifiable Transmission' mentions a person named Ge, born on the eighth day of the fourth month in the country of Yuezhi (an ancient country in the Western Regions), who was an idiot. Looking at the interpretation of Guan Jie, the karmic result of seeking sons and daughters is like what is said in the 'Agama Sutra': above the realm of hell and even in the desire heavens, there is the suffering of having no children. Prostrating and seeking wishes can also fulfill desires. Next, clarifying the theory of cultivating causes regarding men and women, first distinguish the Dharma gate, and then explain the granting of wishes. The Dharma gate is that ignorance is the father, greed and love are the mother, the six senses are male, the six sense objects are female, and consciousness is the matchmaker, giving birth to countless children and grandchildren of afflictions. This kind of men and women does not require seeking wishes; they naturally become family members. If externalist books consider heaven as yang and earth as yin, sinking as male and moving as female, how could Buddhism not have these? If the Buddha is taken as the king and the teachings as the queen, all Bodhisattva Buddha-children are born. Furthermore, skillful means are the father, wisdom-degree Bodhisattva is the mother, and all guides are born from this. Also, compassion is female, good intention is male, or meditation and stillness are female, and contemplation and wisdom are male. The Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) have more meditation and less wisdom, while Bodhisattvas have less meditation and more wisdom. The 'Great Nirvana Sutra' says that if one hears the Dharma of the Great Nirvana Buddha-nature, one should know that this person has the characteristics of a man. Correct view, being firm and decisive, is male, and unconditional compassion
悲含覆一切為女。今借世間男女以表法門爾。
問。那得以男女表法門。無男女故即無法門。如大經永離十相名大涅槃。大論云。無男女相故名無相。凈名云。一切諸法非男非女。如佛所說亦非男非女。安樂行雲。亦不分別是男是女。入不二法門云。無聲聞心即無于定。無菩薩心即無于慧。小乘三藏緣諦理。吾聞解脫之中無有言說。成論入空平等亦無男女。男女既無所表安在。故知無定慧法門也。
答。大乘實相不當有男女及無男女。善巧方便以四悉檀說于有無。天女云。無離文字說解脫義。文字性離即是解脫。皆以文字有去來今。非謂菩提實相亦爾。非有非無非二而二。明此二法未曾相離。譬如一身有左右手。定慧亦爾。定靜慧照。雖復二分。不離法性。言定即有慧。言慧即有定。譬如女人而有左手。亦如男子而有右手。定慧亦爾。無緣之慈具正觀慧而以定當名。中道種智。具大慈定以智標目。何但理然今文亦爾。文云。便生福德智慧之男。此語自具二法門何勞有疑而稱男子也。文云。便生端正有相之女。端正無邪丑表中道正觀。離二邊之丑。即慧義也。相即三十二相慈心所種。即表定義也。雖具二而名女。故知此文若作男女二解。即表定慧不二而二。若作不二解。即表定慧二而不二。理實非二非不二
【現代漢語翻譯】 現代漢語譯本 悲心包含覆蓋一切眾生，所以示現為女身。現在借用世間的男女來表達佛法法門。
問：為什麼可以用男女來表達法門？既然沒有男女的分別，也就沒有法門。如《大般涅槃經》所說，永遠脫離十相才叫做大涅槃。《大智度論》說，因為沒有男女之相，所以叫做無相。《維摩詰經》說，一切諸法非男非女。如佛所說，也非男非女。《安樂行品》說，也不分別這是男是女。《入不二法門》說，沒有聲聞的心，就沒有定；沒有菩薩的心，就沒有慧。小乘三藏所闡述的緣諦之理，我聽說在解脫之中是沒有言說的。《成實論》認為進入空性平等，也沒有男女的分別。既然男女都無法表達什麼，那麼所要表達的法又在哪裡呢？所以說沒有定慧的法門。
答：大乘實相不應該執著于有男女或者沒有男女。善巧方便地用四悉檀（世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）來說明有和無。天女說，沒有離開文字而說的解脫之義，文字的自性就是解脫。一切文字都有過去、現在、未來。但不能說菩提的真實相也是這樣。非有非無，非二而二，說明這兩種法從來沒有分離。譬如一個身體有左右手，定和慧也是這樣。定是靜止，慧是照了。雖然分為兩部分，但不離法性。說定的時候就包含有慧，說慧的時候就包含有定。譬如女人有左手，也像男子有右手。定和慧也是這樣。無緣大慈具備正觀智慧，而用定來命名，是中道種智。具備大慈禪定，用智慧來標示。不僅僅是道理如此，現在的經文也是這樣。經文說，『便生福德智慧之男』，這句話本身就具備了兩種法門，何必懷疑而稱之為男子呢？經文說，『便生端正有相之女』，端正沒有邪惡，醜陋，是中道正觀，遠離二邊的醜陋，就是慧的含義。相，就是三十二相，是慈心所種，就表示定的含義。雖然具備兩種法，卻稱之為女。所以知道這段經文如果作男女兩種解釋，就表示定慧不二而二；如果作不二的解釋，就表示定慧二而不二。道理實際上是非二非不二的。
【English Translation】 English version Compassion encompasses and covers all beings, therefore manifesting as a female form. Now, the worldly concepts of male and female are borrowed to express the Dharma teachings.
Question: Why can male and female be used to represent the Dharma? If there is no distinction between male and female, then there is no Dharma. As the Mahaparinirvana Sutra says, only by eternally abandoning the ten characteristics is it called Great Nirvana. The Mahaprajnaparamita Sastra says that because there is no male or female characteristic, it is called non-characteristic. The Vimalakirti Sutra says that all dharmas are neither male nor female. As the Buddha said, they are also neither male nor female. The Chapter on Peaceful Practices says that one does not distinguish whether it is male or female. The Entrance into the Non-Dual Dharma says that without the mind of a Sravaka (Hearer, disciple of Buddha), there is no Samadhi (concentration); without the mind of a Bodhisattva (enlightenment being), there is no Prajna (wisdom). The Tripitaka (the three baskets of Buddhist scriptures) of the Hinayana (small vehicle) explains the principle of conditioned truth. I have heard that in liberation there is no speech. The Tattvasiddhi Sastra considers entering emptiness and equality as having no male or female distinctions. Since male and female cannot express anything, where is the Dharma that is to be expressed? Therefore, it is said that there is no Dharma of Samadhi and Prajna.
Answer: The true nature of Mahayana (great vehicle) should not be attached to having or not having male and female. Skillful means use the four Siddhantas (purposes): (Worldly Purpose, Individual Purpose, Remedial Purpose, Supreme Meaning Purpose) to explain existence and non-existence. The celestial maiden said that there is no meaning of liberation that can be spoken of apart from words. The nature of words is detachment, which is liberation. All words have past, present, and future. But it cannot be said that the true nature of Bodhi (enlightenment) is also like this. Neither existent nor non-existent, neither two nor not two, it explains that these two dharmas have never been separated. For example, a body has left and right hands, so are Samadhi and Prajna. Samadhi is stillness, Prajna is illumination. Although divided into two parts, they do not depart from the Dharma nature. When speaking of Samadhi, it includes Prajna; when speaking of Prajna, it includes Samadhi. It is like a woman having a left hand, or a man having a right hand. So are Samadhi and Prajna. Unconditional compassion possesses the wisdom of right view, and is named with Samadhi, it is the seed wisdom of the Middle Way. Possessing great compassionate Samadhi, it is marked with wisdom. Not only is the principle like this, but the current text is also like this. The text says, 'Then a son of merit and wisdom is born.' This sentence itself possesses two Dharma gates, why doubt and call it a son? The text says, 'Then a daughter of upright and virtuous appearance is born.' Uprightness has no evil, ugliness, it is the Middle Way right view, away from the ugliness of the two extremes, which is the meaning of wisdom. Appearance is the thirty-two marks, planted by the mind of compassion, which represents the meaning of Samadhi. Although possessing both, it is called a daughter. Therefore, knowing that if this text is interpreted as two, male and female, it represents Samadhi and Prajna as non-dual and yet dual; if interpreted as non-dual, it represents Samadhi and Prajna as dual and yet non-dual. The principle is actually neither non-dual nor not non-dual.
。赴緣為二為不二。即是表二法門文義斯在。次明應機滿愿者。果報滿愿如前說。修因者。若就修五戒事論。不殺是仁不盜是廉。屬女表定法。不妄語是質直不淫是貞良不飲酒是離邪昏。此屬男表慧法。若不得此五戒男女。則失人天道。孤獨墮在三途。歸命求救五戒完全即男女愿滿。十善例可知。修禪時。方便修慧精進等三方便為男。念一心為女。若就支林。覺觀喜為男。樂一心為女。乃至非想禪禪中細作可解。次明聲聞男女者。五停心觀。治瞋用慈治散用數。此二為女。治貪用不凈。治癡用因緣。治障道用唸佛。此三屬男。又直緣諦理正智決斷名為男。出觀用法緣慈為女。若不得此兩法。即當墮落凡夫。為火宅燒害貧窮孤露。若蒙垂應五停心男女生即得入真。出觀男女生得入假。二義既滿則不復畏二十五有也。次支佛者。緣方便道起慈觀名女。慧觀為男。若發真緣理名男。出觀緣慈名女。支佛譬鹿猶有回顧之慈也。若不得如此定慧。何由速出慇勤求法。若得愿滿坦然快樂。次明六度菩薩。菩薩有慈悲不斷惑在生死利物名女。行六度方便智慧名男。女人法應生子。慈悲法應受生死化物。化於前人善心開發。即是生子義。前人生五度者是生女。前人生智慧是生男。若定慧義不成。則菩薩行不立。故求觀音而獲愿滿。次通
菩薩。既斷煩惱則有智斷緣諦理之慧為男。慈悲扶余習入三界名女。何以故。如男法不生表智慧決斷斷于煩惱。不生三界而今還生者。乃是慈扶余習故得更生。稱之為女。求愿觀音蒙此愿滿。次明別教十信菩薩。修福德莊嚴五波羅蜜為女。從一地二地智慧莊嚴為男。三十心名男女交處聖胎。初地中道正智開發名為男生。無緣慈心發名為女生。此兩要在初地方得開發。亦名男女雙生。若不如此即墮二乘生死兩邊之過。生此男女者生大歡喜故稱歡喜地。慈悲被物物荷恩故稱為大慈大悲。大慈大悲能成佛道生出般若。是諸佛之祖母故稱為大女。十力無畏等眾生不知故不名為大也。次圓教以無緣慈悲種三十二相業亦名為女。此女端正有相以中道智慧為男。此男質直福德。十信六根清凈名為處胎。初住慈智男女雙生。若得此男不畏愛見大悲順道法愛。亦不畏無慧方便縛無方便慧縛。方便與慧俱解者。即男女具足二求愿滿也。變易兩番可解。
複次從五戒十善齊第六天已來皆無禪定。番番悉是散心慧法狂男子也。但慧無定四禪有支林一心名為男女福慧備也。從三界定慧男女。男無破惑之功。女無生出無漏之力。此無用之男女。從二乘通教等。慧有斷惑之用。則是幹事之男。女有發生無漏紹繼之德也。從二乘通教所有定慧不能
【現代漢語翻譯】 現代漢語譯本：菩薩斷除煩惱后，擁有以智慧決斷緣諦理的慧力，這被稱為『男』。以慈悲心扶持剩餘的習氣而進入三界，這被稱為『女』。為什麼這麼說呢？因為『男』的法則是『不生』，它代表智慧的決斷，斷除煩惱，不應再於三界中產生。但現在卻又產生了，這是因為慈悲扶持剩餘習氣的緣故，所以能夠再次產生，因此稱之為『女』。祈求觀音菩薩，蒙受此愿而得以圓滿。接下來闡明別教十信位的菩薩，修習福德，以五波羅蜜來莊嚴自身，這被稱為『女』。從一地到二地，以智慧來莊嚴自身，這被稱為『男』。三十心被稱為男女交合之處的聖胎。初地時，中道正智開發，這被稱為『男生』。無緣慈心發起，這被稱為『女生』。這兩者必須在初地才能開發。也稱為男女雙生。如果不是這樣，就會墮入二乘生死兩邊的過失。生出這對男女，會產生極大的歡喜，所以稱為歡喜地。慈悲普施於眾生，眾生承受恩惠，所以稱為大慈大悲。大慈大悲能夠成就佛道，生出般若（prajna，智慧），是諸佛的祖母，所以稱為大女。十力（dasabala，如來十種力）、無畏（vaśāṃśabala，四無畏）等功德，眾生無法知曉，所以不稱為『大』。 接下來闡明圓教，以無緣慈悲來種植三十二相（dvātriṃśadvaralakṣaṇa，佛的三十二種殊勝的相）的業因，這也稱為『女』。這位『女』端正美好，具有殊勝的相。以中道智慧為『男』。這位『男』正直而具有福德。十信位的菩薩六根清凈，這被稱為處胎。初住位時，慈悲和智慧男女雙生。如果得到這位『男』，就不畏懼愛見（關於愛的觀點），以大悲心順應正道。也不畏懼沒有智慧的方便束縛，或沒有方便的智慧束縛。方便和智慧都解脫，就是男女具足，二種祈求都能圓滿。變易生死（parinama-marana，阿羅漢和菩薩的生死）的兩種情況都可以理解。 再次說明，從五戒（pañca-śīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒）十善（daśa-kuśala，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）到第六天（第六慾天）以來，都沒有禪定。每一層都只是散亂心的智慧之法，是狂亂的男子。只有智慧而沒有禪定。四禪（catvāri dhyānāni，色界四禪）有支林一心，這被稱為男女福慧具備。從三界的定慧男女來看，『男』沒有破除迷惑的功用，『女』沒有生出無漏（anāsrava，沒有煩惱）的力量。這是無用的男女。從二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）通教（sādhāraṇa-yāna，三乘共通的教法）等來看，智慧有斷除迷惑的功用，這是能幹事的『男』。『女』有發生無漏、紹繼佛德的功用。從二乘通教所有的定慧，不能...
【English Translation】 English version: When a Bodhisattva severs afflictions, the wisdom that decisively understands the truth of dependent origination is called 'male'. Supporting residual habits with compassion and entering the Three Realms is called 'female'. Why is this so? Because the principle of 'male' is 'non-arising'; it represents the decisive wisdom that severs afflictions and should not arise again in the Three Realms. But now it arises again because compassion supports residual habits, allowing it to arise again, hence it is called 'female'. Praying to Avalokiteśvara (Guanyin), one's wishes are fulfilled through this aspiration. Next, explaining the Bodhisattvas of the Ten Faiths in the Separate Teaching (biejiao), cultivating merit and virtue, and adorning oneself with the Five Perfections (pañca-pāramitā) is called 'female'. From the First Ground (bhūmi) to the Second Ground, adorning oneself with wisdom is called 'male'. The Thirty Minds are called the sacred womb where male and female unite. In the First Ground, the Middle Way Right Wisdom is developed, which is called 'male birth'. The arising of Unconditioned Compassion is called 'female birth'. These two must be developed in the First Ground. It is also called the birth of both male and female. If it is not like this, one will fall into the fault of the two extremes of birth and death of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna). Giving birth to this male and female produces great joy, hence it is called the Ground of Joy (pramuditā-bhūmi). Compassion is bestowed upon all beings, and beings receive grace, hence it is called Great Compassion. Great Compassion can accomplish the Buddha path and give birth to Prajna (prajna, wisdom), which is the mother of all Buddhas, hence it is called Great Female. The Ten Powers (dasabala, the ten powers of a Tathagata), Fearlessness (vaśāṃśabala, the four fearlessnesses), and other virtues are not known by sentient beings, so they are not called 'Great'. Next, explaining the Perfect Teaching (yuanjiao), planting the seeds of the Thirty-two Marks (dvātriṃśadvaralakṣaṇa, the thirty-two major marks of a Buddha) with Unconditioned Compassion is also called 'female'. This 'female' is upright and beautiful, possessing excellent marks. The Middle Way Wisdom is the 'male'. This 'male' is upright and virtuous. The purification of the six senses of the Bodhisattvas of the Ten Faiths is called being in the womb. In the Initial Abiding (prathama-sthita), compassion and wisdom, male and female, are born together. If one obtains this 'male', one will not fear the views of love, and will follow the right path with great compassion. One will also not fear the bondage of skillful means without wisdom, or the bondage of wisdom without skillful means. When both skillful means and wisdom are liberated, it means that male and female are complete, and both aspirations are fulfilled. The two types of Changeable Birth and Death (parinama-marana, the death of Arhats and Bodhisattvas) can be understood. Furthermore, from the Five Precepts (pañca-śīlāni, the five precepts of not killing, not stealing, not committing adultery, not lying, and not drinking intoxicants) and the Ten Virtues (daśa-kuśala, the ten wholesome actions of not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not speaking frivolously, not being greedy, not being angry, and not holding wrong views) up to the Sixth Heaven (the sixth desire realm heaven), there is no meditation. Each level is merely the wisdom of a scattered mind, a wild male. There is only wisdom without meditation. The Four Dhyanas (catvāri dhyānāni, the four dhyanas of the Form Realm) have branches and one-pointedness of mind, which is called the complete possession of male and female, merit and wisdom. Looking at the male and female of meditation and wisdom in the Three Realms, the 'male' has no power to break through delusion, and the 'female' has no power to produce the unconditioned (anāsrava, without outflows). This is a useless male and female. From the Two Vehicles (śrāvakayāna and pratyekabuddhayāna) and the Common Teaching (sādhāraṇa-yāna, the teaching common to the three vehicles), wisdom has the function of severing delusion, which is a capable 'male'. The 'female' has the function of generating the unconditioned and continuing the lineage of virtue. The meditation and wisdom possessed by the Two Vehicles and the Common Teaching cannot...
破無明見佛性雖男而女。定則不能懷于中道之子猶如石女。雖女而男。故大經云。二乘之人定多慧少不見佛性。通教菩薩之人慧多定少亦不見佛性。自此之前我等皆名邪見人也。唯有別教登地真明慧發無緣慈成。此乃名為真正男女。圓教初住見中道時。定慧具足男女相滿。方稱經文男則福德女則端正。故知借事表法。何得作媒嫁解觀音耶。第三從是故眾生去。是勸受持也。即為三。一勸持。二格量。三結勸。持者上說觀音得名因緣其力廣大。既不辯形質相對正述名論德。若欲歸崇宜奉持名號。故舉持名為勸也。二格量為四。一格量本。二問。三答。四正格量。格量本者舉三多。六十二億舉福田多。盡形壽舉時節多。四事具足舉種子多。舊但三意今持名號多。凡舉四多為格量本也。次問答如文。次正格量者。還舉四少以格四多也。功德正等持名少田少時少種子少。
問。何意以少敵多。
答。佛眼稱量不增不減。四多重倍功德正齊如此。格量秋毫無謬。
問。何意等。
舊解有五。一云其福實殊引物論等。此解乃是虛談。觀音遂無實德可貴也。二云田有高下薄瘠所致。如供養百初果不如一二果乃至無學。此亦非嘆德之意。乃是以下比高法應優劣爾。三心有濃淡故令福不等。四時得解不得解。此
【現代漢語翻譯】 現代漢語譯本： 破除無明才能見到佛性（Buddha-nature），如果只有男相而無女相，就好比只有禪定而缺乏智慧，無法孕育中道（Middle Way）之子，就像石女一樣。反之，如果只有女相而無男相，就好比只有智慧而缺乏禪定。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）中說，二乘（Śrāvaka and Pratyekabuddha）之人，禪定多而智慧少，不能見到佛性；通教（Tongjiao）菩薩（Bodhisattva）之人，智慧多而禪定少，也不能見到佛性。在此之前，我們都被稱為邪見之人。只有別教（Biejiao）登地的菩薩，才能真正明瞭智慧，發起無緣大慈（unconditioned great compassion），這才能被稱為真正的男女。圓教（Yuanjiao）初住位的菩薩，見到中道之時，禪定和智慧都具足，男女之相圓滿，才能符合經文所說的『男則福德，女則端正』。由此可知，這是借事來表達佛法，怎麼能把觀音（Avalokiteśvara）當作媒婆來解釋呢？第三部分，從『是故眾生去』開始，是勸人受持。分為三部分：一是勸持，二是格量，三是總結勸說。勸持，是說觀音得名的因緣，以及他的力量廣大。既然不辯論形質的相對，而是正面闡述名號的功德，如果想要歸依崇敬，就應該奉持名號，所以舉出持名來勸說。二是格量，分為四個部分：一是格量的根本，二是提問，三是回答，四是正式格量。格量的根本，是舉出三個『多』：六十二億，是舉出福田（field of merit）多；盡形壽，是舉出時間多；四事具足，是舉出種子多。舊的解釋只有三個意思，現在加上持名號，共有四個『多』，作為格量的根本。其次是問答，如經文所示。其次是正式格量，還是舉出四個『少』來對應四個『多』。功德相等，持名少，田少，時間少，種子少。
問：為什麼用『少』來對抗『多』？
答：佛眼（Buddha's eye）稱量，不增不減。四個『多』的重重功德，與持名號的功德相等，格量分毫不差。
問：為什麼相等？
舊的解釋有五種：一是說其福德實在殊勝，引用事物來比論相等。這種解釋是虛談，觀音就沒有真實的功德可以稱讚了。二是說田地有高下肥瘠所導致的差別，比如供養一百個初果（Sotāpanna）不如供養一個二果（Sakadāgāmin），乃至無學（Arhat）。這也不是讚歎功德的意思，而是以下比高，說明佛法應該有優劣之分。三是心有濃淡，所以福德不相等。四是時節有得解脫和不得解脫的區別。這些...
【English Translation】 English version: Breaking through ignorance allows one to see the Buddha-nature. If there is only the male aspect without the female aspect, it is like having only samādhi (concentration) without prajñā (wisdom), unable to conceive the child of the Middle Way, like a barren woman. Conversely, if there is only the female aspect without the male aspect, it is like having only wisdom without samādhi. Therefore, the Mahāparinirvāṇa Sūtra says that those of the Two Vehicles (Śrāvaka and Pratyekabuddha) have much samādhi but little wisdom, and cannot see the Buddha-nature; those Bodhisattvas of the Tongjiao teaching have much wisdom but little samādhi, and also cannot see the Buddha-nature. Before this, we were all called people with wrong views. Only Bodhisattvas of the Biejiao teaching who have reached the ground (bhūmi) can truly understand wisdom and generate unconditioned great compassion. This can be called true male and female. Bodhisattvas of the Yuanjiao teaching who have attained the initial stage of abiding (first bhūmi) and see the Middle Way have both samādhi and wisdom complete, and the male and female aspects are fulfilled, which corresponds to the sutra's saying, 'The male has blessings, and the female has beauty.' From this, we know that this is using events to express the Dharma. How can we interpret Avalokiteśvara as a matchmaker? The third part, starting from 'Therefore, sentient beings...', is an exhortation to uphold. It is divided into three parts: first, exhortation to uphold; second, comparison; and third, concluding exhortation. Exhortation to uphold means explaining the causes and conditions for Avalokiteśvara's name and the greatness of his power. Since it does not discuss the relativity of form and substance but positively expounds the merit of the name, if one wants to take refuge and revere, one should uphold the name. Therefore, it raises the upholding of the name as an exhortation. The second is comparison, which is divided into four parts: first, the basis of comparison; second, the question; third, the answer; and fourth, the formal comparison. The basis of comparison is to raise three 'many': sixty-two billion, which is to raise the many fields of merit; throughout one's life, which is to raise the many times; and complete with the four requisites, which is to raise the many seeds. The old explanation only had three meanings, but now adding the upholding of the name, there are four 'many', which serve as the basis of comparison. Next is the question and answer, as shown in the text. Next is the formal comparison, which still raises four 'few' to correspond to the four 'many'. The merits are equal, the upholding of the name is few, the field is few, the time is few, and the seeds are few.
Question: Why use 'few' to oppose 'many'?
Answer: The Buddha's eye measures without increase or decrease. The multiple merits of the four 'many' are equal to the merits of upholding the name. The comparison is accurate without any error.
Question: Why are they equal?
The old explanation has five kinds: first, it says that its merit is truly outstanding, citing things to compare equality. This explanation is empty talk, and Avalokiteśvara has no real merit to praise. Second, it says that the fields have differences caused by high and low fertility, such as offering to one hundred stream-enterers (Sotāpanna) is not as good as offering to one once-returner (Sakadāgāmin), or even a non-learner (Arhat). This is not the meaning of praising merit, but rather comparing the lower with the higher, indicating that the Dharma should have superior and inferior distinctions. Third, the mind has varying degrees of intensity, so the merits are not equal. Fourth, the seasons have differences between being liberated and not being liberated. These...
二釋皆是前人心力致福。何關觀音德高也。五有緣無緣者。如供毀路人罪福淺。供毀父母罪福深也。今明一多性不可得無有二相。一則非一多則非多。同入如實際實際正等無異。一中解無量故說六十二億。無量中解一故說觀音展轉生非實者。則是一無一實一從無量生故。多無多實多從一生故其理正均。故言不異智者。無所畏者照其事理既明不生疑畏。故言正等也。法華論云。畢竟決定知法故。法即法性真如法身。是故六十二億佛名與觀音名功德無差別也。又約觀解者。二觀發中道二觀實不等而言等者。以中道等故。故言為等。如乞人等彼難勝如來故言等也。三結成一時稱名福不可盡。大品云。一華散空乃至畢苦其福不盡。如文第二問答。從無盡意白佛言云何游娑婆下前。
問。何緣得名佛。
答。眾生三業顯機為境法身靈智冥應。境智因緣名觀世音。此義已竟。今問。云何游此娑婆世界。佛答以普門示現。三業顯應應眾生冥機等十義。一問二答。問即為三。一云何游是問身業。云何說是問口業。方便是問意業。此是聖人三業無謀而遍應一切。亦名三不失三輪不思議化也。亦名三不護。三不護者。明觀音住不思議圓普法門。實不作意計校籌量。次第經營方施此應。既無分別亦無前後。任運成就譬如明鏡隨對
【現代漢語翻譯】 現代漢語譯本： 第二種解釋（二釋）都說是前人努力修福所致，與觀音菩薩的功德高尚有什麼關係呢？五有緣無緣，比如供養或譭謗路人，罪福較淺；供養或譭謗父母，罪福較深。現在說明一和多的體性不可得，無有二相。說一是，就不是一；說多是，就不是多。共同進入如實際（如如不動的真如實性），實際正等，沒有差異。在一中理解無量，所以說六十二億；在無量中理解一，所以說觀音菩薩展轉示現並非真實，則是一無一實，一從無量生，所以多無多實，多從一生，這個道理是公正平等的。所以說不異，智者、無所畏者，照見事理既已明瞭，不生疑惑畏懼，所以說正等。《法華論》說，畢竟決定知法，法即法性真如法身。因此，六十二億佛的名號與觀音菩薩的名號功德沒有差別。又從觀解的角度來說，二觀（空觀和假觀）發起中道，二觀實際上不等，說等，是因為中道等同的緣故，所以說為等。如同乞丐與難勝如來平等，所以說等。三總結一時稱念名號的福德不可窮盡。《大品般若經》說，一朵花散向空中，乃至畢生，其福德也不可窮盡。如下文第二問答，從無盡意菩薩稟白佛說：云何游娑婆以下的前文。
問：因何緣故得名佛？
答：眾生的身口意三業顯現機感為境界，法身靈智冥中相應。境界與智慧的因緣，名為觀世音。這個意義已經講完。現在問：如何游此娑婆世界？佛以普門示現回答，三業顯應，應眾生冥機等十種意義。一問二答。問即分為三：云何游是問身業，云何說是問口業，方便是問意業。這是聖人的身口意三業不經謀劃而普遍應化一切，也名三不失，三輪不思議化也。也名三不護。三不護，說明觀音菩薩住在不可思議圓普法門，實在沒有作意計較籌量，次第經營方才施予這種應化。既然沒有分別，也沒有前後，任運成就，譬如明鏡隨對。
【English Translation】 English version: The second explanation (two explanations) all say that it is caused by the previous people's efforts to cultivate blessings. What does it have to do with the high merits of Avalokitesvara (Guanyin)? Five, those with affinity and without affinity, such as offering or slandering passers-by, the sin and blessing are shallow; offering or slandering parents, the sin and blessing are deep. Now it is explained that the nature of one and many cannot be obtained, and there are no two aspects. Saying it is one, it is not one; saying it is many, it is not many. Together they enter the Suchness Reality (the unmoving true Suchness nature), the Suchness Reality is equally the same, without difference. Understanding the immeasurable in one, so it is said sixty-two billion; understanding one in the immeasurable, so it is said that Avalokitesvara manifests transformationally and is not real, then one is without one reality, one is born from the immeasurable, so many are without many realities, many are born from one, this principle is justly equal. Therefore, it is said that there is no difference, the wise, the fearless, seeing the principles of things clearly, do not give rise to doubt and fear, so it is said to be equally the same. The Dharmalakṣaṇa-śāstra says, 'Ultimately and decisively knowing the Dharma, the Dharma is the Dharma-nature, the true Suchness, the Dharma-body.' Therefore, the names of the sixty-two billion Buddhas and the merits of the name of Avalokitesvara are without difference. Also, from the perspective of understanding through contemplation, the two contemplations (emptiness and provisionality) give rise to the Middle Way, the two contemplations are actually not equal, saying they are equal, is because the Middle Way is equal, so it is said to be equal. Just like a beggar is equal to the Nandivishala-tathāgata, so it is said to be equal. Three, concluding that the merit of reciting the name at one time is inexhaustible. The Mahāprajñāpāramitā Sūtra says, 'Scattering a flower in the sky, even until the end of life, its merit is inexhaustible.' As in the second question and answer below, from the passage where Akṣayamati Bodhisattva reports to the Buddha, 'How does he wander in the Sahā world' before.
Question: For what reason is he named Buddha?
Answer: The manifestations of sentient beings' three karmas (body, speech, and mind) are taken as the realm, and the spiritual wisdom of the Dharma-body responds in secret. The causal conditions of the realm and wisdom are called Avalokitesvara (Guanshiyin). This meaning has already been explained. Now I ask: How does he wander in this Sahā world? The Buddha answers with universal manifestation, the ten meanings such as the manifestation of the three karmas, responding to the secret opportunities of sentient beings. One question and two answers. The question is divided into three: 'How does he wander' is asking about the body karma, 'How does he speak' is asking about the speech karma, 'Expedient means' is asking about the mind karma. This is the body, speech, and mind karma of the sage responding universally to everything without planning, also called the three non-losses, the three wheels of inconceivable transformation. Also called the three non-protections. The three non-protections explain that Avalokitesvara dwells in the inconceivable, perfect, and universal Dharma gate, and truly does not intentionally calculate, deliberate, or plan, and then bestow this response. Since there is no discrimination, there is also no before or after, and it is accomplished spontaneously, like a bright mirror responding to whatever is reflected.
即現一時等應。故言三業不護也。三無失者。眾生根機不同深淺有異。觀音雖不作念逗機。逗機無失契目前人。冥會事理故言不失。三輪不思議化者。若示為佛身亦示佛心佛口。乃至示執金剛神身。亦示金剛心口。雖普現色身屈曲利物。於法身智慧無所損減凈名云。善能分別諸法相。于第一義而不動。不動而動。此乃不思義化故也。
問。意業云何可示。
答。聖意無能測者。若欲示之。乃至昆蟲亦能得知也。佛答為三。一別答。二總答。三勸供養。初別答還答三問。應以之言是答其方便之力意業問也。何以故。意地觀機見其所宜。宜示何身宜說何法。隨而化之。故知應以是答意也。現身是答身業。說法是答口業。故知具答三問也。又但作二答兼得於三。論其現身不止色陰而已。必具五陰。即兼答意也。口亦依身即兼答口。若說法者不止如樹木無心。欲知智在說巧運四悉檀方便。即兼口以答意也。二釋俱明答三問也。從別答中凡現三十三身十九說法。束為十界身。而文闕二界者。或指上品云菩薩身。或翻脫落或依古本正法華文。或言觀音即是菩薩身。何須更現若三解皆有難今所不用。今依古本為明菩薩義故。然菩薩一界或權或實。種種應化義不可闕。故釋菩薩界也。又無地獄界身者。或指上品或言苦重不
可度。或言其形破壞人見驚畏故不現。今明別釋雖無總。答中有文云以種種形游諸國土。何得言無耶。又請觀音云。或遊戲地獄大悲代受苦。或言止代受苦不論說法。若依方等婆藪教化即有說法。釋論云。菩薩化地獄多作佛身。獄卒見不敢遮。以此而推。應有地獄界身說法也。若爾。十法界身則為具足。今通約十身四句料簡。自有一界身度一界。自有十界身度十界。自有一界身度十界。自有十界身度一界也。若妙覺法身應實報土。為舍那佛受化之人。純諸菩薩皆求佛道更無異身。此一界度一界也。若方便有餘土五人同生皆求大乘。上文云。而於彼土求佛智慧於此土為佛。亦是一界度一界也。若同居土寂滅道場。初成佛先開頓說。稟教之徒皆有見思煩惱之人。而是圓機同感佛身。亦得是一界身度一界也。若寂滅道場稟教之徒諸界不同。或人或天龍神鬼等。又根性圓別兩異。雖諸界不同同見一佛身而為說法者。即是一界度多界也。若有一界之機但見一界身現則不得度。則示種種之身眷屬圍繞。共逗一緣。是名多界身度一界也。若佛身菩薩身遍作十法界身。遍入諸道各令得見。同其形像而為說法。此是多界度多界。用此四句。歷五味五時現身皆如此。
複次約說法多少者。如善財從百一十知識聞諸法門。則多法為一人
【現代漢語翻譯】 現代漢語譯本： 可度：或許有人說，佛的形體如果顯現，會因為過於奇特而使人驚恐畏懼，所以不顯現。現在明確地分別解釋，雖然沒有總體的說法，但回答中有文字說，佛以種種形體遊歷各個國土，怎麼能說沒有顯現呢？又請看觀音菩薩，或者遊戲于地獄，以大悲心代替眾生受苦。或者說只是代替受苦，不說法。如果依照《方等陀羅尼經》中婆藪仙人的教化，那就是有說法的。釋論中說，菩薩化身於地獄，多以佛身出現，獄卒見了不敢阻攔。由此推斷，應該有在地獄界以佛身說法的。如果這樣，十法界身就完備了。現在總括十身，用四句來簡要分析：有的是一界身度一界眾生，有的是十界身度十界眾生，有的是一界身度十界眾生，有的是十界身度一界眾生。如果妙覺法身應化于實報莊嚴土，為舍那佛所教化之人，都是純粹的菩薩，都追求佛道，沒有其他不同的身份，這是一種一界度一界的情況。如果方便有餘土，五種人共同往生，都追求大乘佛法，上文說，『而在彼土求佛智慧，於此土成佛』，這也是一界度一界的情況。如果在同居土的寂滅道場，初成佛時先開演頓教，接受教導的人都有見思煩惱，但都是圓頓根機，共同感應到佛身，也可以說是一界身度一界眾生。如果在寂滅道場接受教導的人，來自不同的法界，或者人，或者天，或者龍神鬼等，而且根性有圓有別，雖然來自不同的法界，卻都見到同一個佛身並聽聞佛法，這就是一界度多界的情況。如果有一界眾生的根機，只能見到一界身顯現，就無法得到度化，那麼佛就會示現種種不同的身，眷屬圍繞，共同促成一個因緣，這叫做多界身度一界眾生。如果佛身、菩薩身遍佈十法界身，遍入各個道，讓各個道的眾生都能見到，與他們的形像相同而為他們說法，這就是多界度多界。用這四句，來概括五味、五時中佛的現身，都是如此。
再次，從說法的多少來說，比如善財童子從一百一十位善知識那裡聽聞各種法門，就是用多種法門來度化一個人。
【English Translation】 English version: It can be delivered. Someone might say that if the Buddha's form were to appear, it would frighten people because of its strangeness, so it does not appear. Now, let's explain it separately. Although there is no general statement, there is a text in the answer that says the Buddha travels through various lands in various forms. How can you say it doesn't appear? Also, please look at Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), who sometimes plays in hell, compassionately suffering on behalf of sentient beings. Or it is said that he only suffers on behalf of them and does not preach the Dharma. If based on the teachings of the Vaipulya Dharani Sutra (Fangdeng Tuoluoni Jing) regarding the immortal Vasu (Posu), then there is Dharma preaching. The Shastra (Shi Lun) says that Bodhisattvas transform into Buddha bodies in hell, and the hell guards dare not stop them. From this, it can be inferred that there should be Dharma preaching in the hell realm. If so, the bodies of the Ten Dharma Realms are complete. Now, let's summarize the ten bodies and analyze them briefly using four sentences: Some use a body from one realm to deliver beings in one realm; some use bodies from ten realms to deliver beings in ten realms; some use a body from one realm to deliver beings in ten realms; and some use bodies from ten realms to deliver beings in one realm. If the Wonderful Enlightenment Dharma Body (Miaojue Fashen) manifests in the Land of Actual Reward (Shi Bao Zhuangyan Tu), for those who are taught by Vairocana Buddha (Shena Fo), they are all pure Bodhisattvas, all pursuing the Buddha path, with no other different identities. This is a case of one realm delivering one realm. If in the Land of Expedient Residue (Fangbian Youyu Tu), five kinds of beings are born together, all seeking the Great Vehicle (Mahayana), as the text above says, 'While seeking Buddha wisdom in that land, they become Buddhas in this land.' This is also a case of one realm delivering one realm. If in the Pure Land of Coexistence (Tongju Tu) at the Bodhi-mandala (Jiemo Daocheng), when the Buddha first attains enlightenment, he first expounds the sudden teaching (Dun Jiao). Those who receive the teachings all have afflictions of views and emotions (Jian Si Fan Nao), but they all have the capacity for the perfect teaching (Yuandun Genji), and they all perceive the Buddha's body. This can also be said to be a case of one realm body delivering beings in one realm. If those who receive the teachings at the Bodhi-mandala come from different Dharma realms, such as humans, devas (gods), nagas (dragons), spirits, and ghosts, and their capacities are different, some being perfect and some being distinct, although they come from different Dharma realms, they all see the same Buddha body and hear the Dharma. This is a case of one realm delivering many realms. If the beings of one realm can only see the manifestation of one realm body, they cannot be delivered. Then the Buddha will manifest various different bodies, surrounded by attendants, together creating a condition. This is called many realm bodies delivering beings in one realm. If the Buddha body and Bodhisattva body pervade the bodies of the Ten Dharma Realms, entering all paths, allowing beings of all paths to see them, taking on their forms and preaching the Dharma to them, this is a case of many realms delivering many realms. Using these four sentences, we can summarize the Buddha's manifestations in the Five Flavors (Wu Wei) and Five Periods (Wu Shi) of teachings, and they are all like this.
Furthermore, in terms of the amount of Dharma preached, for example, when Sudhana (Shancai Tongzi) heard various Dharma gates from one hundred and ten good advisors (Shan Zhishi), it is using many Dharma gates to deliver one person.
說。如凈名云。為聲聞說四諦。為緣覺說十二因緣。乃至為梵王說勝慧。為帝釋說無常。一人用一法為一人說。若如通教說般若三乘人同稟。此則一法為多人說也。若是一切無礙人一道出生死開佛知見。此則多法為多人說。複次因果相對明多少者。五戒十善因少果亦少。聲聞五停心暖頂等入二涅槃此因多果少。支佛見花飛葉落即得道此因少果多。諸菩薩萬行成就萬德果圓因多果亦多。觀音明瞭眾生根之所趣。或示現身多少。或說法多少。或修因多少。或證果多少。逗彼機宜必無有差。有人云。現因身說果法。現果身說因法現一身說多法。現多身說一法。或現身而無說。此比十法界機狹。舊釋三十三身為三。初三乘人。二四眾。三八部。各有枝末以人天為聖末。以其是受道器故。童男童女為四眾未。可成四眾故。執金剛為八部末。同有大力故。若爾。執金剛力大何意為末。答此最在後為掩跡故也。今明三十三身文為八番。一聖身。二天身。三人身。四四眾身。五婦女身。六童男女身。七八部身。八金剛身。明其次第出自人意爾。一明聖人先明佛者。為是應佛為是化佛。但聖人逗物具有二義。若一時欻有為化。應同始終名應。若尋此文明于應義也。
問。何不以真佛為眾生說法而以應耶。
答。佛身多種。若
【現代漢語翻譯】 說：正如《維摩詰經》所說：『為聲聞乘人說四聖諦，為緣覺乘人說十二因緣，乃至為梵王說殊勝智慧，為帝釋說無常。』這是指一個人用一種法門為一個人說法。如果像通教那樣說般若，三乘人共同修習，這就是一種法門為多人說法。如果是一切無障礙的人，通過一條道路出生死，開啟佛的知見，這就是多種法門為多人說法。其次，從因果相對的角度來說明多少：持守五戒十善，因少果也少；聲聞修五停心觀、暖位、頂位等，最終入二涅槃，這是因多果少；辟支佛見花開花落、葉生葉滅就得道，這是因少果多；諸菩薩修萬行，成就萬德圓滿的果報，這是因多果也多。觀世音菩薩明瞭眾生根性的趨向，或者示現身形的多少，或者說法內容的多少，或者修習因地的多少，或者證得果位的多少，都能契合他們的根機，必定沒有差錯。有人說：『現因身說果法，現果身說因法，現一身說多法，現多身說一法，或者現身而不說法。』這相比十法界的根機來說就狹隘了。舊的解釋認為三十三種應化身份為三類：第一類是三乘人，第二類是四眾，第三類是八部，每一類都有分支末節，以人天為聖人的末流，因為他們是接受佛法的器皿；以童男童女為四眾的末流，因為他們可以成就四眾；以執金剛為八部的末流，因為他們同樣具有大力。如果這樣說，執金剛力氣很大，為什麼是末流呢？回答說：因為他們最後出現，是爲了掩蓋佛的軌跡。現在說明三十三種應化身份為八類：一是聖人身，二是天人身，三是人身，四是四眾身，五是婦女身，六是童男童女身，七是八部身，八是金剛身。說明這些次第是出自人的意願。首先說明聖人，先說明佛，這是應化佛還是化身佛？但聖人應機逗教具有兩種含義。如果一時突然出現，就是化身。應身始終如一，名為應身。如果尋繹這段文字，就能明白應身的含義。 問：為什麼不以真佛為眾生說法，而要用應化身呢？ 答：佛身有很多種。如果
【English Translation】 Modern Chinese Translation: Said: As Vimalakirti Sutra says: 'For the Sravakas (hearers) speak of the Four Noble Truths (suffering, origin, cessation, path), for the Pratyekabuddhas (solitary realizers) speak of the Twelve Nidanas (dependent origination), and even for the Brahma Kings speak of superior wisdom, for Sakra (the ruler of the devas) speak of impermanence.' This refers to one person using one Dharma (teaching) to speak for one person. If, like in the Common Teaching, Prajna (wisdom) is spoken of, and the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) all cultivate it together, then this is one Dharma for many people. If all unobstructed people are born from death through one path, opening the Buddha's knowledge and vision, then this is many Dharmas for many people. Secondly, from the perspective of cause and effect, the amount is clarified: upholding the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants) and the Ten Virtuous Acts (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) has little cause and little effect; Sravakas cultivate the Five Stopping-the-Mind Contemplations (contemplation of impurity, compassion, conditioned arising, difference in elements, and mindfulness of breathing), the stages of Warmth, Peak, etc., and finally enter the Two Nirvanas (Nirvana with remainder and Nirvana without remainder), this is much cause and little effect; Pratyekabuddhas see flowers blooming and falling, leaves growing and withering, and immediately attain the Way, this is little cause and much effect; all Bodhisattvas cultivate myriad practices, achieving the perfect fruit of myriad virtues, this is much cause and much effect. Avalokitesvara (the Bodhisattva of Compassion) clearly understands the tendencies of sentient beings' roots, and either manifests bodies of varying numbers, or speaks Dharmas of varying content, or cultivates causes of varying degrees, or attains fruits of varying levels, all in accordance with their capacities, and there will certainly be no errors. Some say: 'Manifesting the body of cause to speak the Dharma of effect, manifesting the body of effect to speak the Dharma of cause, manifesting one body to speak many Dharmas, manifesting many bodies to speak one Dharma, or manifesting a body without speaking.' Compared to the capacities of the Ten Dharma Realms, this is narrow. The old explanation considers the thirty-three transformation bodies to be divided into three categories: the first category is the three vehicles, the second category is the four assemblies (monks, nuns, laymen, laywomen), the third category is the eight divisions (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas), each category has branches and offshoots, with humans and devas as the lowest of the sages, because they are vessels for receiving the Dharma; with young boys and girls as the lowest of the four assemblies, because they can become the four assemblies; with Vajrapanis (thunderbolt-bearing deities) as the lowest of the eight divisions, because they also have great power. If this is the case, Vajrapanis have great power, why are they the lowest? The answer is: because they appear last, to conceal the Buddha's traces. Now, it is explained that the thirty-three transformation bodies are divided into eight categories: first, the body of a sage; second, the body of a deva; third, the body of a human; fourth, the body of the four assemblies; fifth, the body of a woman; sixth, the body of young boys and girls; seventh, the body of the eight divisions; eighth, the body of a Vajrapani. Explaining these sequences is based on human intention. First, explaining the sages, first explaining the Buddha, is this a response-body Buddha or a transformation-body Buddha? But the sages respond to beings and teach them, having two meanings. If they suddenly appear at one time, it is a transformation body. The response body is consistent from beginning to end, and is called the response body. If you examine this text, you can understand the meaning of the response body. Question: Why doesn't the true Buddha speak Dharma for sentient beings, but instead uses transformation bodies? Answer: The Buddha's body has many forms. If
應化非真佛。亦非說法人。真佛者據妙覺法身究竟極地毗盧遮那乃名真佛。真佛淵遠不可說示。云何能解。如妙音所作文殊不知。況下地凡夫為示真身耶。如為牛羊彈琴不如作蚊虻之聲。若從妙覺應。為實報圓滿相好光明無量。同四十一地實報土眾生。為說一實諦正真之法而教化之。如此之應非余界所堪也。何以故。此等諸地已分入地位。不可以余界身應。亦不得以余佛身應。如此應者唯應彼土。非余土所堪也。
複次變易土明應佛者。小乘經云。三界外無生大乘五種意生身方生方便土。此即三界外受生生變易土也。釋論云。法性身菩薩生三界外。既有生寧無應佛。法華云。我于余國作佛更有異名。即是此義也。此應佛即有兩相。一示勝應身。圓滿相海如前實報之應。二示劣應。令見者劣於前。但為二佛更不示為種種諸身。何故爾。五種意生利鈍之別。赴此根性故示二身。但說次第不次第兩種大乘。故不須余身余法化也。若圓人無明未破及已分破。別人于迴向中及分破無明者。此人生於彼土則利。別人未修未破。及通教斷惑者。三藏中斷惑者。生彼皆鈍也。凡聖同居土明應佛者。土有二種。一凈二穢。如富樓那土西方等土。其中眾生具三毒見思。無三惡名果報嚴凈。此名凈土。如此娑婆三惡四趣荊棘丘墟。是名
【現代漢語翻譯】 現代漢語譯本：應化之佛並非真佛，也不是說法之人。真正的佛是指安住于妙覺法身究竟圓滿之境的毗盧遮那佛，這才是真佛。真佛的境界深遠，無法用言語描述或展示。如何才能理解呢？就像妙音菩薩所作，連文殊菩薩都無法完全知曉，更何況是下地的凡夫俗子，又如何能為他們展示真佛之身呢？就像為牛羊彈琴，不如發出蚊虻的聲音。如果從妙覺境界應化而來，所顯現的應是實報莊嚴土中圓滿的相好光明，與四十一地實報土的眾生一樣，為他們宣說一實諦的正真之法，以此來教化他們。這樣的應化不是其他世界所能承受的。為什麼呢？因為這些地的菩薩已經分證入地位，不能用其他世界的身體來應化，也不能用其他佛的身體來應化。這樣的應化只能應于彼土，不是其他土所能承受的。
其次，關於變易土所顯現的應化佛。小乘經典說，在三界之外，無生，大乘的五種意生身才能生於方便土。這也就是在三界之外受生，生於變易土。釋論說，法性身菩薩生於三界之外，既然有生，難道沒有應化佛嗎？《法華經》說，『我于余國作佛，更有異名』，就是這個意思。這種應化佛有兩種相：一是示現殊勝的應身，圓滿的相好如前面實報土的應化一樣；二是示現較差的應身，讓見到的人覺得不如前者。但只示現兩種佛身，不再示現種種其他的身。為什麼呢？因為五種意生身的根性有利鈍之別，爲了適應這些根性，所以示現兩種身。只說次第和不次第兩種大乘法，所以不需要其他的身和其他的法來教化。如果圓教根性的人，無明未破或已部分破除；別教根性的人，在迴向中或已部分破除無明；這些人往生到彼土就屬於利根。別教根性的人，未修未破；以及通教斷惑的人；三藏教斷惑的人；往生到彼土都屬於鈍根。凡聖同居土所顯現的應化佛，土有兩種：一是凈土，二是穢土。如富樓那（Purna）土、西方極樂世界等土，其中的眾生具有貪嗔癡三毒和見思惑，但沒有三惡道的名稱和果報，莊嚴清凈，這稱為凈土。像娑婆世界這樣，有三惡道、四惡趣，充滿荊棘丘墟，這稱為穢土。
【English Translation】 English version: The manifested and transformed Buddhas are not the true Buddhas, nor are they the preachers of the Dharma. The true Buddha refers to Vairocana (the embodiment of Dharmakaya), who abides in the ultimate state of perfect enlightenment, and is therefore called the true Buddha. The realm of the true Buddha is profound and cannot be described or demonstrated with words. How can it be understood? Just as even Manjushri (Bodhisattva of wisdom) cannot fully comprehend the works of Wonderful Sound Bodhisattva, how can ordinary beings in the lower realms be shown the true body of the Buddha? It is like playing the lute for cows and sheep; it would be better to make the sound of mosquitoes and gnats. If the manifestation comes from the realm of Wonderful Enlightenment, it should manifest the perfect and adorned form and boundless light in the Land of Actual Reward, being the same as the beings in the Land of Actual Reward of the Forty-One Stages, and teach them the true Dharma of the One Reality to educate them. Such a manifestation is not something that other worlds can bear. Why? Because the Bodhisattvas of these stages have already entered their respective positions, and cannot manifest with the bodies of other worlds, nor can they manifest with the bodies of other Buddhas. Such a manifestation should only occur in that land, and is not something that other lands can bear.
Furthermore, regarding the manifested and transformed Buddhas in the Land of Transformation. The Hinayana Sutras say that outside the Three Realms, there is no birth, and only the five kinds of mind-made bodies of the Mahayana can be born in the Land of Expediency. This is to be born outside the Three Realms, being born in the Land of Transformation. The Shastra says that the Bodhisattvas of the Dharmakaya are born outside the Three Realms. Since there is birth, how can there be no manifested and transformed Buddhas? The Lotus Sutra says, 'I become a Buddha in other lands, and have different names,' which is the same meaning. This manifested and transformed Buddha has two aspects: one is to show the supreme manifested body, with perfect adornments like the manifestation in the Land of Actual Reward; the other is to show an inferior manifested body, making those who see it feel inferior to the former. But only two Buddha bodies are shown, and no other various bodies are shown. Why? Because the five kinds of mind-made bodies have different capacities, and to adapt to these capacities, two bodies are shown. Only the gradual and non-gradual Mahayana teachings are taught, so there is no need for other bodies or other Dharmas to transform them. If a person of perfect teaching, whose ignorance has not been broken or has been partially broken; a person of distinct teaching, in the dedication or has partially broken ignorance; these people are of sharp faculties when reborn in that land. People of distinct teaching, who have not cultivated or broken ignorance; and those who have cut off delusions in the common teaching; those who have cut off delusions in the Tripitaka teaching; all are of dull faculties when reborn there. Regarding the manifested and transformed Buddhas in the Land of Coexistence of Saints and Ordinary Beings, there are two kinds of lands: one is pure, and the other is impure. Such as the land of Purna (Purna) and the Western Pure Land, where the beings have the three poisons of greed, anger, and ignorance, and the delusions of views and thoughts, but there are no names of the three evil paths and the retribution is adorned and pure, this is called a pure land. Like the Saha world, with the three evil paths, the four evil destinies, full of thorns and ruins, this is called an impure land.
穢土。若凈若穢皆是凡聖同居土也。二土眾生各有二種。根利濁重根鈍濁重。根利濁輕根鈍濁輕。濁重者若娑婆眾生身形醜惡矬短卑小。命止八十或復中夭。煩惱熾盛諸見心強。時節粗險。是為五濁重也。凈土不爾。是為五濁輕也。何故爾。不多修福德生重濁土。多修福德生於輕土。若穢土中生有戒乘俱緩。有乘急戒緩。有乘緩戒急。有戒乘俱急。戒急受人天身。乘急有感聖之機機有二種。一大二小。小機則示三藏佛身說法。大機應以舍那佛身說法。是故降神母胎即示兩相。頓機所感即見舍那菩薩與百千圍繞處胎說法。十方眾聖皆在胎中。出胎光明遍滿寂滅道場。成盧舍那佛轉一實諦無量四諦等法輪。譬如日出高山前照。即聞頓教見佛性得度也。故涅槃云。雪山有草名曰忍辱。牛若食者即得醍醐。此之謂也。若小機之人感佛。正念入母胎出生王宮。六年苦行樹下坐草。成老比丘佛。于鹿野苑轉生滅四諦法輪。拘鄰五人初得甘露悟小乘道。既非醍醐未名得度。故云。但離虛妄名為解脫。其實未得一切解脫。未堪大教如聾如啞。于其無益於大教中。止有冥勛之力。取譬如乳。聞方便說三界斷見思時。爾時轉乳名酪。次聞方等四種四諦。用大彈小恥權慕實。起殷重心名為生酥。次聞般若三種四諦轉教。其心稍純名為熟酥。次
【現代漢語翻譯】 現代漢語譯本 穢土（充滿污穢的國土）。無論是清凈的還是污穢的國土，都是凡夫和聖人共同居住的地方。這兩種國土中的眾生各有兩種情況：根器敏利但業障深重，根器遲鈍且業障深重；根器敏利且業障較輕，根器遲鈍但業障較輕。業障深重是指像娑婆世界（我們所居住的這個世界）的眾生，身形醜陋、矮小卑微，壽命只有八十年，或者還會中途夭折，煩惱非常強烈，各種邪見充斥內心，所處的時代充滿粗暴和危險，這就是五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）深重。而清凈的國土則不是這樣，這就是五濁輕微。為什麼會這樣呢？因為在污穢的國土中，人們很少修習福德，而在清凈的國土中，人們多修習福德。如果在污穢的國土中，有的眾生持戒和修習佛乘（大乘佛法）都很懈怠，有的修習佛乘很精進但持戒很鬆懈，有的持戒很嚴格但修習佛乘很懈怠，有的持戒和修習佛乘都很精進。持戒精進的可以得到人天之身（來世投生到人間或天界），修習佛乘精進的則有機會感應到聖人的教化，這種機會有兩種：大機和小機。小機感應到的是示現三藏佛身（釋迦牟尼佛）說法，大機感應到的是應以盧舍那佛（報身佛）身說法。所以，（釋迦牟尼佛）降生到神母摩耶夫人的胎中就示現了兩種相。頓機（根器非常敏利的人）所感應到的，就能見到盧舍那菩薩與百千大眾圍繞在胎中說法，十方眾多的聖人都處在胎中。出胎時，光明遍滿寂滅道場（菩提迦耶），成就盧舍那佛，轉一實諦（最高的真理），無量四諦（苦、集、滅、道）等法輪。譬如太陽從高山上升起，首先照亮高山。就能聽聞頓教（直接開悟的教法），見到佛性而得到解脫。所以《涅槃經》中說，雪山有一種草名叫忍辱，牛如果吃了它，就能產出醍醐（比喻最高的佛法）。說的就是這個道理。如果是小機之人感應到佛，（佛）就以正念入母胎，出生在王宮，經過六年苦行，在菩提樹下坐草，成就老比丘佛（釋迦牟尼佛）。在鹿野苑轉生滅四諦法輪，拘鄰等五人最初得到甘露（比喻佛法）而悟入小乘道。既然不是醍醐，就不能稱為得到解脫。所以說，只是離開了虛妄，稱為解脫，實際上並沒有得到一切解脫，不能堪任大教，就像聾子和啞巴一樣，對於他們沒有利益，在大教中，只有默默熏修的力量。取譬如牛奶，聽到方便說（權巧方便的說法）三界（欲界、色界、無色界）斷見思惑（錯誤的見解和思惑）時，這時轉化牛奶名為酪。其次聽到方等經（《方等經》）所說的四種四諦，用大乘來彈斥小乘，羨慕真實的教法，生起殷重之心，名為生酥。其次聽到般若經（《般若經》）所說的三種四諦轉教，內心稍微純熟，名為熟酥。次 次
【English Translation】 English version 'Impure Lands'. Whether pure or impure, all are lands where ordinary beings and sages dwell together. The beings in these two types of lands each have two conditions: sharp faculties but heavy defilements, and dull faculties with heavy defilements; sharp faculties with light defilements, and dull faculties with light defilements. 'Heavy defilements' refers to beings like those in the Saha world (the world we live in), with ugly, short, and lowly forms, a lifespan of only eighty years, or even dying prematurely, with intense afflictions, strong wrong views, and living in a harsh and dangerous era. This is the heaviness of the five defilements (the defilements of the kalpa, views, afflictions, beings, and life). Pure lands are not like this; this is the lightness of the five defilements. Why is this so? Because in impure lands, people rarely cultivate merit and virtue, while in pure lands, they cultivate much merit and virtue. If one is born in an impure land, some are lax in both precepts and the vehicle (Mahayana Buddhism), some are diligent in the vehicle but lax in precepts, some are lax in the vehicle but diligent in precepts, and some are diligent in both precepts and the vehicle. Diligence in precepts can lead to rebirth in the realms of humans and gods, while diligence in the vehicle can create the opportunity to be influenced by the teachings of sages. This opportunity has two types: great potential and small potential. Small potential is influenced by the manifestation of the Three-Storehouse Buddha-body (Shakyamuni Buddha) teaching the Dharma, while great potential is influenced by the teaching of the Dharma by the Rocana Buddha-body (the Sambhogakaya Buddha). Therefore, (Shakyamuni Buddha) manifested two aspects upon entering the womb of the divine mother Maya. Those influenced by sudden enlightenment (those with very sharp faculties) can see the Rocana Bodhisattva surrounded by hundreds of thousands of beings teaching the Dharma in the womb, with numerous sages from the ten directions all present in the womb. Upon emerging from the womb, light filled the Nirvana practice place (Bodh Gaya), accomplishing the Rocana Buddha, turning the Dharma wheel of the One True Reality and the immeasurable Four Noble Truths. It is like the sun rising from a high mountain, first illuminating the mountain. One can then hear the sudden teaching (direct enlightenment teachings), see the Buddha-nature, and attain liberation. Therefore, the Nirvana Sutra says, 'There is a grass in the Himalayas called 'Forbearance'. If a cow eats it, it will produce ghee (butterfat, symbolizing the highest Dharma).' This is what it means. If a person with small potential is influenced by the Buddha, (the Buddha) enters the mother's womb with right mindfulness, is born in the royal palace, undergoes six years of ascetic practice, and sits on grass under the Bodhi tree, becoming the old Bhikshu Buddha (Shakyamuni Buddha). In the Deer Park, he turns the Dharma wheel of the Four Noble Truths of birth and death, and the five ascetics, including Kaundinya, initially attain the nectar (symbolizing the Dharma) and awaken to the Hinayana path. Since it is not ghee, it cannot be called liberation. Therefore, it is said that merely leaving behind falsehood is called liberation, but in reality, one has not attained complete liberation and is not capable of receiving the great teachings, like a deaf and dumb person, it is of no benefit to them. In the great teachings, there is only the power of silent cultivation. Take milk as an analogy: when hearing the expedient teachings (skillful means) about severing the delusions of views and thoughts in the Three Realms (the desire realm, the form realm, and the formless realm), at that time, the milk is transformed into yogurt. Next, hearing the Four Kinds of Four Noble Truths taught in the Vaipulya Sutras (the 'Vaipulya Sutras'), using the Great Vehicle to criticize the Small Vehicle, admiring the true teachings, and giving rise to deep reverence, is called raw butter. Next, hearing the Three Kinds of Four Noble Truths taught in the Prajna Sutras (the 'Prajna Sutras'), the mind gradually becomes pure, and this is called clarified butter. Next Next
聞法華舍三方便。但說一實佛之知見。聲聞疑除受記作佛。菩薩迷去增道損生。爾時名為醍醐。菩薩之人處處得去。鈍者亦同二乘。二乘之人始自於此得見佛性。故云。始見我身聞我所說。即皆信受入如來慧。證前大機人初得醍醐也。除先修習學小乘者。我今亦令得聞此經入如來慧。即證小機始於法華得入醍醐也。若復有鈍根於法華不悟。更于般若調熟至於涅槃。說勝三修。即明常住得見佛性。乃是醍醐。是為同居穢國示現佛身說圓漸法。或示種種身說圓漸法。四句此開五味義。穢國既爾凈國亦然。既有利鈍兩機。寧不頓漸二說以明應身及說法也。此中應明別圓本觀所起慈悲。今遍法界起應例前思之云云。
問。經但言游于娑婆。不言實報方便等國。
答。總答中雲游諸國土諸是不一。豈止獨娑婆耶。又如大本。文云。若能深觀見我在耆阇崛山共聲聞菩薩僧。此即娑婆而是方便也。又云。即見我純諸菩薩無聲聞緣覺者。即此是實報也。故約二土明義無咎。
問。二土同稱為法性云何異。
答。真諦中道此則大異。次明應以菩薩得度者。或上地下地三藏通別圓等輔佛不同。若佛于實報作佛。觀音即為實報菩薩形。或作方便土菩薩形。或作同居土菩薩形。赴利鈍兩緣。赴利緣者即如華嚴中法慧金
{ "translations": [ "現代漢語譯本：聽聞《法華經》捨棄了三乘方便之法，只宣說一實相的佛之知見。聲聞乘人消除疑惑，被授記將來成佛。菩薩如果執迷不悟，反而會增長煩惱，損減功德。這時《法華經》就如同醍醐（比喻佛法中的最高妙的教義）。菩薩根器的人處處都能得到利益，即使是根器遲鈍的人也和二乘人一樣能獲得利益。二乘根器的人從這時開始才能得見佛性。所以說：『開始見到我的身，聽聞我所說的法，就都信受奉行，進入如來的智慧。』這是證明前面所說的大根器的人最初得到醍醐的利益。除了先前修習小乘佛法的人，我現在也讓他們聽聞此經，進入如來的智慧，這就是證明小根器的人開始在《法華經》中得到進入醍醐的利益。如果還有根器遲鈍的人，對於《法華經》不能領悟，就再通過《般若經》調伏成熟，直到《涅槃經》，宣說殊勝的三修（指止、觀、禪），從而明白常住的佛性，這才是真正的醍醐。這是在同居穢土示現佛身，宣說圓頓漸修之法，或者示現種種不同的身形，宣說圓頓漸修之法。這四句話開啟了五味（比喻佛法的五個階段）的含義。穢土既然如此，凈土也是一樣。既然有利根和鈍根兩種根器的眾生，那麼怎麼會沒有頓悟和漸悟兩種說法，來闡明應化身以及說法呢？這裡應該明白別教和圓教的根本觀行所生起的慈悲。現在遍及法界生起應化，可以參照前面的內容來思考，等等。", "", "問：經文中只說游化于娑婆世界（Saha world，指充滿煩惱和痛苦的世界），沒有說游化于實報莊嚴土（True Reward Land，佛菩薩修行功德所感得的清凈國土）和方便土（Expedient Land，為教化眾生而示現的國土）等國土。", "", "答：總的回答中說『游諸國土』，『諸』字表示不止一個，難道僅僅是娑婆世界嗎？又如《大本經》（可能是指《大般涅槃經》），經文說：『如果能夠深入觀察，就能見到我在耆阇崛山（Grdhrakuta Mountain，又名靈鷲山，釋迦牟尼佛常在此說法）與聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）、菩薩（Bodhisattva，立志成佛的修行者）僧眾在一起。』這就是娑婆世界，但也是方便土。又說：『就能見到我身邊全是菩薩，沒有聲聞和緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）。』這就是實報莊嚴土。所以根據這兩種國土來闡明義理，沒有過失。", "", "問：兩種國土都稱為法性（Dharmata，諸法的真實體性），為什麼會有不同？", "", "答：真諦（Paramartha-satya，勝義諦，指諸法實相的真理）和中道（Madhyamaka，不落兩邊的中正之道），這兩者有很大的差異。接下來闡明應以菩薩身得度者，或者是在上方、下方、地上，三藏教（Tripitaka teaching，聲聞乘的教法）、通教（Common teaching，大小乘共通的教法）、別教（Distinct teaching，菩薩藏獨有的教法）、圓教（Perfect teaching，最圓滿的教法）等輔佐佛陀的方式不同。如果佛陀在實報莊嚴土成佛，觀音菩薩（Avalokitesvara，觀世音菩薩）就示現為實報莊嚴土的菩薩形，或者示現為方便土的菩薩形，或者示現為同居土的菩薩形，來應合利根和鈍根兩種因緣。應合利根的因緣，就如《華嚴經》（Avatamsaka Sutra）中的法慧菩薩（Dharma-mati）和金剛藏菩薩（Vajragarbha）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: Having heard the Dharma, one abandons the three expedient means and only speaks of the knowledge and vision of the one true Buddha. Sravakas (listeners) have their doubts removed, receive predictions of Buddhahood, and Bodhisattvas (enlightenment beings) who are deluded increase their defilements and diminish their lives. At this time, it
剛藏等。赴鈍緣者或如彌勒等。若佛轉五味法門。法門興廢輔佛菩薩亦節節興廢。若權若實廣利眾生。此中亦應明別圓本觀機應。次明應以支佛者。如文殊二萬億劫作支佛。化眾生現身說法。次明應以聲聞身者。或作三藏或作通教聲聞。或作隨五味轉。聲聞內秘外現莊嚴。四枯四榮引導眾生。次引華嚴中諸菩薩比丘入法界所見住不思議法門者。成此義也。次引大經四種觀十二因緣觀。別圓本地慈悲不取不捨。今作四種聖人普應一切。
問。佛云何度佛。
答。等覺菩薩作佛身度初地佛。何意不得。如人亦能度人云云。二明梵身者。梵即色天主名為尸棄。此雲頂髻。瓔珞明四禪皆有王。此言梵者。應是初禪頂。猶有覺觀語法得為千界之主也。觀音修白色三昧不取不捨。不取故不隨禪生。不捨故應為梵王說出欲論四句現身以權引實。應以帝釋身者。此地居天主也。具云釋迦提桓因陀羅。釋迦言能。桓只是提婆。提婆即是天。因陀羅名主。能作天主。菩薩修難伏三昧不取不捨。說種種勝論。四句現身以權引實。自在天是欲界頂。具云婆舍跋提。此云他化自在。假他所作以成己樂。即是魔主也。凈名云。多是不思議解脫菩薩住赤色三昧不取不捨。應為魔王令諸魔界即是佛界。四句現身以權引實。大自在即色界頂魔
【現代漢語翻譯】 現代漢語譯本：剛藏等（指金剛藏等菩薩）。對於根器遲鈍的眾生，或者示現如彌勒菩薩等。如果佛陀轉動五味法門（指佛陀教法的五個階段），那麼法門的興盛或衰敗也與輔佐佛陀的菩薩們的興盛或衰敗息息相關。無論是權巧方便還是真實教義，都是爲了廣泛利益眾生。這裡也應該明確區分別教、圓教的本地風光，以及觀機逗教的應化。接下來闡明應以辟支佛身度化眾生的情況，例如文殊菩薩在過去二萬億劫中示現為辟支佛，通過化身說法來度化眾生。再接下來闡明應以聲聞身度化眾生的情況，或者示現為三藏法師，或者示現為通教的聲聞，或者隨著五味法門的轉變而轉變。聲聞內心秘密修持，外在顯現莊嚴，以四枯四榮（指聲聞修行的不同階段）來引導眾生。接下來引用《華嚴經》中諸菩薩比丘進入法界所見到的不可思議法門，來成就這個意義。再接下來引用《大般涅槃經》中的四種觀十二因緣觀，別教和圓教的本地慈悲是不取不捨的。現在將這四種聖人作為普遍應化一切眾生的例子。 問：佛陀說能度化佛陀，這是什麼意思？ 答：等覺菩薩可以示現佛身來度化初地菩薩。為什麼不可以呢？就像人也能度化人一樣。接下來闡明梵天身，梵天指的是色界天的天主，名為尸棄（Śikhin），意為頂髻。瓔珞經中說明四禪天都有天王。這裡所說的梵天，應該是初禪天的頂端，仍然有覺觀的語言，可以成為千世界之主。觀音菩薩修習白色三昧，不取不捨。因為不執取，所以不隨禪定而生；因為不捨棄，所以應化為梵王，宣說超出慾望的四句偈，以權巧方便來引導眾生趨向真實。應以帝釋身度化眾生的情況，帝釋是地居天的天主。完整地說是釋迦提桓因陀羅（Śakro devānām indraḥ），釋迦的意思是能，桓只是提婆，提婆就是天，因陀羅的意思是主，能作天主。菩薩修習難伏三昧，不取不捨，宣說種種殊勝的理論，以四句偈現身，以權巧方便來引導眾生趨向真實。自在天是欲界天的頂端。完整地說是婆舍跋提（Vaśavartin），意為他化自在，藉助他人所作來成就自己的快樂，也就是魔王。凈名經中說，大多是不可思議解脫的菩薩，安住在赤色三昧中，不取不捨，應化為魔王，使諸魔界就是佛界。以四句偈現身，以權巧方便來引導眾生趨向真實。大自在天就是**頂魔。
【English Translation】 English version: Gang Cang etc. (referring to Bodhisattvas like Vajragarbha). For beings with dull faculties, they may manifest as Maitreya Bodhisattva and others. If the Buddha turns the Five Flavors of Dharma (referring to the five stages of the Buddha's teachings), the flourishing or decline of the Dharma is closely related to the flourishing or decline of the Bodhisattvas who assist the Buddha. Whether it is expedient means or true teachings, it is all for the widespread benefit of sentient beings. Here, one should also clearly distinguish the separate teaching, the perfect teaching's original landscape, and the skillful means of teaching according to the capacity of the audience. Next, it is explained that one should transform beings with the body of a Pratyekabuddha, such as Manjushri Bodhisattva manifesting as a Pratyekabuddha in the past two hundred billion kalpas, using transformation bodies and Dharma talks to transform beings. Next, it is explained that one should transform beings with the body of a Shravaka, either manifesting as a Tripitaka master, or manifesting as a Shravaka of the common teaching, or changing with the transformation of the Five Flavors of Dharma. The Shravaka secretly cultivates internally, manifests externally with adornment, and guides sentient beings with the four witherings and four flourishings (referring to the different stages of Shravaka practice). Next, the inconceivable Dharma doors seen by the Bodhisattva Bhikshus entering the Dharma realm in the Avatamsaka Sutra are cited to accomplish this meaning. Next, the four types of contemplation of the twelve links of dependent origination in the Mahaparinirvana Sutra are cited, the local compassion of the separate and perfect teachings is neither grasping nor abandoning. Now, these four types of sages are taken as examples of universally responding to all sentient beings. Question: The Buddha said that he can transform the Buddha, what does this mean? Answer: A Bodhisattva of Equal Enlightenment can manifest the body of a Buddha to transform a Bodhisattva of the first ground. Why not? Just as a person can also transform a person. Next, the Brahma body is explained. Brahma refers to the lord of the Form Realm heavens, named Śikhin, which means topknot. The Garland Sutra explains that all four Dhyana heavens have kings. The Brahma mentioned here should be the top of the first Dhyana heaven, still having the language of perception and observation, and can become the lord of a thousand worlds. Avalokiteśvara Bodhisattva cultivates the white Samadhi, neither grasping nor abandoning. Because he does not grasp, he is not born according to Dhyana; because he does not abandon, he transforms into the Brahma King, proclaiming the four-line verse that transcends desire, using expedient means to guide sentient beings towards the truth. The situation of transforming beings with the body of Indra, Indra is the lord of the earth-dwelling heavens. Fully speaking, it is Śakro devānām indraḥ, Śakra means able, Huan is just Deva, Deva is heaven, Indra means lord, able to be the lord of heaven. The Bodhisattva cultivates the difficult-to-subdue Samadhi, neither grasping nor abandoning, proclaiming various excellent theories, manifesting with a four-line verse, using expedient means to guide sentient beings towards the truth. The Free Heaven is the top of the Desire Realm heaven. Fully speaking, it is Vaśavartin, which means transforming others' creations to achieve one's own happiness, which is the demon king. The Vimalakirti Sutra says that most are Bodhisattvas of inconceivable liberation, dwelling in the red Samadhi, neither grasping nor abandoning, transforming into the demon king, making all demon realms the Buddha realm. Manifesting with a four-line verse, using expedient means to guide sentient beings towards the truth. The Great Free Heaven is the ** top demon.
醯首羅也。樓炭稱為阿迦尼吒。華嚴稱為色究竟。或有人以為第六天。而諸經論多稱大自在是色界頂。釋論云。過凈居天有十住菩薩號大自在。大千界主。十住經云。大自在天光明勝一切眾生。涅槃獻供大自在天最勝故非第六天。釋論云。魔醯首羅此稱大自在。騎白牛八臂三眼是諸天將。未知此是同名為即指王為將。天大將軍者。如金光明即以散脂為大將。大經云。八健提天中力士。釋論稱魔醯首羅如前。又稱鳩摩伽。此云童子。騎孔雀擎雞持鐸捉赤幡。韋紐此稱遍聞。四臂捉貝持輪騎金翅烏。皆是諸天大將。未知此大將軍定是何等四句相對。小王身者。或雲天王為大人王為小。就人王中四種轉輪王自有大小。如非四輪王者名粟散王。自有小大。中國名大附庸名小。傳傳相望。今言小者。小尚為之何況其大耶。此亦有四句。何獨為福業受報。入同居土具足化他。共修功德慈心利物。是為王也。長者身者。應釋十長人之德內合法門。居士者。多積賄貨居業豐盈。以此為名也。宰官者。宰主義官是功能義。謂三臺以功能能輔政于主故云宰官。郡縣亦稱為宰官。宰政民下也。婆羅門者。稱為凈行。劫初種族山野自閑人以稱之也。一一身皆有四句本觀。次列四眾釋如舊。次婦女者。不明小王婦女者。王家禁固不得游散。化物為
【現代漢語翻譯】 現代漢語譯本 醯首羅也（Maheśvara，大自在天）。樓炭經中稱為阿迦尼吒天（Akaniṣṭha，色究竟天）。《華嚴經》中稱為色究竟天。或者有人認為是第六天。而諸經論多稱大自在天是頂。釋論中說，超過凈居天有十住菩薩，號為大自在天，是大千世界之主。《十住經》中說，大自在天的光明勝過一切眾生。《涅槃經》獻供時，大自在天最殊勝，所以不是第六天。釋論中說，魔醯首羅（Maheśvara）就是大自在天。騎著白牛，有八隻手臂和三隻眼睛，是諸天之將。不知道這裡說的同名是指同一個人，還是指天王手下的將領。天大將軍，例如《金光明經》中就以散脂大將為大將。《大般涅槃經》中說，八健提天中的力士。釋論中稱魔醯首羅如前所述。又稱鳩摩伽（Kumāraka），意思是童子。騎著孔雀，擎著雞，拿著鈴鐸，捉著赤幡。韋紐（Viṣṇu），意思是遍聞。有四隻手臂，拿著貝和輪，騎著金翅鳥。都是諸天大將。不知道這些大將軍具體指的是什麼。四句相對，小王身，或者說天王是大人王，人王是小王。就人王中，四種轉輪王自有大小。如果不是四輪王者，就叫做粟散王，也有大小之分。中國叫做大，附庸國叫做小。代代相傳，現在說的小，小尚且如此，何況大的呢？這裡也有四句。為什麼只有福業才能受報？進入同居土，具足化他，共同修行功德，慈心利益眾生，這就是王。長者身，應該解釋十長人之德，內合法門。居士，多積聚財物，居業豐盈，因此得名。宰官，宰是主的意思，官是功能的意思。三臺因為有功能，能夠輔佐君主，所以叫做宰官。郡縣也稱為宰官，宰政民下也。婆羅門，稱為凈行。劫初的種族，在山野中自由自在的人，以此稱呼。每一個身都有四句本觀。接下來列出四眾，解釋和以前一樣。接下來是婦女，不說明小王婦女，因為王家禁錮，不得游散，化物為
【English Translation】 English version Maheśvara (醯首羅也, the Great自在天). In the Lou Tan Sutra, it is called Akaniṣṭha (阿迦尼吒, the highest heaven in the Realm of Form). The Avataṃsaka Sūtra calls it the Heaven of Ultimate Form (色究竟天). Some consider it the sixth heaven. However, many sutras and treatises refer to the Great自在天 as the highest. The commentary states that beyond the Pure Abodes (凈居天) are Bodhisattvas of the Ten Abodes (十住菩薩), known as the Great自在天, the lord of the Great Thousand World. The Sutra of the Ten Abodes (十住經) says that the light of the Great自在天 surpasses all beings. In the Nirvana Sutra, offerings to the Great自在天 are the most supreme, so it is not the sixth heaven. The commentary states that Maheśvara (魔醯首羅) is also called the Great自在天. Riding a white bull, with eight arms and three eyes, he is a general of the gods. It is unknown whether this refers to the same being or a general under the heavenly king. A great general of the gods, such as Sañjaya (散脂) in the Golden Light Sutra (金光明經). The Mahāparinirvāṇa Sūtra (大般涅槃經) speaks of the strongmen among the Eight健提 heavens. The commentary refers to Maheśvara as before. It also refers to Kumāraka (鳩摩伽), meaning 'youth'. Riding a peacock, holding a chicken, carrying a bell, and holding a red banner. Viṣṇu (韋紐) means 'all-pervading'. With four arms, holding a conch and a wheel, riding a garuda. All are great generals of the gods. It is unknown what these great generals specifically refer to. Four phrases in contrast: the body of a minor king, or the heavenly king is a great human king, and the human king is a minor king. Among human kings, the four types of Cakravartin kings (轉輪王) have their own sizes. Those who are not Cakravartin kings are called scattered kings (粟散王), and they also have sizes. China is called large, and vassal states are called small. Passed down through generations, what is said to be small is still so, let alone what is large? There are also four phrases here. Why is it that only meritorious deeds receive rewards? Entering the realm of cohabitation (同居土), fully transforming others, jointly cultivating merit, and benefiting beings with compassion, this is a king. The body of an elder (長者), should explain the virtues of the ten elders, the inner Dharma gate. A householder (居士), accumulates much wealth and has abundant property, hence the name. A minister (宰官), '宰' means 'lord', and '官' means 'function'. The three platforms (三臺) are called ministers because they have the function of assisting the ruler. Prefectures and counties are also called ministers, governing the people below. A Brahmin (婆羅門) is called 'pure conduct'. The tribes of the beginning of the kalpa, people who are free in the mountains and fields, are called this. Each body has four phrases of original contemplation. Next, the four assemblies (四眾) are listed, and the explanation is the same as before. Next are women, without specifying the women of minor kings, because the royal family is confined and cannot roam freely, transforming beings into...
難故不作。若如妙音即云于王后宮變為女像也。童男女者。取妙莊嚴二子釋之。華嚴童子算砂嬉戲也。七明八部者。上列大威德天。今更舉二十八天等。或可星宿掌人間者也。龍有四種。一守天宮殿持令不落人間。屋上作龍像之爾。二興雲致雨益人間者。三地龍決江開瀆。四伏藏守轉輪王大福人藏也。肇師但出三不出天龍。夜叉此云捷疾。此有三處。海島空中天上。傳傳相持不得食人。佛初成道及說法傳唱至天。乾闥婆此云香陰。帝釋樂神。在須彌南金剛窟住。天欲作樂其心動。什師云。在寶山中住身有異相。即上奏樂也。阿修羅千頭二千手。萬頭二萬手。或三頭六手。此云無酒。一持不飲酒戒。男醜女端。在眾相山中住。或言居海底。風輪持水如雲居其下。上文云。居在大海邊。有大力口訶日月。日月為之失光。掌搏須彌須彌為之跛𨁟。入海齊腰。見天飲甘露。而四天下采華。置四海中釀。海中眾生業力持。進失甘露退不成酒。即斷酒故云無酒。神不飲酒故得大力也。迦樓羅者。此云金翅。翅頭金色因以名之。此鳥與龍約汝繞須彌令斷。我搏海見泥。我不如輸子為汝給使汝不如輸子與我啖。天力持須彌不可斷故龍輸子。卵生食卵龍。不能食三生。濕生食二胎生食三。化生食四。緊那羅者。天帝絲竹樂神。小不如乾闥
婆。形似人而頭有角。亦呼為疑神。亦為人非人。今不取人非人釋緊那羅。此乃是結八部數爾。摩睺者。什師云。是地龍。肇師云。是大蟒腹行也。八部皆能變本形在座聽法也。金剛非八部數。手執此寶護持佛法。或言。在欲色天中教化諸天。即大權神也。經云。是吾之兄。
問。上界身可化下。地獄身云何化上。
答。菩薩所為應以得度乃應之爾。如王聞蟻鬥。第二從成就如是功德者。是總答也。此則結別開總。成就如是功德是結別也。以種種形游諸國土是總答也。諸名不一。橫則遍周十方。豎則冠通三土。隨機變現何止三十三身。托化逐緣豈局在娑婆世界。以種種形總明示現身廣。游諸國土總明所化處廣。度脫眾生總明得益廣。言雖略上義極廣前故。稱為總答也。善財入法界文雖廣義未必該十法界。地人見文廣判為圓宗。見法華文略判為不真宗。若尋此意無不真之義也。三從是故汝等去。是勸供養也。佛答前問先總后別。末勸受持而眾生仰荷冥益。但可持名秉字而已。故前開三段始終開合於義相稱。佛答后問前別後總。末勸供養眾生既荷顯益。見色聞聲故勸供養。此則開合始終相稱。而總別前後者互舉爾。有人以總答為嘆德。此分文傷義。
問。后勸供養受旨奉瓔珞。前勸持名何得無耶。
【現代漢語翻譯】 現代漢語譯本： 婆（Po）。外形像人但頭上有角。也被稱為疑神。也可以說是『非人』。現在不採用『人非人』來解釋緊那羅（Kinnara），因為這是包括在天龍八部之內的。摩睺羅伽（Mahoraga），鳩摩羅什（Kumarajiva）法師說，是地龍。僧肇法師說，是大蟒蛇，用腹部行走。天龍八部都能變化出原本的形態在法座上聽法。金剛（Vajra）不屬於天龍八部，手持金剛杵護持佛法。或者說，在欲界天和色界天中教化諸天，是具有大權力的神。經書中說，金剛是我的兄弟。
問：上界之身可以化現到地獄，地獄之身如何化現到上界？
答：菩薩所做的事情，應當以能夠度化眾生為目的。如同國王聽到螞蟻爭鬥的事情一樣。第二，『從成就如是功德者』，這是總的回答。這裡是先總結個別情況，然後展開總的論述。『成就如是功德』是總結個別情況。『以種種形游諸國土』是總的回答。諸佛菩薩的名號不一，橫向則遍及十方，縱向則貫通三界。隨機應變顯現，何止三十三種化身？依託變化隨順因緣，豈侷限於娑婆世界？『以種種形』總括地說明示現之身廣泛，『游諸國土』總括地說明所教化之處廣泛，『度脫眾生』總括地說明得到的利益廣泛。言語雖然簡略，但其中包含的意義極其廣泛，所以稱之為總的回答。善財童子入法界，文辭雖然廣博，但意義未必涵蓋十法界。地上的人見到文辭廣博就判為圓宗，見到《法華經》文辭簡略就判為不真宗。如果探尋其中的意義，沒有不真實的道理。第三，『是故汝等去』，這是勸勉供養。佛陀回答前面的問題，先總說後分說，最後勸勉受持，而眾生暗中得到利益，只要持念名號，秉持文字就可以了。所以前面分為三段，始終開合與意義相稱。佛陀回答後面的問題，先分說后總說，最後勸勉供養，眾生已經得到明顯的利益，見到形象聽到聲音，所以勸勉供養。這裡開合始終相稱，而總說和分說前後互相呼應。有人把總的回答當作讚歎功德，這樣劃分段落就損害了經文的意義。
問：後面勸勉供養，接受旨意奉獻瓔珞，前面勸勉持名，為什麼沒有勸勉供養呢？
【English Translation】 English version: Po. Its shape resembles a human but has horns on its head. It is also called a 'doubtful spirit'. It can also be said to be 'non-human'. Now, we do not use 'non-human' to explain Kinnara (a celestial musician), as it is included within the Eight Legions. Mahoraga (a great serpent deity), Kumarajiva (a famous translator) said, is an earth dragon. Sengzhao (another famous translator) said, is a large python that moves on its belly. The Eight Legions can all transform into their original forms to listen to the Dharma on the seat. Vajra (a thunderbolt weapon) is not one of the Eight Legions; it holds this treasure to protect the Buddha Dharma. Or it is said that it teaches the devas in the Desire Realm and Form Realm, and is a god with great power. The sutra says that Vajra is my brother.
Question: The body of the upper realm can transform into the lower realm, how can the body of the lower realm transform into the upper realm?
Answer: What a Bodhisattva does should be for the purpose of being able to liberate sentient beings. It is like a king hearing about ants fighting. Second, 'From those who have achieved such merits', this is a general answer. Here, individual situations are summarized first, and then a general discussion is unfolded. 'Achieving such merits' is summarizing individual situations. 'Wandering through various lands in various forms' is a general answer. The names of the Buddhas and Bodhisattvas are not the same; horizontally, they extend throughout the ten directions, and vertically, they penetrate the three realms. Changing and manifesting according to circumstances, how can it be limited to thirty-three manifestations? Relying on changes and following conditions, how can it be limited to the Saha world? 'In various forms' generally explains that the manifested body is extensive, 'wandering through various lands' generally explains that the places being taught are extensive, and 'liberating sentient beings' generally explains that the benefits gained are extensive. Although the words are brief, the meaning contained within them is extremely extensive, so it is called a general answer. Although the text of Sudhana's entry into the Dharma Realm is extensive, its meaning may not cover the ten Dharma Realms. People on earth judge it as the Perfect Teaching when they see the extensive text, and judge the Lotus Sutra as the Untrue Teaching when they see the brief text. If you explore the meaning within it, there is no reason why it is not true. Third, 'Therefore, you should go', this is an exhortation to make offerings. The Buddha answers the previous question, first generally and then specifically, and finally exhorts to uphold it, and sentient beings secretly receive benefits, just by holding the name and upholding the words. Therefore, the previous is divided into three sections, and the opening and closing from beginning to end are consistent with the meaning. The Buddha answers the later question, first specifically and then generally, and finally exhorts to make offerings, and sentient beings have already received obvious benefits, seeing the form and hearing the sound, so he exhorts to make offerings. Here, the opening and closing are consistent from beginning to end, and the general and specific are echoed back and forth. Some people regard the general answer as praising merits, and this division of sections damages the meaning of the sutra.
Question: Later, there is exhortation to make offerings, accepting the decree and offering necklaces, but earlier, there is exhortation to hold the name, why is there no exhortation to make offerings?
答。默然持名故不彰文。供養事顯須脫瓔珞也。又欲成冥顯義前是顯機。更持名默唸即成冥機。后是冥機。復更供養即成顯機。合二義具足。
問。亦應更成二應耶。
答。二機既具必知有應。故不更說。初勸供養。二奉旨。初又二。先稱美功德如文。二出供養之意。意者正由能施眾生無畏從德受名。眾生於畏得脫為作此名。德既無量名亦應多。不可說不可說也。奉旨供養中為六。一奉命。二不受。三重奉。四佛勸。五受。六結其德。經文不定。或眾寶瓔珞或珠或眾寶珠。此翻譯減長爾。眾寶者。眾寶間珠共為嚴飾也。
若依瓔珞經。從初住銅寶瓔珞乃至等覺摩尼瓔珞。今無盡意位高。那忽止直百千兩金。
答。此略言百姓萬氏爾。實不啻堪此也。若就觀解者。將事表理何得一向事解耶。頸者表中道一實之理。以眾多無著法門莊嚴實相如瓔珞在頸。解者表菩薩為常舍行故。一切願行功德乃至佛智菩提涅槃。亦不住不著無依無倚故言解也。大集云。戒定慧陀羅尼以為瓔珞。莊嚴法身也。百千是十萬。此表一地有萬功德。即十萬也。法施者。舊云。如法施重法施求法施學法施皆名法施。無盡意重法故施也。今明如法施也。正以財通於法名財。即是法財。即因緣生法即空即假即中。三諦一心一
【現代漢語翻譯】 現代漢語譯本：
答：因為默然持念名號，所以不彰顯于文字。供養之事是顯性的，所以需要解下瓔珞。而且，爲了成就冥顯二義，之前（勸供養）是顯機，再持名默唸就成為冥機；之後（默唸）是冥機，再進行供養就成為顯機。合起來，兩種意義就都具備了。
問：也應該再成就二應嗎？
答：既然顯機和冥機都具備了，必定知道有感應，所以不再重複說明。最初是勸人供養，其次是奉旨。最初又分為兩部分：先稱讚功德，如經文所示；其次是說明供養的意義。其意義在於，正是因為能夠施予眾生無畏，所以從這個功德而得名（無畏）。眾生從畏懼中解脫，因此為他取了這個名字。功德既然無量，名字也應該很多，不可說不可說。奉旨供養分為六個步驟：一是奉命，二是不接受，三是再次奉上，四是佛勸說，五是接受，六是總結其功德。經文並不固定，有時說是眾寶瓔珞，有時說是珠，有時說是眾寶珠。這些翻譯有所增減。所謂的眾寶，是指各種寶物之間用珠子共同裝飾。
如果依據《瓔珞經》，從初住位的銅寶瓔珞，乃至等覺位的摩尼瓔珞。現在無盡意菩薩的地位很高，怎麼會僅僅用價值百千兩黃金的東西呢？
答：這是略說，指普通百姓的萬分之一而已，實際上遠不止這些。如果從觀想理解的角度來看，這是用事物來表達道理，怎麼能只從字面意思來理解呢？頸項代表中道一實之理，用眾多無著的法門來莊嚴實相，就像瓔珞在頸項上一樣。解下瓔珞，表示菩薩因為經常行舍施，所以一切願行功德，乃至佛智菩提涅槃，都不住著，沒有依靠，沒有依賴，所以說是解下。 《大集經》說：『用戒定慧陀羅尼作為瓔珞，莊嚴法身。』百千就是十萬，這表示一地有一萬種功德，也就是十萬。法施，舊的說法是：如法施、重法施、求法施、學法施，都叫做法施。無盡意菩薩是重視佛法，所以行法施。現在說明如法施。正是因為財物可以通達于佛法，所以稱為財，也就是法財。即因緣所生法，即空即假即中，三諦一心。
【English Translation】 English version:
Answer: Because of silently holding the name, it is not manifested in writing. The act of offering is manifest, so it is necessary to remove the necklace (瓔珞, yīngluò - necklace, garland). Moreover, to accomplish the meaning of hidden and manifest, the previous (urging to make offerings) is the manifest opportunity (顯機, xiǎnjī - manifest opportunity), and then holding the name silently becomes the hidden opportunity (冥機, míngjī - hidden opportunity); the latter (silent recitation) is the hidden opportunity, and then making offerings again becomes the manifest opportunity. Combining them, both meanings are complete.
Question: Should two responses (應, yìng - response, reaction) be accomplished again?
Answer: Since both the manifest and hidden opportunities are present, it is certain that there will be a response, so it is not necessary to explain it again. First, there is urging to make offerings, and second, there is following the decree (奉旨, fèngzhǐ - following the decree). The first is further divided into two parts: first, praising the merits and virtues, as the text says; second, explaining the meaning of the offering. The meaning is that it is precisely because one can bestow fearlessness (無畏, wúwèi - fearlessness) upon sentient beings that one is named after this merit. Sentient beings are liberated from fear, so this name is given to them. Since the merits and virtues are immeasurable, the names should also be numerous, unspeakable, unspeakable. Following the decree to make offerings is divided into six steps: first, following the command; second, not accepting; third, offering again; fourth, the Buddha urging; fifth, accepting; and sixth, concluding the merits and virtues. The scripture is not fixed, sometimes saying it is a necklace of various treasures (眾寶瓔珞, zhòngbǎo yīngluò - necklace of various treasures), sometimes saying it is a pearl (珠, zhū - pearl), and sometimes saying it is a pearl of various treasures (眾寶珠, zhòngbǎo zhū - pearl of various treasures). These translations have some additions and subtractions. The so-called various treasures refer to various treasures interspersed with pearls for decoration.
If according to the Inraketu Sutra (瓔珞經, Yīngluò jīng - Inraketu Sutra), from the copper treasure necklace (銅寶瓔珞, tóngbǎo yīngluò - copper treasure necklace) of the initial dwelling stage (初住, chūzhù - initial dwelling stage) to the mani necklace (摩尼瓔珞, móní yīngluò - mani necklace) of the equal enlightenment stage (等覺, děngjué - equal enlightenment stage). Now that Inexhaustible Intent Bodhisattva (無盡意, Wújìn yì - Inexhaustible Intent) is of high status, how could he only use something worth a hundred thousand taels of gold?
Answer: This is a brief statement, referring to one ten-thousandth of the average person's wealth; in reality, it is far more than that. If viewed from the perspective of contemplation and understanding, this is using things to express principles; how can it be understood only literally? The neck represents the principle of the one reality of the Middle Way (中道一實之理, zhōngdào yīshí zhī lǐ - the principle of the one reality of the Middle Way), and using numerous non-attached Dharma gates (無著法門, wúzhù fǎmén - non-attached Dharma gates) to adorn the true nature (實相, shíxiàng - true nature) is like a necklace on the neck. Removing the necklace indicates that because Bodhisattvas constantly practice giving (舍, shě - giving), all vows, practices, merits, virtues, and even the Buddha's wisdom, Bodhi, and Nirvana, are not clung to, have no reliance, and have no dependence, so it is said to be removed. The Mahasamnipata Sutra (大集經, Dàjí jīng - Mahasamnipata Sutra) says: 'Use the precepts, concentration, wisdom, and Dharani (戒定慧陀羅尼, jiè dìng huì tuóluóní - precepts, concentration, wisdom, and Dharani) as a necklace to adorn the Dharma body.' A hundred thousand is ten thousand, which indicates that one ground (地, dì - ground) has ten thousand merits and virtues, which is ten thousand. Dharma giving (法施, fǎshī - Dharma giving), the old saying is: Dharma giving according to the Dharma, heavy Dharma giving, seeking Dharma giving, and learning Dharma giving are all called Dharma giving. Inexhaustible Intent Bodhisattva values the Dharma, so he practices Dharma giving. Now explain Dharma giving according to the Dharma. It is precisely because wealth can lead to the Dharma that it is called wealth, which is Dharma wealth. That is, the Dharma arising from conditions is emptiness, provisionality, and the Middle Way, the three truths are one mind.
切具足。於法平等於財亦等。如此施者即是法施。不肯受者。事解無盡意奉命供養。我未奉命那忽輒受。亦是事須遜讓。觀解者。不受三昧廣大之用故無所受重白愍我者。或可請上愍下。或可地位相齊故相愍。或可我為四眾故施。仁愍四眾故受。以無所受而受諸受。佛勸愍者。即是愍一切眾生及四眾也。正以菩薩為物故施為物故受。二分者。表事理二。因奉二佛者。將二因趣二果也。理圓即法佛。事圓即報佛。二佛表二果也。第三從持地說去。嘆聞品功德也。文云。聞是觀世音者。是聞上冥益一段問答也。普門品者。是聞顯益一段問答也。此中明自在業。者若是凡夫之業為愛所潤。有漏因緣不得自在。觀音為調伏十法界。示此三業慈悲力潤隨感受生。不為煩惱所累。故言自在業。為中道第一義諦所攝。於二諦中得自在無等等者二乘雖出三界猶有上法非是無等。佛是極地故言無等。發求佛心故言無等等。等於佛也。又約心。心中具足八萬四千法門。若發實相心即是等八萬四千法門也。亦是八萬四千波羅蜜。亦是八萬四千塵勞門為如來種故。經云。發心畢竟二不別。如是二心前心難。今發初心等於後心。初心難發故言是無等。等於後心名無等等。此即四悉檀意明發心也。發心有三。一名字發。即五品弟子。二相似發。是六
【現代漢語翻譯】 現代漢語譯本 切具足（一切都具備）。於法平等，于財也平等。這樣的施捨就是法施。不肯接受的人，事情的解釋沒有窮盡。無盡意（菩薩名）奉命供養，我沒有奉命，怎麼能隨便接受呢？這也是事情需要謙讓的地方。觀察理解的人，不接受三昧（佛教禪定）廣大的作用，所以沒有什麼可接受的。再次稟告可憐我的人，或許可以請上面可憐下面，或許可以地位相等所以互相可憐，或許因為我爲了四眾（比丘、比丘尼、優婆塞、優婆夷）的緣故施捨，您可憐四眾的緣故接受。以無所接受的態度接受所有的接受。佛勸可憐我的人，就是可憐一切眾生和四眾啊。正是因為菩薩爲了眾生的緣故施捨，爲了眾生的緣故接受。二分，表示事和理兩個方面。因為供奉兩尊佛，是將兩種因導向兩種果。理圓滿就是法佛（體現真理的佛），事圓滿就是報佛（為菩薩修行圓滿、酬報其弘願而出現的佛）。兩尊佛代表兩種果。第三部分從『持地說』開始，讚歎聽聞《普門品》的功德。經文說：『聞是觀世音者』，是聽聞上面冥益（暗中得到的利益）的一段問答。《普門品》，是聽聞顯益（明顯得到的利益）的一段問答。這裡說明自在業。如果是凡夫的業，被愛所滋潤，有漏的因緣不能得到自在。觀音（菩薩名）爲了調伏十法界（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道、聲聞道、緣覺道、菩薩道、佛道），示現這三種業，用慈悲的力量滋潤，隨著感受而生，不被煩惱所累，所以說是自在業。被中道第一義諦（不落兩邊的最高的真理）所攝，在二諦（真諦和俗諦）中得到自在。無等等，二乘（聲聞乘和緣覺乘）雖然超出三界（欲界、色界、無色界），還有更高的法，不是無等。佛是最高的境界，所以說是無等。發起求佛的心，所以說是無等等，等於佛。又從心來說，心中具足八萬四千法門，如果發起實相心（認識事物真實面目的心），就是等於八萬四千法門。也是八萬四千波羅蜜（到達彼岸的方法），也是八萬四千塵勞門（產生煩惱的途徑），作為如來的種子。經文說：『發心畢竟二不別，如是二心前心難』，現在發起初心等於後心，初心難以發起，所以說是無等，等於後心名為無等等。這就是四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的意義，說明發心。發心有三種，一是名字發，就是五品弟子，二是相似發，是六
【English Translation】 English version Complete with all necessities. Equal in Dharma, and also equal in wealth. Such giving is Dharma giving. If the recipient refuses, the explanation of the matter is endless. Wujinyi (name of a Bodhisattva) was ordered to make offerings, but I have not been ordered, how can I casually accept? This is also a matter of needing to be humble. Those who observe and understand do not accept the vast function of Samadhi (Buddhist meditation), so there is nothing to accept. Reporting again to those who pity me, perhaps one can ask those above to pity those below, or perhaps their positions are equal so they pity each other, or perhaps I give for the sake of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), and you accept because you pity the four assemblies. Accepting all acceptance with non-acceptance. The Buddha advises those who pity me, which is to pity all sentient beings and the four assemblies. It is precisely because Bodhisattvas give for the sake of sentient beings and accept for the sake of sentient beings. 'Two parts' represents the two aspects of phenomena and principle. Because of offering to two Buddhas, it is guiding two causes to two results. The perfection of principle is the Dharma Buddha (Buddha embodying truth), and the perfection of phenomena is the Reward Buddha (Buddha appearing as a result of Bodhisattva's perfect practice and fulfilling their vows). The two Buddhas represent two results. The third part starts from 'holding and speaking', praising the merit of hearing the 'Universal Gate Chapter'. The scripture says: 'Hearing this Avalokiteshvara', is hearing the section of questions and answers about hidden benefits. 'Universal Gate Chapter' is hearing the section of questions and answers about manifest benefits. Here it explains the unconstrained karma. If it is the karma of ordinary people, nourished by love, the conditioned causes cannot be unconstrained. Avalokiteshvara (name of a Bodhisattva), in order to tame the ten Dharma realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, deva realm, sravaka realm, pratyekabuddha realm, bodhisattva realm, buddha realm), manifests these three karmas, nourishing with the power of compassion, being born according to the feeling, not being burdened by afflictions, therefore it is said to be unconstrained karma. Being encompassed by the Middle Way First Principle (the highest truth that does not fall into extremes), obtaining unconstraint in the two truths (conventional truth and ultimate truth). 'Unequalled', although the two vehicles (sravaka vehicle and pratyekabuddha vehicle) transcend the three realms (desire realm, form realm, formless realm), there are still higher Dharmas, not being unequalled. The Buddha is the highest state, therefore it is said to be unequalled. Generating the mind to seek Buddhahood, therefore it is said to be unequalled, equal to the Buddha. Also speaking from the mind, the mind is complete with eighty-four thousand Dharma gates, if one generates the mind of true reality (the mind that recognizes the true nature of things), it is equal to eighty-four thousand Dharma gates. It is also eighty-four thousand paramitas (methods to reach the other shore), and also eighty-four thousand gates of defilement (paths that generate afflictions), as the seed of the Tathagata. The scripture says: 'The initial mind and the ultimate mind are not different, such two minds, the initial mind is difficult', now generating the initial mind is equal to the later mind, the initial mind is difficult to generate, therefore it is said to be unequalled, being equal to the later mind is called unequalled. This is the meaning of the four siddhantas (world siddhanta, each for the individual siddhanta, remedial siddhanta, first principle siddhanta), explaining the generation of the mind. There are three types of generating the mind, one is name generation, which is the five grades of disciples, two is similar generation, which is six
根清凈。三分真發。即初住已上此。發心是真發心也。
觀音義疏卷下
【現代漢語翻譯】 現代漢語譯本：根清凈，指六根（眼、耳、鼻、舌、身、意）清凈無染。三分真發，指的是初住位以上的菩薩所發的三種真實菩提心。這裡的『發心』是真正的發菩提心。
出自《觀音義疏》卷下
【English Translation】 English version: 'Root purity' refers to the purity and freedom from defilement of the six roots (eye, ear, nose, tongue, body, and mind). 'Three parts of true arising' refers to the three kinds of true Bodhi mind generated by Bodhisattvas above the initial stage of abiding (初住, Chuzhu). Here, 'arising of the mind' (發心, faxin) is the true arising of the Bodhi mind.
From the Commentary on the Meaning of Avalokiteśvara Sutra, Volume 2.