釋普門品重頌
Universal Gate Chapter: Verses
宋天竺寺沙門 遵式 述
Compiled by the Monk Zunshi of Tianzhu Temple in the Song Dynasty
△第二重頌是隋煬大業中智者滅後笈多所譯方入大部故疏闕釋靈感傳天人語南山云什師八地菩薩譯法華闕觀音重頌既涉冥報信有此文今扶上二番問答隨文略釋固難盡理講者但令不失上文大途梗槩何必騁異此頌二十六行為二初一偈雙問二章次二十五偈雙答二問初問中一句歎。德三句正問。
The second set of verses was translated by Jīvagupta during the Sui Dynasty, after the passing of Master Zhiyi, and was later incorporated into the expanded version of the scripture. Therefore, earlier commentaries did not include an explanation of it. According to the *Records of Spiritual Responses*, celestial beings informed Master Nanshan that Kumārajīva, an eighth-stage bodhisattva, translated the *Lotus Sutra* but omitted the verses on Guanyin. Since this involves karmic retribution, it is credible that such a passage exists. Now, building upon the previous two rounds of questions and answers, I will provide a brief explanation following the text. It is difficult to exhaust its meaning, but lecturers need only ensure they do not lose the general outline of the preceding discussion. Why strive for novelty? These twenty-six lines of verses are divided into two parts: the first verse poses a dual question, and the remaining twenty-five verses provide a dual response. In the initial question, one line praises the virtue, while three lines present the question itself.
世尊妙相具。
The World-Honored One is adorned with sublime marks.
一句之內名體合歎世尊名也所以略舉尊號則知上九竝為三世中尊歎之要也具相質也相妙而具妙是歎辭具謂三十二滿足又可妙即是好以八十種好嚴其相令妙好也復次名實俱歎法身名是妙名相為妙相上文云具相三十二以八十種好用莊嚴法身即此意也具此相好者即具二嚴能答我問故舉而歎也。
In a single phrase, the name and form are praised together—this is the name of the World-Honored One. Therefore, by briefly mentioning this honorable title, we understand that the nine preceding praises all refer to the honored one among the three periods of time. This is the essence of praise—the form is complete and excellent. The form is wondrous and complete—this is the language of praise. "Complete" refers to the fulfillment of the thirty-two marks, and "wondrous" means excellent, adorned with the eighty minor marks to make the form perfect and beautiful.
Furthermore, both name and reality are praised—the name is a wondrous name, and the form is a wondrous form. The previous text states: "Complete with the thirty-two marks, adorned with the eighty minor marks to beautify the Dharma body"—this is the meaning here. One who possesses these marks and excellences possesses both adornments and is able to answer my questions. Therefore, these are raised in praise.
我今重問彼佛子何因緣名為觀世音。
I ask again, why is this bodhisattva called Guanyin?
正問中初句兼於二問文云重問即重問上二段之事孰謂不然次二句別問觀音欲佛先答初章就近更徵故也亦可三句併問初章自招後答既有真身冥益豈無應緣顯赴耶故許說中雙許二番謂聞名及見身是也。
In the initial question of the main inquiry, the first sentence addresses both aspects of the two questions. The text states, "asking again," meaning it revisits the two preceding sections. Who could say otherwise? The next two sentences specifically ask about Guanyin, desiring the Buddha to answer first. The initial section draws from what is near, thus further exploring the matter. Alternatively, all three sentences together inquire about the first section, which naturally leads to the subsequent answer. Since there is already the true body's hidden benefit, how could there not be a responsive manifestation through visible aid? Therefore, in the permission to speak, both aspects are granted: hearing the name and seeing the form.
△第二答中作三意初二偈總答二章次十九偈別答二章三四偈勸持名供養總答中初一偈正答次一偈依本觀慈悲。
In the second response, there are three main points. The first two verses provide a general answer to the two chapters. The next nineteen verses give a detailed answer to the two chapters. The last three verses encourage upholding the name and making offerings. In the general response, the first verse directly answers, while the second verse is based on the fundamental contemplation of compassion.
具足妙相尊偈答無盡意汝聽觀音行善應諸方所弘誓深如海歷劫不思議侍多千億佛發大清淨願。
The Lord, adorned with sublime marks, replied to Akshayamati in verse:
Listen to the practice of Guanyin, Skillfully responding in every direction. His profound vow is deep as the ocean, Unfathomable through countless ages. Having served many thousands of kotis of Buddhas, He has made great and pure vows.
汝聽觀音行是總答前章觀音即境智因緣得名善應諸方所是總答後段普門示現竝用上總意消之次一偈却尋本觀慈誓顯今智斷十番利益本依別圓無量無作四諦起於願行由誓境深廣故弘誓如海弘即廣也歷劫顯時久遠一一劫中侍多千億顯值復多一一佛所復發別願如四十八等一一願含法界故復云大也歷劫約豎侍多約橫一一豎中有橫一一橫中有所歷之時廣說(云云)將此總中本誓歷下別答一一難及普門後廣作可知。
Listen to the practice of Guanyin. This is a general response to the previous chapter, where Guanyin is named based on the interaction of circumstances and wisdom. "Skillfully responding in all directions" is a general answer to the latter section, which illustrates the universal gateway. Both use the overall meaning above to clarify it. The next verse then traces the original vow of compassion, revealing the wisdom that cuts off the ten types of afflictions and brings benefits. This is rooted in the distinct and perfect teachings, arising from the vows and practices based on the boundless and effortless Four Noble Truths. Because the object of the vow is profound and vast, the great vow is like the ocean—vast and expansive. Passing through countless kalpas shows the immeasurable length of time. In each kalpa, serving countless billions of Buddhas demonstrates the multitude of encounters. Before each Buddha, separate vows are made, such as the forty-eight great vows. Each vow encompasses the entire Dharma realm, hence it is also called "great." Passing through kalpas refers to the vertical dimension, while serving many Buddhas refers to the horizontal dimension. Within each vertical dimension, there is a horizontal dimension, and within each horizontal dimension, there is the time of practice. This is explained in detail in the commentary. Taking this overall foundation of the original vow and applying it to the specific responses to each difficulty, as well as the later extensive explanations of the universal gateway, can be understood accordingly.
△第二別答復二初一偈是雙許說二章。
我為汝略說聞名及見身心念不空過能滅諸有苦。
聞名是許前章見身是許後章向誡聽今許說言略說者即別答也總答多含即文略而意廣別答陳列且約人界果報邊明七難等普門且約三十三身等即文廣而意略今取意略信是許別答也聞名聞觀世音境智名也上文約四種聞釋成三慧義觀兩全可解見身即普門示現顯應三業也心念不空者明二段應益也心念屬意不云身口者此從冥顯二機攝二章語便何者初章顯機若身若口俱須域意故意能總攝也故上釋持名云口為誦持心為秉持為理不失雖非口持覺觀是口行通屬口業機攝例如小彌陀執持名號一心不亂亦不妨口機下文皆云念彼觀音力例同此釋後段冥機約心為便可解不空者縱使稱名都無顯驗冥益不虗。
△第二十八偈正答又二初十三偈頌初章次五偈頌後章初又二初十二偈明口業機應次一行略頌身意二種機應上文七難表六大種而云假令多舉諸難亦是表此今偈加推墮二山惡獸蛇蠍此四皆識種攝毒藥從人及蟲鬼識種攝從塵體地種攝雨雹水種攝又合羅剎鬼難加六成十二難初一偈火難。
假使興害意推落大火坑念彼觀音力火坑變成池。
上文例作三科釋貼文事證觀解於觀中初廣約十番遭苦稱名成機致感次約別圓二種本住法門及慈悲誓願顯前十界圓益今但略作貼文一釋餘可準上不復備敘講者應具示其意使義觀不壅有益來者言大火坑者上直云大火此加之以坑大而更深意顯聖力火無淺小皆能成難況乎大坑設使劫火從地獄至初禪如此大坑滿中紅焰菩薩亦能或以吹滅或以口噏或復手遮令其不燒或作涼池。
△次一偈水難。
或漂流巨海龍魚諸鬼難念彼觀音力波浪不能沒。
上得淺處即能免難若加龍鬼淺亦可畏故值死緣多重於上文彌彰聖應爾。
△次一偈墮須彌難。
或在須彌峰為人所推墮念彼觀音力如日虗空住。
如日住空顯聖力難思然但是假設何人能到復被推等設有此事聖無不為頂生人王能上妙高因貪帝位還降人間若能稱名必有免理。
△四一偈墮金山難。
或被惡人逐墮落金剛山念彼觀音力不能損一毛。
△五一偈怨賊難。
或值怨賊繞各執刀加害念彼觀音力咸即起慈心。
△六一偈王難。
或遭王難苦臨刑欲壽終念彼觀音力刀尋段段壞。
△七一偈枷鎻難。
或囚禁枷鎖手足被杻械念彼觀音力釋然得解脫。
△八一偈毒藥難。
呪詛諸毒藥所欲害身者念彼觀音力還著於本人。
大慈等愛理合均除而還著本人者被害稱名機成須救能害無機惡心自尅非聖使然又毒藥有鬼須得著人若不殺他必須自害問若惡心自尅怨賊何故但令起慈答賊害事顯但令起慈即彰聖力毒藥陰謀反害方驗然賊亦有自害如東林老僧為賊所斬賊反以釰自刺心入背出羣黨奔迸又毒藥未必例皆還著有作折攝二用釋者若二俱有機則可然若能害者無冥顯二機折亦徒施。
△九一偈羅剎鬼難。
或遇惡羅剎毒龍諸鬼等念彼觀音力時悉不敢害。
然兼毒龍前有魚龍及鬼此重言者龍鬼通水陸前但在水也上文四種龍等(云云)。
△十一偈惡獸難。
若惡獸圍繞利牙爪可怖念彼觀音力疾走無邊方。
△十一一偈蛇蠍難。
蚖蛇及蝮蠍氣毒烟火然念彼觀音力尋聲自迴去。
△十二一偈雨雹難。
雲雷鼓掣電降雹澍大雨念彼觀音力應時得消散。
欲益觀行者應巧約惡業煩惱作蛇虎等法門釋之使順道理若準請觀音疏作三義明消伏力用謂約事約行約理對此中果報煩惱及所住法門會之亦應可解口業機應竟。
△第二一偈總頌身意二種機應。
眾生被困厄無量苦逼身觀音妙智力能救世間苦。
三毒猛盛心不自在名之困厄四類同棲各說所苦鴿說婬為最苦蛇說瞋為最苦(云云)女無子苦如上說或分二句對意對身細作可了若作觀解十番為三毒所困及約界外作順逆法門應釋應用上文意消三毒義身業無子無修因男女乃至無圓頓男女尋上文消之若心念身禮二業成機斷除三毒根滿足二莊嚴永拔十界三土世間之苦故云觀音妙智力能救世間苦亦應更明別圓本觀慈悲(云云)。
△第二五偈別答普門示現此中文狹望上別文此仍成總又為三初二偈頌普現次二偈頌本觀三一偈結成聖者三業初又二初一偈直頌普現二一偈別舉所化三種法界。
具足神通力廣修智方便十方諸國土無剎不現身種種諸惡趣地獄鬼畜生生老病死苦以漸悉令滅。
上文列聖身至金剛神闕地獄界此中舉劣況勝成互出耳一一身說約四句如前又上文約三土為所應此十方當約三土釋十方(云云)。
△次二偈本觀又二初偈行願次偈觀成普益初又三二句辨觀一句慈誓一句誡歸向。
真觀清淨觀廣大智慧觀悲觀及慈觀常願常瞻仰。
真觀了空成一切智清淨觀出假處有無染成道種智廣大智慧即中道觀徧於諸法名廣勝出二邊名大中道體即智慧觀此體故名智慧觀問何以智慧名中體耶答順此經意此經以寂照合法身為體感應為宗得作此說三智實在一心中得不可一異悲觀等者誓願通稱為觀緣諦發故如止觀十法通名為觀。
△次偈辯益又二。
無垢清淨光慧日破諸闇能伏災風火普明照世間。
上二句明智光次二句慈光破暗照世(云云)。
△三一偈結成聖者三業顯應。
悲體戒雷震慈意妙大雲澍甘露法雨滅除煩惱𦦨。
戒雷對身業慈雲對意業澍雨對口業戒檢七支身業為便戒淨能拔三惡之苦故名悲體身輪現通駭動羣情復如雷震內心愛念名慈普覆一切如雲無謀而應逗會不差復名為妙意業也口輪演實相之法為甘露雨三草二木平等蒙潤三惑熱惱為之清涼廣釋三無緣三不護等如上文一一應跡一一說法皆須明別圓菩薩所住法門方有事用釋普門一番竟。
△第三四偈勸持供養又為二初二行一句勸持二一行三句勸供養初又二初一行重舉前口業機應以為勸由。
諍訟經官處怖畏軍陣中念彼觀音力眾怨悉退散。
由前口業居初舉一攝二所以特舉官訟軍陣者水火難稀鬼虎事寡運衰方值諍訟事眾世之諍本財色田宅日用有之勸持則要也刀杖幽執有過方遭軍陣王役事非由己又捔力相持自刃森目刀杖案籍賖死之難賊奪有財非如師旅斯亦勸之要也。
△次一行一句正勸又二初三句約權實格量次二句結勸。
妙音觀世音梵音海潮音勝彼世間音。
先舉菩薩實證實益為格量本勝彼九界權乘慈智故云勝世間音秖音塵一法以實智佛眼觀之即實諦妙音權智法眼觀之即俗諦世音此實證也緣中道修慈名為梵音此慈能與機會名海潮音譬不失度此實益也與夫九界生法二慈作意應物豈復為類故云勝彼格量明矣。
△二句結勸。
是故須常念念念勿生疑。
初勸常念有事理二行(云云)若事理行成自見菩薩色法二身故一句復止疑勸也。
△次一行三句勸供養初一句歎。
觀世音淨聖。
菩薩清淨三業從正命生故云淨聖言其堪受供養也正命是聖法人稟此法名人為聖故云觀音淨聖次別別舉德以為勸由。
△於苦惱下二句頌上施無畏德。
於苦惱死厄能為作依怙。
苦惱死厄怖畏處也作依怙無畏力也如幼子恃怙父母更何所畏即指前現權實身說為父母護三乘子免二死厄。
△具一切下四句舉福田勸。
具一切功德慈眼視眾生福聚海無量是故應頂禮。
具一切功德舉菩薩報身敬由慈眼視眾生舉應身恩田福聚海無量總歎二田高出如山之謂聚深廣無際之謂海亦是二田所依歎法身也頂禮正勸以三業供養也身儀事顯故特舉之必具三業上文脫瓔珞望今乃互舉耳又此勸事普一切皆得供養百金之瓔孰人可辨又能嚴尚貴所嚴豈復輕耶觀心者身業勤則增長福德供養應身口業動則說般若供養報身意業勤則會理供養法身(云云)釋偈竟。
釋普門品重頌(終)
宋慈雲尊者疏別行重頌附大部入藏而南方教苑不傳幾二百年矣至元甲午為教門入京於燕城弘法寺得之東歸猶至實然不敢自祕遂鋟諸梓以惠來學大德。
壬寅夏五興元住山苾芻性澄謹題