---
title: "觀音經普門品膚說 · 說文"
description: "觀音經普門品膚說由清代高僧靈耀所著，是對《妙法蓮華經·觀世音菩薩普門品》的註釋與闡釋。該書誕生於清朝佛教復興時期，融合了天台宗思想，深入解讀觀音菩薩的慈悲願力與普門示現的修行法門。內容涵蓋觀音信仰的核心教義，包括救苦救難、感應靈驗及持名念佛的實踐方法。靈耀的註解語言簡練，義理明晰，為清代佛教註疏的重要代表作之一，在漢傳佛教中具有較高權威性，對後世觀音信仰的傳播與修行指導影響深遠。"
url: "https://rushiwowen.co/en/r/cmap1lr0i002mle04ohzr8f9s"
---

### 說文

> Shuowen

正說中長行之文。大師約三釋消經。科段定義。奚翅呂氏春秋。千金不易一字。今依祖師大段作兩章。前是觀世音救苦。後是普門與樂。前拔苦竟。結勸持名。後普現竟。結勸供養。雖前後各有與拔三業。今且約義大分。如下重頌中亦只與拔兩章。即孤起頌中釋觀音二字。亦約拔苦釋觀。與樂釋音。至別偈已完。方總頌勸持勸供二義。葢與拔足以盡大士之慈悲。不必更有別說也。甞推大士離安養來娑婆。元欲接引堪忍眾生俱生安養。現無量身而為說法。與出世之樂。是其本懷。其如五濁罪重苦多。先宜拔苦。所謂病急必先治其表也。況此󳬛下劣。名為堪忍。苟非大難大苦。只躭麤獘五欲。以之為樂。不能回心向道。必至水火刀賊。大難臨頭。無可如何。方思求救大士。若大士因其平日怠惰。至苦方求。而不為救拔。則此頑冥眾生。永無發心脫苦之期。又非大士度苦普門。故大士因其急難一稱。則為大士悲心所緣。即令脫苦。如水在盆中。月在天上。而感應道交。成機感因緣。由此一脫苦後。便能志心皈向。緩予法樂矣。則大士豈不欲即與天下蒼生之樂哉。勢未可也。即此拔苦之中。亦必先其急者。如入水入火。乃報障已臨。在劫在數。命在須臾。必無免理。而卒呼大士。如童子無知。已墮水火。心中既無相識之人。亦無脫苦之法。只得號呼父母。父母即行匍匐救之。略不後時矣。故拔七難在前。至於內心三毒。雖足害身招報。當受現苦後苦。事如稍緩。故亦次之。無男無女。雖曰惡報。猶身外事也。特居拔苦之後。再推大士來我娑婆。意欲化我眾生斷愛纏。出生死。今此人求男求女。全是貪愛膠粘。留連生死之事。大士何故返遂其求。母乃失其東來本意乎。是大不然。葢剛強世界。愚癡眾生。惡念易生。善心難發。大士多方求渠一點向善之機。了不可得。今因無後為不孝之大。不捨資財。則死與別人矣。故欲求男女。平日未甞禮敬供養大士也。因有私求。暫加禮敬。若大士鄙其愚癡。而不遂其求。則愚人惡心轉盛。永與大士絕緣矣。故遂其不正之求。而引出向佛之心。即可循循善誘。漸令離苦與樂。得出生死也。所謂先以欲鈎牽後令入佛道。是諸菩薩之所不屑為。而觀音獨能俯就之者也。況大士久證智母三昧。常與十方諸佛為法王子。則又是大士普門中之所暇整。所謂是集義所生者。非無本而偶中之也。且大士所開之門名普。正如王將軍之武庫。無一法而不具者。若世人求男女而不與。則失普門之名實矣。良由世人求六度萬行。五停四念。事理禪定。人間散善。固皆與之。即以愚愛心求纏縛事。亦如洪鐘在架。有叩即鳴。千機並感。雲湧泉落。牛溲馬浡。醫師並畜。方得名之曰普門也。

> Now I will explain the main text. The Great Master organized the sutra into three interpretations, dividing it into sections. This is no less precise than Master Lü's Spring and Autumn Annals, where a single word was worth a thousand pieces of gold. Following the Patriarch's framework, I divide the text into two major chapters: the first deals with Guanyin rescuing beings from suffering, and the second with the Universal Gate bestowing joy. After the first chapter on rescuing from suffering concludes, we find the exhortation to uphold the Buddha's name. After the second chapter on universal manifestation, we find the exhortation to make offerings. Although both chapters include aspects of bestowing joy and rescuing from suffering, we now broadly divide them by meaning. This is reflected in the verse section below, which also presents these two chapters only. In the standalone verse explaining the name "Guanyin," it likewise interprets "Guan" (Perceiver) in terms of rescuing from suffering, and "Yin" (Sounds) in terms of bestowing joy. Once the specific verses are complete, the general conclusion exhorts both upholding the name and making offerings. This is because rescuing and bestowing together fully encompass the Great Being's compassion—no further explanation is needed. Reflecting further: the Great Being left the Land of Peace and Bliss to come to this Saha world, originally intending to guide beings capable of enduring hardship toward rebirth in that pure land. Manifesting countless bodies to teach the Dharma and bestow the joy of transcending the world is the true purpose. Yet beings in this world of five defilements are heavily burdened by suffering, so alleviating that suffering must come first. As the saying goes, when illness is acute, one must first treat the surface symptoms. Moreover, these lower beings, called "enduring ones," only revel in coarse worldly pleasures and mistake them for happiness. They cannot turn their minds toward the path unless faced with great disasters—fire, flood, swords, thieves—when no recourse remains and they finally cry out for help. If the Great Being, resentful of their past negligence, refused to rescue them precisely because they only sought help amid great suffering, then these stubborn, ignorant beings would never have the opportunity to awaken and escape their suffering. That would contradict the Great Being's universal gate of liberation. Therefore, when such beings, in desperate crisis, utter the name even once, this becomes the object of the Great Being's compassionate mind, and they are immediately freed from suffering. It is like water in a basin and the moon in the sky—the response and the call converge, forming the connection of mutual stimulation. Once freed from suffering in this way, they can then sincerely take refuge and gradually receive the Dharma's joy. Does the Great Being not wish to bestow joy upon all beings under heaven? The circumstances simply do not yet permit it. Even within the act of rescuing from suffering, urgency must come first. For example, when one has fallen into water or fire, karmic retribution has already arrived; fate is sealed, life hangs by a thread, and there seems no way to escape. Yet if one calls upon the Great Being at that moment—like an ignorant child who has fallen into water or fire, knowing no one to turn to and no method of escape, simply crying out for parents—the parents will rush to save them without a moment's delay. Thus, the seven calamities are placed first. As for the three poisons of the inner mind, although they can harm the body and invite retribution, causing both present and future suffering, their effects are somewhat more gradual, so they come next. Having no son or daughter, though a form of karmic retribution, pertains to external circumstances, and so it follows after the rescuing from suffering. Let us further consider why the Great Being came to our Saha world. The intention was to transform beings, sever their clinging attachments, and escape birth and death. Now, when people seek sons and daughters, this is wholly driven by greedy attachment and clinging—affairs that entangle them in the cycle of rebirth. Why then does the Great Being grant such requests? Does this not betray the original purpose in coming east? Not at all. In this stubborn world, foolish beings find evil thoughts easy to arise and good intentions hard to develop. The Great Being seeks through many means to find some spark of goodness in them, yet finds none. Now, because having no heir is considered the greatest unfilial act, and because they would not part with their wealth otherwise—for at death it would pass to others—they seek sons and daughters. Though they never before paid reverence or made offerings to the Great Being, now, driven by selfish desires, they temporarily offer respect. If the Great Being despised their foolishness and refused their request, their evil minds would grow stronger, and they would be forever cut off from the Great Being. Therefore, by granting their impure request, the Great Being draws out their aspiration toward the Buddha, and can then guide them gradually, leading them away from suffering and toward joy, enabling them to transcend birth and death. This is what is meant by "first hook them with desire, then lead them into the Buddha's path." Other bodhisattvas might disdain such methods, but Guanyin alone can stoop to this level. Furthermore, the Great Being has long realized the samadhi of the Mother of Wisdom and stands as the Dharma Prince beside all Buddhas of the ten directions. This, too, is part of the Universal Gate's leisurely and complete response—what is called "born of accumulating righteousness," not something without foundation that happens by chance. Moreover, the gate that the Great Being opens is called "Universal." It is like General Wang's armory—no single Dharma is missing. If the Great Being refused to grant sons and daughters to those who seek them, the name and reality of the Universal Gate would be betrayed. Truly, when worldly people seek the six perfections and ten thousand practices, the five contemplations and four applications of mindfulness, meditative absorption in principle and phenomena, or ordinary virtuous deeds, the Great Being grants them all. Even when they seek entanglement through foolish, craving minds, it is like a great bell resting on its frame—strike it and it rings. A thousand stimuli meet with a thousand responses, like clouds surging and springs pouring forth. Even cow urine and horse dung—the physician keeps them all as remedies. Only then can it be called the "Universal Gate."

○結勸持名中。先總結三業以標持名。次約偏圓較量以顯功德。三無盡意受持觀世音菩薩名號得如是無量無邊福德之利是結示。先總結標持中云。若有眾生恭敬禮拜觀世音菩薩。福不唐捐。是故眾生皆應受持觀世音菩薩名號者。此有三意。一由上持名恭念禮拜。必得脫苦除毒遂求。故云若有眾生恭敬禮拜。福不唐捐。此一句是結前諸義。是故皆應受持名號。此一句是勸持。當知前但云恭敬禮拜必具持名。次云皆應受持名號。必該恭敬禮拜。結勸互出。則互具可知。葢前既出身意二業。詎有不具口業。後但云持名。豈有不具二業。是本尊說法之巧。故各出一邊。而令互具義顯也。良由上來三業感叩。福不唐捐。即得三業妙應。是故眾生皆應恭敬禮拜受持名號也。不唐捐。即如下別偈中。聞名及見身心。念不空過三字。二者文句云若言禮拜滿願。自有禮拜不蒙滿願者。何得云不唐捐耶。釋曰。由心不志。即未滿願。禮拜之功。冥資不失。此如梵網中懺悔。雖不見光見華。亦得增益受戒。是故應禮拜受持也。三者。問。今以有難呼名。有毒心念。有求禮拜。然後脫苦。倘世人有無難無毒無求者。則似不須禮念。禮念亦無用無福矣。答。縱無難無求。若有禮拜恭敬福不唐捐。有求即遂。固不徒棄。無求禮念。獲福彌勝。故不唐捐。良以有難稱名。即能脫苦。固須持禮。即無難稱名。福不唐捐。是故皆應受持名號。有毒即除。固宜恭敬。無毒恭敬。福不唐捐。是故皆應受持。有求必遂。固須禮拜。無求禮拜。福不唐捐。是故皆應禮念持名也。則知有求者固當禮念。無求者尤當禮念矣。皆之一字。乃普指天下眾生。葢有求有難而禮念者。人不多得。今以無求無難者念禮不唐。則天下皆宜禮念受持名號矣。故云皆應。問。既通結三業。以勸持禮。何故至下但約持名。以較功德耶。答。但一口業持名小善。福尚無窮。何況內心恭敬常念之功德乎。又何況禮拜供養之功德乎。有難有求而持禮之福尚是無窮。何況無難無求。修於日用尋常時之功德乎。此如來說法巧妙。但較持名小福。足以況出念禮深功。及無求亦修之恒德無量無邊矣。

> Here is a modern English translation of the passage: --- \*\*Concluding Exhortation to Recite the Name\*\* In the concluding exhortation to uphold the name, there are three parts: First, a summary of the three actions (body, speech, and mind) to highlight the practice of name-recitation. Second, a comparison between the lesser and greater perspectives to reveal its merit. Third, the passage "Endless Intention, those who accept and uphold the name of Guanyin Bodhisattva obtain immeasurable and boundless blessings" serves as the concluding teaching. \*\*First, the summary and exhortation.\*\* The text says: "If any living being respectfully honors and bows to Guanyin Bodhisattva, the blessings will not be in vain. Therefore, all living beings should accept and uphold the name of Guanyin Bodhisattva." This contains three meanings: 1. Because of the above, reciting the name, praying with reverence, and bowing will surely bring liberation from suffering, removal of poisons, and fulfillment of wishes. So it says, "If any living being respectfully honors and bows, the blessings will not be in vain." This sentence concludes the previous points. The phrase "Therefore, all should accept and uphold the name" is the exhortation itself. Note that earlier the text only mentions honoring and bowing, but this necessarily includes name-recitation. Later, when it says "accept and uphold the name," it necessarily includes honoring and bowing. The conclusion and exhortation each highlight one side, and by doing so, their mutual inclusion becomes clear. Since the body and mind are already engaged, how could speech not be involved? And when the name is recited, how could the other two actions be absent? This is the skillful teaching of the original teacher, presenting one side at a time so that the full meaning is understood. Indeed, because the three actions have sincerely called out, the blessings are not in vain, and the three actions receive a wondrous response. Therefore, all beings should respectfully honor, bow, and uphold the name. "Not in vain" means, as the verse later says, "Hearing the name and seeing the body, the mind's recitation is never wasted." 2. The Commentary on the Lotus Sutra asks: If bowing and honoring guarantee fulfillment, why do some who bow not have their wishes fulfilled? How can it be said that blessings are not in vain? The answer: When the mind is not sincere, wishes are not fulfilled. The merit of bowing, however, secretly supports one and is never lost. This is like repentance in the Brahma Net Sutra: even if one does not see light or flowers, one still gains strength in receiving the precepts. Therefore, one should bow and recite. 3. A question: Now we say that those in danger call the name, those with poison focus their minds, and those with wishes bow in prayer, and then they are freed from suffering. What about people who have no danger, no poison, and no wishes? It would seem they have no need to bow or recite, and doing so would bring no benefit or blessing. Answer: Even without danger or wishes, if one bows with respect and reverence, the blessings are not in vain. If there is a wish, it will be fulfilled, so certainly it is not wasted. But for those without wishes, bowing and reciting bring even greater blessings. So it is not in vain. Indeed, when in danger, reciting the name brings liberation, so one certainly should recite and bow. Even without danger, reciting the name brings blessings that are not in vain. Therefore, all should accept and uphold the name. When poisoned, one must respectfully recite, but even without poison, reverence brings blessings that are not in vain. Therefore, all should uphold the name. When a wish exists, prayer and bowing are necessary, but even without a wish, bowing and reciting bring blessings that are not in vain. Therefore, all should bow, recite, and uphold the name. Thus we know that those with wishes certainly should recite and bow, but those without wishes should do so even more. The word "all" points universally to every living being in the world. Few are those who recite and bow only when they have wishes or dangers. Now, since reciting and bowing even without wishes and dangers is not in vain, everyone in the world should bow, recite, and uphold the name. That is why it says "all should." \*\*Second, the comparison of merit.\*\* A question: Since the text summarizes all three actions and exhorts bowing and reciting, why does it then compare merit only in terms of name-recitation? Answer: Because even the small good of reciting the name with the mouth alone brings boundless blessings, how much more so the merit of inward reverence and constant mindfulness? And how much more the merit of bowing and making offerings? The blessings of reciting and bowing in times of danger or with wishes are already limitless. How much greater the merit of practicing in ordinary, everyday moments without danger or wishes! This is the Buddha's skillful teaching. By comparing only the small blessing of name-recitation, he reveals the profound merit of mindfulness and bowing, as well as the immeasurable and boundless virtue of those who practice constantly even without seeking anything. --- \*\*End of translation\*\*

○普門示現中。天道但現幾尊天王。人道巨細俱現者。由天男天女等天民。皆是凡夫修去。著樂既深。不念無常。大士雖現入彼類。彼不回心。況天民以自感之樂為極。別無忻慕佛法之心。似乎無人如彼之意。故大士現入彼類。作渠君主。超過此等。而修證佛法以自威力。普化臣民。自然上行下効。漸引歸心。如請觀音經中天人丈夫觀世音。大梵深遠觀世音。皆現為君主。以對治自尊之臣民者。楞嚴云彼四禪中五淨居人。及彼天王。但有欽聞而無瞻見。良由皆大權菩薩示現其中故也。稽此處示現。即足以消彼經疑心矣。人道中男女貴賤畢現者。正若能整心慮趣菩提。惟人道為能耳。況人間苦樂相間。有書般若儆念無常。發心不定。十界機心俱在人中。人可證成。人是現見。大士既到人間說法。故多現人身也。然此三十二應。略舉其端。若論大士普門示現。如大悲云現千手眼。楞嚴云八萬四千身手。不可涯量。秪如為金嬰妻。馬郎婦。唐文皇蚶內。唐代宗卵中。馮巨區猪齒臼化身。又豈數端而能盡普門自在哉。

> In the universal manifestations of Guanyin, in the heavenly realm only a few heavenly kings appear, while in the human realm both great and small beings are fully manifested. This is because heavenly men, heavenly women, and other celestial beings are all ordinary beings who cultivated their way there. Their attachment to pleasure runs deep, and they do not contemplate impermanence. Although the Great Being manifests within their kind, they do not turn their minds toward awakening. Moreover, celestial beings regard the pleasures they experience through their own karmic rewards as ultimate, and have no particular aspiration for the Dharma. It seems there is no one among them who shares the Bodhisattva's intention. Therefore, the Great Being manifests within their kind as their ruler, surpassing them all, cultivating and realizing the Buddhadharma, and using his own spiritual power to broadly transform his ministers and people. Naturally, the superiors set an example and the inferiors follow, gradually guiding them toward wholehearted devotion. For example, in the Guanyin Sutra of Invitation, the "Heavenly Being and Great Man Guanyin" and the "Great Brahma Deep and Far-Reaching Guanyin" both manifest as rulers to counteract the self-important ministers and people. The Shurangama Sutra says that among the Five Pure Abodes in the Fourth Dhyana, the residents and their heavenly kings can only hear of the Buddha with reverence but cannot see him directly. This is precisely because all of these are manifestations of great spiritually empowered Bodhisattvas. Examining the manifestations described here is sufficient to resolve any doubts raised by that sutra. In the human realm, men and women, noble and lowly, are all manifested. This is precisely because only in the human realm can one truly focus the mind and aspire to Bodhi. Furthermore, in the human world, suffering and pleasure alternate. One can study the Prajnaparamita, remain mindful of impermanence, and awaken the mind, though it may waver. The potentials for all ten realms of the mind reside within human beings. Humans can attain realization, and humans are visibly present. Since the Great Being has come to the human world to teach the Dharma, he therefore manifests many human forms. However, these thirty-two responses merely sketch the general outline. If we speak of the Great Being's universal manifestations in full, as the Great Compassion Sutra speaks of manifesting a thousand hands and eyes, and the Shurangama Sutra speaks of eighty-four thousand bodies and hands, these are beyond measure. For instance, manifesting as the Golden Baby's wife, as Lady Ma, inside the clam of Emperor Tang Wenzong's meal, within the egg of Emperor Tang Daizong, or as the incarnation in the pig's tooth mortar of Feng Juqu—how could a few examples ever exhaust the freedom of the Universal Gate's manifestations?

○普門與樂之後結勸供養者。亦未甞不具三業。大供養之大事猶宜勇為。何況心念口稱之次者。而不當精進哉。前則較持名之淺淺以況身意之深深。今則舉供養之巨大。以該心口之次貳。說法巧妙。莫過此矣。應知前持名中以六十二億恒沙菩薩以較觀音一位。是二人福正等無異。今觀供養中何不出較量一端耶。須知以地住之無盡意菩薩。猶以歷劫修感法門瓔珞。而供觀音。求其愍庇。則知供餘菩薩。與供觀音大士之福。不啻霄壤什百之不可思議矣。又復以瓔珞上供。只財施耳。無盡意何得云受此法施珍寶瓔珞耶。葢地住菩薩。歷劫修行。已入實報。福慧俱隆。故皆以法門珍寶嚴身。如華嚴云舍那珍御之服。法華云瓔珞長者。豈非以功德珍寶莊嚴之法門身耶。如世貧人。夙不修福。衣不遮身。凍餒而死。植福之人。珠衣玉食。是其例也。然則頸珠之供。即是以所修法門為施也。此中觀音不受。無盡再上。乃假本尊一為緩頰。而與受各得其正。佛曰當愍無盡意及四眾八部受此瓔珞者。言無盡捨供非自邀福也。欲引四眾八部倣効興供。以與大士結緣。以求大士與拔。此無盡意之苦心也。觀音汝當愍渠為眾之心。受此瓔珞。故云當愍無盡意也。況今無盡意率先興供。以引餘眾。若大士不受。則四眾八部目擊不受。皆藉口謂大士不受。不肯興施。不與大士結緣。豈不永斷眾生善緣哉。今勸觀音慨受供養。則開眾生供養之門。悉皆上行下効。與聖結緣。即有出生死之期矣。故云愍四眾八部受此瓔珞。此一勸足以見與者為人不為己。悲心別白。受者亦為人不為物。與拔可行。言既中理。與受得正。故觀音即時受之矣。夫法身大士。固與受之間。皆為法為生。而娑婆惡人。極難遊化。彼即從傍冷覰。以見聖遇云觀音之來。如商估賈人。賺我東土瓔珞去矣。觀音為遮惡人惡見。不墮貪著。即以還供二聖。

> After Guanyin’s universal gate of compassion, the text then encourages offerings. This too is never lacking in the three spheres of action. If even the great matter of making offerings should be actively pursued, how much more should we diligently engage in the lesser practices of mindful thought and verbal recitation? Earlier, the text used the shallow comparison of reciting the name to illustrate the deeper benefits of body and mind. Now, it brings up the grandeur of offerings to encompass the secondary aspects of mind and speech. In terms of skillful exposition, nothing surpasses this. One should understand that earlier, in the context of reciting the name, sixty-two billion Ganges-sands of bodhisattvas were compared to a single Guanyin, and the merit of the two was said to be equal. Now, in the context of offerings, why is there no such comparison? One must recognize that the bodhisattva Inexhaustible Intent, who has reached the stage of a ground-dwelling bodhisattva, still, after countless kalpas of cultivation, offers a necklace of dharma-gates to Guanyin, seeking compassion and protection. From this, one knows that the merit of offering to other bodhisattvas compared to offering to the great bodhisattva Guanyin is not even a hundredth, a thousandth—it is beyond conception. Furthermore, offering the necklace is merely an act of giving material wealth. How can Inexhaustible Intent say, "Accept this dharma-offering of precious necklace"? This is because ground-dwelling bodhisattvas, having cultivated over countless kalpas, have already entered the real reward ground, with both merit and wisdom flourishing. Therefore, they adorn themselves with the jewels of dharma-gates. As the Avatamsaka Sutra speaks of the splendid robes worn by Vairocana, and the Lotus Sutra speaks of the elder adorned with necklaces—are these not the dharma-gate bodies adorned with the jewels of merit? Consider the poor of the world who, having failed to cultivate merit in the past, cannot cover their bodies with clothing and die of cold and hunger. Those who plant merit enjoy pearl garments and jade food. Such is the analogy. Therefore, offering the necklace from the neck is offering the dharma-gates one has cultivated as a gift. Here, when Guanyin does not accept, and Inexhaustible Intent offers again, it is through the great teacher acting as an intermediary that both giving and receiving are properly aligned. The Buddha says, "You should pity Inexhaustible Intent and the four assemblies and eight groups, and accept this necklace." This means that Inexhaustible Intent's giving is not for personal reward, but to inspire the four assemblies and eight groups to emulate the offering, to form connections with the great bodhisattva, and to seek deliverance. This is the heartfelt intent of Inexhaustible Intent. Guanyin, you should pity his intention for the sake of all beings and accept this necklace. Hence the words, "You should pity Inexhaustible Intent." Moreover, Inexhaustible Intent now leads by offering first, to guide the rest. If the great bodhisattva does not accept, then the four assemblies and eight groups, witnessing the refusal, would all say, "The great bodhisattva does not accept," and would not make offerings or form connections with the bodhisattva. Would this not sever the good connections of all beings forever? Now, by urging Guanyin to graciously accept the offering, the door of offerings is opened for all beings, and all will follow the example from above, forming connections with the saints, and thus the time for escaping birth and death will come. Hence, "pity the four assemblies and eight groups, accept this necklace." This single exhortation shows that the giver acts for others, not for himself, with a heart of compassion clearly distinguished. The receiver also acts for others, not for material things, and deliverance can thus be carried out. Since the words align with principle, and giving and receiving are proper, Guanyin accepts at once. Now, the dharma-body great bodhisattva, in both giving and receiving, acts for the Dharma and for beings. But in this Saha world, wicked people are extremely difficult to guide and transform. They stand by and watch coldly, saying, "Guanyin has come like a merchant, tricking us in the East into giving away our necklaces." To shield against such evil views and prevent attachment, Guanyin immediately offers the necklace to the two saints instead.

無盡意汝問云何能遊娑婆為生說法。此足以見大士能遊娑婆。能化惡人之神力自在也。

> Endless Intention, when you ask how one can travel through the Saha world to teach living beings, this itself shows that the great being can move freely through the Saha world and transforms evil people with effortless divine power.

△二別偈。本是普門重頌。今名別偈有二義。一此非什師同時所翻。至隋闍那笈多別譯故。二非但重頌長行。復有長頌與拔行願。及別釋觀音二字。并與長行出沒少異故。律師云自餘支品別偈。葢指此也。分三。一重頌經文。二別釋觀音。三重結持供。初又二。一問。

> Now I will explain the additional verses (the "separate gāthā"). Originally, these were repeated verses that summarized the main prose section on the Universal Gateway (Guanyin). They are called "separate verses" for two reasons: First, they were not translated at the same time as those by the great master Kumārajīva. They were only later rendered into Chinese by the translator Jñānagupta during the Sui dynasty. Second, these verses not only repeat the meaning of the earlier prose passage, but they also contain additional verses that go beyond the earlier outline, including aspirations and practices, as well as a separate explanation of the two characters "Guanyin." Moreover, some of their wording and details differ slightly from the main prose text. The Vinaya Master said that the "other auxiliary chapters and separate verses" refer to this. This section is divided into three parts: 1. Verses that restate the main text (the prose section). 2. A separate explanation of "Guanyin." 3. A concluding passage that encourages reciting and making offerings. The first part has two sub-sections: first, a question.

爾時無盡意菩薩。以偈問曰。世尊妙相具。我今重問彼。佛子何因緣。名為觀世音。

△二答分二。一雙標二。一正標與拔二。一觀音拔苦。

具足妙相尊。偈答無盡意。汝聽觀音行。

諸菩薩各有專修行門。而觀音獨以大悲拔苦為行。如大悲經十六願。前之四弘以度眾生之苦為先。而後六願全對治四趣之苦。又如請觀音中六觀音對破六道。大悲大慈師子無畏大光普照率以對治為主。正歸拔苦。故此句標前觀音拔苦也。

△二普門與樂。

善應諸方所。

標以種種形遊諸國土可知。

△二長頌行願。長。餘也。經文中但明與拔。不出與拔之本。今補出之。故云長也。

弘誓深如海。歷劫不思議。侍多千億佛。發大清淨願。

誓願如十六願。十二願。及於寶藏佛時。若有眾生稱我名字不得解脫者。我誓不成正覺。若有誦持大悲神咒。不生諸佛國者。我誓不成正覺等。侍佛即是行也。如初遇古觀音如來。發心成果以後。同慈同悲。上求佛道。下化眾生。遇千光王靜住如來頓超八地等是也。由久有如此行願之本。方能現身無量與拔無方也。前云觀音行。是果後拔苦。今侍佛之行。乃因中所修。

△二雙釋二。一釋觀音拔苦三。一總頌三業滅苦。

我為汝略說。聞名及見身。心念不空過。能滅諸有苦。

長行拔苦中呼名救七難。心念滅三毒。身禮遂二求。今先總頌之曰。聞名見身心念。能滅諸有苦。即免七難等苦。由此七難二求。約三障釋。元通十界。故云諸有。感觀音二十五王三昧。遍拔二十五有三障。直至於極。故云能滅。大師於文句中約義以作三釋。今於偈頌中宛出此義。深見大師觀行即佛。知如來祕藏之東土小釋迦也。不空過三字。即上福不唐捐句也。既總頌三業拔苦已。然後廣出口呼一端。

△二廣頌稱名救難。廣者。以長行但列七難。今頌乃出十二。故云廣。

假使興害意。推落大火坑。念彼觀音力。火坑變成池一。或漂流巨海。魚龍諸鬼難。念彼觀音力。波浪不能沒二。或在須彌峯。為人所推墮。念彼觀音力。如日虗空住三。或被惡人逐。墮落金剛山。念彼觀音力。不能損一毛四。或值冤賊遶。各執刀加害。念彼觀音力。咸即起慈心五。或遭王難苦。臨刑欲壽終。念彼觀音力。刀尋段段壞六。或囚禁枷鎻。手足被杻械。念彼觀音力。釋然得解脫七。呪詛諸毒藥。所欲害身者。念彼觀音力。還著於本人八。或遇惡羅剎。毒龍諸鬼等。念彼觀音力。時悉不敢害九。若惡獸圍遶。利牙爪可怖。念彼觀音力。疾走無邊方十。蚖蛇及蝮蝎。氣毒烟火然。念彼觀音力。尋聲自回去十一。雲雷皷挈電。降雹澍大雨。念彼觀音力。應時得消散十二。

難雖十二。要不出地水火風空識之六。不過多出幾端以顯大士妙能。文則可知也。

△三總結救苦無量。

眾生被困厄。無量苦逼身。觀音妙智力。能救世間苦。

長行中先明總救諸苦云。若有無量百千萬億眾生受諸苦惱。聞是菩薩一心稱名。觀世音菩薩即時觀其音聲皆得解脫已。然後別出救拔七難。今明拔諸難已。然後總結普救。此說法後先互明之體也。前云百千萬億眾生。今云世間眾生。前云受諸苦惱。今云無量苦逼。義一也。

△二釋普門與樂。

具足神通力。廣修智方便。十方諸國土。無剎不現身。

長行中普門示現列三十二身。歷十法界國土。以三輪不思議化物則何其冗廣。今只以一偈頌之。而義無不周。此詳處宜略也。如上拔苦中但列七難重頌中廣開十二。而義無所增。此略處反詳也。

△上來重頌長行與拔二章竟。但兩章後有勸持勸供二意。此中不頌。直待孤起釋觀音二字完。方總結云。是故須常念。是故應頂禮者。何也。葢由觀音二字雖是孤起別頌。要其義意。不出與拔二端。故直待與拔義竟。方結勸持勸供也。

△二別釋觀音。此非頌長行之偈。名孤起頌。由上稱觀音之名。即能拔苦。重頌已完。而今別釋觀音二字功德。故云別偈。分二。一約拔苦釋觀。二約與樂釋音。長行中但云觀音拔苦普門與樂。則似大士之名。偏而非圓矣。故今詳此一名。雙具與拔。始盡大土名義圓通。又復長行中但出稱名拔苦。不知名下有何奇異因緣。乃能一稱即遂與拔。故今釋出觀音二字即圓妙諦觀。生佛一體。感應同源。故能拔同體之苦。與同體之樂。用顯眾生稱觀音者。即感自性之本佛。觀音遂與拔者。即應自心之羣生。所以一稱名而與拔頓遂也。初中分三。一牒所拔苦。

種種諸惡趣。地獄鬼畜生。生老病死苦。以漸悉令滅。

將欲詳大士拔苦圓妙三觀。先出所拔眾苦。為大士妙觀對治之境。三惡趣上貫以種種者。通至界外變易國土也。生老病死不但六道。直至等覺。有後生死。皆有因移果易。生滅無常。但在界外。轉名緣因生壞耳。良由見思招分段生老病死。塵沙通界內外。無明招變易生老病死。大士妙觀。悉能令滅。若論大士圓觀。只應五住二死圓破。今言漸者。譬如冶鐵。麤垢先落。法爾先滅界內生死。次滅界內外生死。然後淨除界外生老病死也。次即出能拔之本。

△二釋能拔觀。

真觀清淨觀。廣大智慧觀。悲觀及慈觀。常願常瞻仰。

真觀清淨觀。乃圓空觀也。以此真空。破四住之妄。真空觀成。遍淨六凡生老病死之染汙惡趣。古來只有空觀。因王家諱此空字。故易為清淨二字。廣大智慧觀。即諸佛智慧甚深無量之中道觀。以此中觀。遍滅界外生老病死五住無明之變易惡趣。楞嚴云初於聞中入流忘所。至忽然超越世出世間。遍滅兩種世間惡趣生死之苦。功在空中二觀。葢自行破惑先需此二。即以之破他之惑。亦先宜此二。指要云亡淨穢。故以空以中。又云遮則法爾空中。是生死惡惑既破。即可感而遂通。隨緣出假。遍化眾生。而假觀度生。不出拔苦與樂。即悲觀慈觀。楞嚴云上與十方諸佛同一慈力。與樂慈觀也。下與法界眾生同一悲仰。拔苦悲觀也。此假觀遍滅眾生種種惡趣生老病死。即破惡業塵沙也。葢由大士。自以二十五王三昧。一一三昧皆以三觀功成。遍滅惑業苦三障。然後以本法功德。遍破法界眾生之三障。如云空觀成故。見思煩惱破。假觀成故。惡業塵沙破。中觀成故。無明根本破。菩薩自以三觀破三障。復以三觀遍破二十五有三障是也。常願常瞻仰句。是本尊結勸之詞。言大士既有如此三種妙觀。悉滅眾苦。則凡在眾生。應當常常發願。以瞻仰大士。求其滅苦矣。此觀字作去聲。又當約埤雅雚見分明而訓。

△二結成智用。

無垢清淨光。慧日破諸暗。能伏災風火。普明照世間。

以三觀功。悉滅種種惡趣生老病死之五住二死。則塵淨光生。觀成智顯。任運成三種智光。照用同時也。清淨觀成清淨光。真觀破四住染汙成無垢光。廣大智慧中觀成慧日破五住二死之闇。經云端坐念實相。眾罪如霜露。慧日能消除是也。假觀慈悲與拔苦樂。苦屬報障。如前七難等報。報又莫重乎大小三災。今妙假觀成。成道種智。能圓拔法界三障。故云能伏災風火。災字是總。風火是別。總別兼舉。以顯妙假種智破惡業。塵沙三障之盡淨也。上來觀成智用。且皆論破。障既破已。則三觀洞明。普照法界。一一世間。皆是寂光正境。而常寂光土。不離娑婆。又非太虗。空無一物。所謂不如三界。見於三界。以圓三觀三智皆妙一切法。故云普明照世間也。前論遮情。後明顯法。法應爾也。又復應知前未得三觀圓破三障。則種種無非惡趣生死。既破已後。即此種種。皆成普明所照妙境也。

△二約與樂釋音二。一先示二輪為音本。

悲體戒雷震。慈意妙大雲。澍甘露法雨。滅除煩惱𦦨。

欲說三種音弘三周妙法以與樂。先出說法之本。由於慈悲身意久成。方能口輪雨法除𦦨。身體名悲。即大悲驚入火宅也。然此身輪必由作無作戒。精持無犯而成。戒言雷震者。行人四羯磨成。十方戒光。從行人頂入。如天崩地震之聲。天眼聖人能見。故喻如雷震。意名慈者。如云應以何身得度。三七觀樹經行等。多分鑒機。欲與出世四教之法樂。豈非是慈。又如大雲者。雲能含雨。如世人云皆望這朵雲裏雨。即心含法雨。言乃心之表。即說心中所含法門。如澍甘露雨。音輪說法。活人法身慧命如諸天不死甘露也。當知此口音說教。皆由大悲身戒久成。大慈意雲久畜。然後得以音輪弘化也。

△二正出三音皆與樂。三音。指法音。喻音。勝世間因緣音。分二。一念音與樂。

諍訟經官處。怖畏軍陣中。念彼觀音力。眾冤悉退散。

諍訟軍陣。似牒前十二難之未盡。念觀音力皆得退散。文同拔苦。而今科為與樂者。以下正釋音字。重在樂邊。即普門與樂中。即現何身而為說法之音。此說法定在與樂。故且名之。若論正體與拔同時。然不可以通難別。既云怖畏退散。豈不歡樂。

△二正出三音。

妙音觀世音。梵音海潮音。勝彼世間音。

此五個音。皆指定大士而為說法之音。所說之法。定指妙法。不可因有觀其音聲之句。誤判為眾生之音。若作機感之音。文義俱失。妙音即中實諦觀之音。能弘妙法。而中機不多。大士出假度生。又當遍觀世間機宜何如。分別藥病。如塵若沙。悉皆知已。方以法音而教化之。此俗諦出假音也。梵。淨也。真空慧觀當前。直顯真諦。則煩惱染汙盡淨無餘。如云真諦者泯一切法。此是大士以圓妙三諦三觀之法音。以弘如來法說周中之妙法。遍化眾生令得開示悟入之樂也。海潮音是譬喻。海中之潮極有信准。斷不前後失時。大士說法。妙逗機宜。斷不先後差機。若機未叩而先說。機已過而不說。則如初一十五應子時潮者。而反在已未二時。失信差機矣。今大士法音。如洪鐘在架。有叩即鳴。明鏡當臺。有形即現。不先不後。准逗機宜。喻如海潮也。大士以此喻音。弘如來喻說周之妙法也。勝彼世間音者。如來又恐眾生不解大士說法當機。與拔無爽之音。故放下法喻。而直示之曰。總是大士應求之音。勝如你輩世間人之音言也。世人侵諾者必寡信。人或以緩急求濟。雖口允而心不與。或患難求救。雖口佯應而不為排難解紛。雖有好言好語。以祝頌與樂。而終不與焉。此世間人之音聲也。大士則不然。人有苦難呼求。求而即拔。人稍修行求樂。樂即遍與。如今長行中所云者是也。非發願時皆許與拔。及至干求皆了無實濟之世間虗語人也。大士以此勝世間因緣之法音。以弘如來過去塵點世界。王子覆講因緣之妙法也。葢此品既屬流通獨妙之人法。不可漫指散釋。良由大士東來。說法度生。具此三種妙音。故能弘通本尊三周妙法。況此音聲。正逗娑婆世界耳根最利之眾生。故又宜在娑婆弘妙法。以度羣生。非他菩薩能企及也。

△三重結持供二。一結勸持名。二結勸禮供。長行中拔七難等苦已。即結勸持名。普門與樂已。即結勸禮供。今直待孤起觀音完後。方總出前二結。故云重結。良由別釋觀音。秪足上與拔慈悲二端。非別說他事。故得待完總結。於義無隔也。今初。

是故須常念。念念勿生疑。觀世音淨聖。於苦惱死厄。能為作依怙。

苦惱死厄能作依怙故須常念。即是結上勸持拔苦矣。

△二結勸供禮。

具一切功德。慈眼視眾生。福聚海無量。是故應頂禮。

慈眼視生是與樂。福聚如海能與樂。故應頂禮。是勸禮供。即是頌上與樂勸供矣。問。長行云供養。今云頂禮。云何通。答。供養該四事。該獻珠頂禮恭敬等法。前云供養。乃舉其總。今云頂禮。乃舉供養中之別。總別互出。義則一也。問。長行派勸。今何總結。答。派勸總勸。於義無妨。但前後稍移。彌覺雋永。又以見說法融通。辯才無礙。不墮騃實之譏也。問。長行中二章各出。前有較量。後明獻供。何等鄭重委悉。今何幾句而已。答。如來說法。只貴義顯。不論多少。所謂多亦四德。少亦四德。廣亦般若。略亦般若。明珠一顆。寧有不具眾寶耶。再探佛意。重在發明大士與拔慈悲。至於勸供持名。意似稍緩。可以略結。況上既廣詳。此宜略點。廣略互顯。勸意彌明。不須疑也。

△大章第二結益。

爾時持地菩薩即從座起。前白佛言。世尊。若有眾生聞是觀世音菩薩品自在之業普門示現神通力者。當知是人功德不少。佛說是普門品時。眾中八萬四千眾生。皆發無等等阿耨多羅三藐三菩提心。

持地結益。似較本尊稱歎更深一層。夫以大師之口。讚迷弟子與拔慈悲至矣盡矣。誰敢贊辭。而持地忽然起座白佛。有何智過於師。能資師不足。以呈露乎。持地謂必眾生稱觀音名而後拔苦。心念然後滅毒。禮拜然後遂求。供養然後現身與樂等。則世之不能稱念禮供者。大士皆不度矣。豈大士之無緣慈悲哉。須知即不稱念禮供。但能聞今日說菩薩普門神力之經。當知是人功德即不少矣。但聞此經功尚不少。何況持名心念乎。又何況禮拜恭敬乎。又何況盡力供養乎。請問為得何等利益。乃為不少聻。若出三途生三善道功德則少。若離六凡而證二乘功德亦少。若棄小乘而入菩薩功德亦少。畢竟聞經得何巨利。方為不少。如今現在法會。聞佛說是普門品時。眾中有八萬四千眾生。皆發無等等阿耨多羅三藐三菩提心。直至成佛。方為不少耳。聞普門經者。尚名字開解。發無上道心。何況持念禮供之五品。相似。究竟。得無上正覺哉。此持地以聞經之淺淺。況持禮之深深。初似推開佛所稱歎曰。多不必得。多不必得。只須聞此經名。功至無上。綽有超師之見。次則以聞經淺益。形出持禮深功。則又有資師之功。豈徒泛泛贅辭比也。

## 觀世音菩薩普門品膚說終