觀音玄義記 1.16

1.16

三、「何故」下，對根。通既是略，一往對利；別解則廣，一往對鈍。若其二往，須明二持。聞持則以廣說為利，義持則以略說為利，鈍可意得。槃特名鈍，是就聞也；目連稱鈍，蓋約義也。今之二釋對乎兩根，須約聞義互論利鈍。四、「今就」下，正釋，二：初、通釋，二：初、標列，二：一列下，正釋，四：初、列名，三：初、略標示。二、立名意，二：初明理超名數。大師雖用十種義門通釋題目，而深體達觀音至人普門妙法，本離言說心緣之相，故云「至理清淨」等也。故《起信》云「一切言說假名無實，但隨妄念，不可得故。」

Third, from "For what reason" onward addresses the faculties. Since the general is brief, it primarily addresses the sharp; the distinct explanation is extensive, so it primarily addresses the dull. If considered a second time, one must clarify the two kinds of retention. Hearing-retention takes extensive explanation as sharp, while meaning-retention takes brief explanation as sharp; this is easily understood for the dull. Panthaka was called dull with respect to hearing; Maudgalyāyana was praised as dull with respect to meaning. The present two explanations address both faculties, and sharpness and dullness must be discussed mutually in terms of hearing and meaning. Fourth, from "Now based on" onward provides the correct explanation, which has two parts: first, the general explanation; [second, the distinct explanation]. The first has two parts: first, designating and listing; [second, the correct explanation]. The first has two parts: under "First, listing", the correct explanation has four parts: first, listing the names, which has three parts: first, briefly designating and showing; second, the intention in establishing the names, which has two parts: first, clarifying that principle transcends names and numbers. Although the Great Master employs the ten doctrinal gates to generally explain the title, he deeply penetrates and understands that the marvelous dharma of the Universal Gate of Avalokiteśvara, the supreme person, fundamentally transcends the marks of speech and mental objects; hence he says "the supreme principle is pure," and so forth. Thus the *Dacheng qixin lun* states: "All verbal explanations are provisional names without reality; they merely follow deluded thoughts and cannot be grasped."