觀音玄義記 1.28

1.28

二、「私難」下，章安私料簡，二：初、正料簡，二：初、難者。恐人不了大師立今通別之義，故設茲難作說示之由。乃約真中設通別難，由此二是通別理故。二、「私答」下，釋者。不以真諦通對中道別，蓋約三乘通對菩薩別。若三藏三乘從因至果，可就真諦通論十義。今釋觀音須在因位，此教菩薩因中唯有求佛人法，四誓慈悲、六度福慧，伏惑未斷，故不得論真應等七。豈唯無於中道之七，亦乃未有真諦之七。

Second, under "A private objection," Zhang'an provides a private critical analysis, in two parts: first, the critical analysis proper, which has two aspects: first, the objection. Fearing that people would not understand the Great Master's establishing of the present meaning of the shared and distinct, he set up this objection as a basis for explanation. Thus, in terms of the real and middle, he set up the objection regarding shared and distinct, because these two are the principles of the shared and distinct. Second, under "Private answer," the explanation: it does not use the real truth as shared in contrast to the Middle Way as distinct; rather, it takes the three vehicles as shared in contrast to bodhisattvas as distinct. If it were the Tripiṭaka's three vehicles from cause to fruit, one could broadly discuss the ten meanings in terms of the real truth. Now, interpreting Avalokiteśvara must be in the causal position. In the cause of this teaching's bodhisattvas, there are only the person and Dharma seeking Buddhahood, the four vows of compassion, and the six perfections of merit and wisdom; having subdued afflictions without yet severing them, one cannot discuss the seven [meanings] of true and responsive bodies and so forth. Not only are the seven of the Middle Way absent; even the seven of the real truth do not yet exist.