觀音玄義記 1.3

1.3

觀音玄義，從略標之，具存應云觀世音菩薩普門品玄義。以其序中及以正文具明人法，故且略標。言玄義者，能釋之義門也。玄者，幽微難見之稱。義者，深有所以也。斯蓋大師以三昧力徹法性際，深見今品人法之意也。應知名等五義皆悉幽微，七方便人智莫能見。卷上者既有兩軸，乃以上下而甄別之。次示能說之人，即天台智者。既是門人記錄所說，故不敢正斥其法諱也。天台山者，即大師棲身入寂之所，故以此處顯其人也。若山之得名、居之所自，入滅相狀、滅後靈異，具於《大本》及《輔行》、《別傳》等文，今不備述。智者者，即隋帝求受菩薩大戒訖，師云：「大王迂遵聖禁，宜號總持。」王曰：「《地持經》云『傳佛法燈即是智者。』師既傳燈可號智者。」自此凡上書疏，皆云「弟子總持和南智者」。言大師者，斯乃帝王大人所師故稱也，非同今時補署之號。說者悅也，縱樂說之辯、悅妙悟之懷，異乎諸師採摭經論著述疏章、消解經文也。故大忍法師覩智者說法，對眾歎云：「此非文疏所載，乃是觀機縱辯。般若非鈍非利，利鈍由緣、豐富適時，是其利相；池深花大，鈍可意得。」記錄乃是章安尊者，解行靈異、始終事跡，本傳具彰。

"Profound Meaning of the Guanyin [Chapter]" is stated in abbreviated form; fully given, it should be called "Profound Meaning of the Samantamukha-parivarta of Avalokiteśvara Bodhisattva." Because in its preface and in its primary text it fully clarifies both person and Dharma, it is for now titled in abbreviation. As for "Profound Meaning," it refers to the doctrinal gateways capable of explaining [the text]. "Profound" is an appellation for what is subtle and difficult to see. "Meaning" means having a deep foundation. This is because the Great Master, through the power of samādhi, penetrated the limits of dharmatā and deeply saw the significance of the person and Dharma in the present chapter. It should be known that the five meanings including the name are all subtle, and the wisdom of persons of the seven expedient stages cannot see them. "Fascicle One": since there are two scrolls, they are distinguished as upper and lower. Next, to show the person capable of speaking [the teaching]: namely, Tiantai Zhizhe. Since it was recorded by a disciple from what was spoken, he dared not directly pronounce his Dharma taboo-name. Mount Tiantai is the place where the Great Master dwelled and entered quiescence, so by means of this place the person is revealed. As for the origin of the mountain's name, the history of his dwelling, the circumstances of his entering extinction, and the wondrous marvels after his extinction, they are fully provided in texts such as the Great Work [the Grand Chronicle], the Fuxing, and the Biechuan, so they are not related in detail here. "Zhizhe" refers to when the Sui Emperor, having sought and received the great Bodhisattva precepts, the Master said: "Your Majesty has gone out of your way to comply with the holy prohibitions; you should be titled Zongchi [Dhāraṇī]." The Emperor said: "The Bodhisattvabhūmi Sūtra says: 'One who transmits the Buddha's lamp of Dharma is a Zhizhe [Wise One].' Since the Master has transmitted the lamp, you may be titled Zhizhe." From then on, whenever memorials and letters were submitted, they all said, "The disciple Zongchi bows in reverent salutation to Zhizhe." As for "Great Master," this is a title because he was the teacher of emperors, kings, and great men; it is not like the titles of official appointments today. "Spoken" means to delight; giving rein to the eloquence of delight in speech, he delighted the disposition of marvelous awakening, distinct from those masters who merely select from sūtras and treatises, compose commentaries, and parse sūtra texts. Thus Dharma Master Daren, observing Zhizhe preaching the Dharma, sighed before the assembly: "This is not what is contained in written commentaries; it is rather observing the capacities and giving rein to eloquence. Prajñā is neither dull nor sharp; sharpness and dullness depend on conditions. Its richness suiting the occasion is its sign of sharpness; when the pond is deep and the flowers large, the dull can grasp its meaning." The recorder was the Venerable Zhang'an, whose understanding and practice were wondrous and extraordinary, and whose deeds from beginning to end are fully revealed in his original biography.