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# 觀音玄義記 2.21

觀音玄義記 2.21

- **Language:** Classical Chinese

### [2.21](https://indike.org/pramana/in.bauddha.taisho.1727.2.21)

二、「今明」下，通難，三：初、正約即句通難。今品前問答觀音屬人，能觀所觀豈非法邪？若後問答既以普門為所證法，此法豈無能證人邪？方等既以普門目人，能目普門豈可非法？論其大意，觀音普門皆中道法，隨悉檀益將何目人，唯圓始終即攬實相而為假人。二、「例如」下，傍取人物例顯，二：初、以人顯。二、「譬如」下，舉物喻。

> Second, under "Now to explain," he resolves the objection, with three \[points\]: first, he directly resolves the objection in terms of the proposition of identity. In the present chapter, the previous question and answer assign Avalokiteśvara to the person; but how could that which contemplates and that which is contemplated not be Dharma? If the subsequent question and answer already take the Universal Gate as the Dharma realized, how could this Dharma lack a person who realizes it? Since the Vaipulya already uses the Universal Gate to designate a person, how could that which designates the Universal Gate not be Dharma? To discuss its general meaning, both Avalokiteśvara and the Universal Gate are Dharmas of the Middle Way; depending on the benefit of the siddhāntas, what should be used to designate the person? It is only that from beginning to end, the Perfect \[Teaching\] directly takes the real mark to be the nominal person. Second, under "For example," he draws collaterally upon persons and things to illustrate by analogy, with two \[points\]: first, he illustrates through persons. Second, under "It is like," he adduces things as an analogy.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.2.21) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1727.2.21](https://indike.org/pramana/in.bauddha.taisho.1727.2.21) · Pramāṇa
