觀音義疏 1.11

1.11

合掌者，此方以拱手為恭，外國合掌為敬。手本二邊，今合為一，表不敢散誕，專至一心，一心相當，故以此表敬也。觀解者，昔權實不合而今得合。又，五指表陰。《仁王經》云：「法性，色、受、想、行、識。」此即實智真身亦有五陰也，應化因緣亦有五陰也，眾生性德之理亦有五陰也，眾生生死果報亦有五陰也。聖人為化眾生，示有應身五陰，是則權實陰殊。若眾生法性理顯，聖人亦息化歸真。權實不二，合掌表於返本還源，入非權、非實，事理契合，故合掌也。

As for "joining the palms," in this land clasping hands is considered respectful, while in foreign lands joining palms is respectful. The hands are originally two sides; now joined as one, this expresses not daring to be scattered or lax, but being devoted to a single mind; a single mind is appropriate, hence this is used to express respect. In contemplative interpretation, formerly the provisional and the real were not joined, but now they are joined. Furthermore, the five fingers represent the aggregates. The Renwang jing says: "The dharma nature has form, sensation, perception, formations, and consciousness." This means that the true body of real wisdom also has the five aggregates; manifestation through causes and conditions also has the five aggregates; the principle of sentient beings' inherent virtue also has the five aggregates; and sentient beings' fruits and retributions of birth and death also have the five aggregates. For the sake of transforming sentient beings, the sages manifest the five aggregates of the manifestation body; thus the aggregates of the provisional and real are distinct. If sentient beings' principle of dharma nature is revealed, the sages also cease transformation and return to the real. The provisional and the real being non-dual, joining the palms represents returning to the origin and reverting to the source, entering the neither-provisional-nor-real, phenomena and principle harmoniously according; therefore one joins the palms.