觀音義疏 1.4

1.4

一、爾時者，爾言即也，即是說東方妙音弘經已訖，次說西方觀音弘經之時，故言爾時。或可大眾已聞妙音弘經，歡喜已竟，宜聞觀音，發心生善之時，故言爾時。或可時眾疑於妙音，若為利益，上來說法，破眾疑情已竟，時眾有疑觀音之德，正破此疑之時，故言爾時。或可時眾機在妙音聞即得道，如二土菩薩得道已竟，八萬四千悟理之時須聞觀音，故言爾時。諸佛如來不空說法，有四悉檀因緣爾乃為說，正是敷演四悉檀時，故言爾時也。

First, as for "at that time" (er shi): "er" means "then." That is to say, when Gadgadasvara of the eastern quarter had finished propagating the sūtra, it was next time to explain Avalokiteśvara of the western quarter propagating the sūtra, hence it says "at that time." Alternatively, the great assembly having already heard Gadgadasvara propagate the sūtra and having rejoiced, it was then the time suitable to hear of Avalokiteśvara to arouse their minds and produce wholesome roots, hence it says "at that time." Alternatively, the assembly at that time doubted Gadgadasvara: "How does he bring benefit?" When the preceding discourse had already dispelled the assembly's doubts, the assembly at that time had doubts concerning the virtue of Avalokiteśvara, and it was the very time to dispel these doubts, hence it says "at that time." Alternatively, the capacity of the assembly at that time lay in Gadgadasvara, and upon hearing they attained the Way—just as the bodhisattvas of the two lands had already attained the Way, at the time when eighty-four thousand awakened to the principle, they needed to hear of Avalokiteśvara, hence it says "at that time." The buddhas and tathāgatas do not preach the Dharma in vain; having the causes and conditions of the four siddhāntas, only then do they preach it. It is precisely the time to expound the four siddhāntas, hence it says "at that time."