觀音義疏記 1.5

1.5

三、敬儀，二：初、分經。二、「起者」下，隨釋，三：初、釋起，二：初、事釋。禮即《曲禮》，彼云：請業則起，請益則起。鄭氏注云：尊師重道也。起，若今摳衣前請也。業，謂篇卷也。益，謂受說不了，欲師更明說之。今無盡意欲請觀音利他之業，欲益己心菩薩之行，故從座而起。二、觀釋，三：初、約空論起。文有二意：初、明空觀不著諸法，次、明空觀自不著空，故名為起。二、「又菩」下，約假論起。即不起滅定現諸威儀也。三、「又中」下，約中論起。中道遮照皆絕待對，故起不起無非中實。即遮之照名不起之起，此起自能起發中實，亦能令他起發中實。二、「偏袒」下，釋袒，二：初、事釋，二：初、約西土。二、「此方」下，約此方。言須賈謝張儀者，合云張祿，字之誤也。元是范睢，魏人也。初仕魏，與中大夫須賈使於齊。齊以睢為賢，私賞金璧及牛酒，須賈嫉而怒之。使還，讒睢於魏相魏齊云：「范睢以魏密事告齊。」魏齊大怒，拉脅折齒遭簀卷棄之廁中。睢不死，求守圊者出之。睢既得免，易姓名曰張祿，隨秦使王稽入秦見昭王。昭王悅之，拜為客卿，稍遷左丞相。後須賈為秦使，睢乃微服而出杖於路。賈見而大驚，問睢曰：「復說於秦乎？」睢曰：「逃亡之人免死而已，何敢說秦乎？」又問睢曰：「秦相張君子知之乎？」睢曰：「主人公亦得接近。」賈曰：「今欲因子請謁張君。」於是同詣。下車，守門者驚起正色，賈疑之。睢入而不出。賈問門人，知是秦相，失色戰懼，脫冠肉袒請入謝罪。睢乃數而恕之。及賈使還，睢曰：「為我報魏君，令斬魏齊；不然我將圖魏矣。」魏齊後乃自縊，魏王斬首送秦。二、觀解。以事表理既成法門，可以修觀故名觀解。三、釋合掌，二：初、釋合掌，二：初、事釋。二、觀解，二：初、表權實。昔分今合，順部表觀。百界一念，權實䐇然。二、「又五」下，表事理迷殊悟合。法性五陰凡聖豈殊，但聖出纏、眾生在染，染中性陰起生死陰以為能感，故使聖人出纏實陰起於權陰而為能應。感若復性，應則歸真，故以兩掌表今方合，欲令行人即觀事陰合於性陰。二、釋向佛。文唯觀解，而有二意：初、直明向佛。次、兼合掌明向義。

Third, the etiquette of respect, divided into two: first, dividing the sūtra text; second, from "rising" onward, following with the explanation, divided into three: first, explaining rising, divided into two: first, the phenomenal explanation. Rites refers to the Quli, which says: "When requesting instruction in one's studies, one rises; when requesting further clarification, one rises." Mr. Zheng's commentary says: "This is to honor the teacher and respect the Way. 'Rising' is like lifting one's robe and stepping forward to request [instruction] in the present day. 'Studies' refers to the chapters and scrolls [of the texts]. 'Further clarification' means that having received the explanation but not fully understanding, one wishes the teacher to explain it more clearly." Now Akṣayamati wishes to request [instruction concerning] Avalokiteśvara's work of benefiting others, and wishes to advance his own mind in the bodhisattva's practice, and therefore he rises from his seat. Second, the contemplative explanation, divided into three: first, discussing rising in terms of emptiness. The text has two points: first, clarifying that the contemplation of emptiness does not attach to dharmas; next, clarifying that the contemplation of emptiness itself does not attach to emptiness—hence it is called "rising." Second, from "Moreover, the bodhisattva" onward, discussing rising in terms of provisionality. This is manifesting all deportments without rising from the concentration of cessation. Third, from "Moreover, the Middle" onward, discussing rising in terms of the Middle. In the Middle Way, both negation and illumination transcend all duality and opposition; therefore, rising and not rising are nothing other than the reality of the Middle. The illumination that is identical to negation is called the "rising of non-rising"; this rising can itself give rise to the reality of the Middle, and can also cause others to give rise to the reality of the Middle. Second, from "baring the shoulder" onward, explaining baring [the shoulder], divided into two: first, the phenomenal explanation, divided into two: first, regarding the Western land [India]; second, from "In this land" onward, regarding this land [China]. Saying that Xu Jia apologized to Zhang Yi should say Zhang Lu; it is an error of characters. It was originally Fan Sui, a man of Wei. Initially serving Wei, he was sent as an envoy to Qi together with the Grand Master of the Center Xu Jia. Qi considered Sui to be worthy and privately rewarded him with gold, jade, oxen, and wine. Xu Jia was jealous and enraged. When the embassy returned, he slandered Sui to Wei Qi, the prime minister of Wei, saying: "Fan Sui reported secret affairs of Wei to Qi." Wei Qi was furious, broke his ribs and knocked out his teeth, wrapped him in a reed mat, and threw him into a privy. Sui did not die and begged the privy-keeper to let him out. Once Sui escaped, he changed his surname and personal name to Zhang Lu, and accompanied the Qin envoy Wang Ji into Qin to have an audience with King Zhaoxiang. King Zhaoxiang was pleased with him, appointed him as a guest minister, and gradually promoted him to Left Prime Minister. Later, when Xu Jia was serving as an envoy to Qin, Sui went out in plain clothes leaning on a staff along the road. Seeing him, Jia was greatly astonished and asked Sui: "Are you persuading [the court] in Qin again?" Sui said: "Being a fugitive who barely escaped death, how would I dare persuade Qin?" He further asked Sui: "Do you know Sir Zhang, the prime minister of Qin?" Sui said: "My master also has close access to him." Jia said: "Now I wish to ask an audience with Sir Zhang through you." Thereupon they went together. Getting down from the carriage, the gatekeeper rose in surprise and composed his expression; Jia suspected something. Sui went inside and did not come out. When Jia asked the gatekeepers, he learned that he was the prime minister of Qin; turning pale with fear and trembling, he removed his cap, bared his upper body, and begged to enter to apologize for his offense. Sui then enumerated his faults and forgave him. When Jia's embassy was to return, Sui said: "Report to the ruler of Wei for me to have Wei Qi beheaded; otherwise, I will plot against Wei." Wei Qi later hanged himself, and the King of Wei severed his head and sent it to Qin. Second, the contemplative interpretation. Because phenomenal matters signify principle and thereby constitute a Dharma door, one can practice contemplation upon them; hence it is called contemplative interpretation. Third, explaining joining palms, divided into two: first, explaining joining palms, divided into two: first, the phenomenal explanation; second, the contemplative interpretation, divided into two: first, signifying the expedient and the real. Formerly separated and now joined, this accords with the text and signifies contemplation. The hundred realms in a single thought: the expedient and the real are thoroughly unified. Second, from "Moreover, the five" onward, signifying that phenomenal matters and principle differ in delusion but unite in awakening. In the five aggregates of the Dharma-nature, how could ordinary beings and sages differ? It is only that the sage has emerged from entanglement, while sentient beings remain in defilement. The innate aggregates within defilement give rise to the aggregates of birth-and-death to serve as the capacity to stimulate; this causes the sage's real aggregates emerged from entanglement to give rise to expedient aggregates to serve as the capacity to respond. If the stimulus returns to nature, the response reverts to the real. Therefore, the two palms signify that they now unite, intending that practitioners contemplate phenomenal aggregates as being identical to innate aggregates. Second, explaining facing the Buddha. The text contains only the contemplative interpretation, yet has two points: first, directly clarifying facing the Buddha; next, clarifying the meaning of facing while incorporating the joining of palms.