觀音義疏記 1.7

1.7

Second, under "Now, as for...", the present meaning is explained, in two [parts]: first, establishing the order in accordance with worldly conventions. In this Sahā world, sounds perform the Buddha's work, so the vocal capacity comes first. The mental faculty is hidden and subtle, and in arising, bodily action must precede it. Bodily karma is coarse and evident, moving only after the mind; how could the order of the three karmas be otherwise? Second, under "If we investigate...", the holy response is without premeditation. We provisionally establish the order according to worldly convention as above; based on the holy [wisdom], which is without premeditation, wherever there is tapping [of stimulus], there is immediately a response.
Second, under "Since he has already...", the seven perils are explained, in two [parts]: first, explaining the order, in two [parts]: first, provisionally establishing the order for the time being. From the heaviest to the lightest is a provisional order. Second, under "As for...", warning that one must not cling rigidly [to this order]. Second, under "Question: There are many...", explaining what is symbolized, in two [parts]: first, questioning why there are only seven when perils are numerous. Second, under "Answer: This...", using the seven perils to symbolize the six [elements] in response, in two [parts]: first, directly showing the symbolic meaning, in two [parts]: first, comprehensively explaining the seven and six. The sūtra explains the seven perils not merely on the phenomenal level; thus, interpreting them in terms of contemplation extends across the three vehicles. If they had nothing to symbolize, they could not encompass the profound; therefore, the seven perils are used to symbolize the six elements: external water, fire, and wind symbolize the internal three elements; blades and fetters, being hard and obstructive, symbolize the internal earth element; sentient beings such as kings can symbolize the consciousness element. The great thousandfold world, though not a peril proper, is the basis of the perils and can symbolize internal space. Second, under "How is it...", individually showing space and consciousness, in two [parts]: first, explaining the symbolic forms. Second, under "Space is...", explaining their being perils, in two [parts]: first, space. Although not a peril proper, it is the cause of perils. When discussing contemplative practice, it is also what is contemplated. Second, consciousness. When consciousness gives rise to craving and views, it must encompass both the common and distinct kinds of craving and views. Second, under "Therefore...", concluding by showing why there are only seven. Second, under "The first, fire...", explaining the text according to its meaning, in three [parts]: first, vocal capacity, in two [parts]: first, explaining the seven perils, in seven [sections]: first, the peril of fire, in two [parts]: first, the intent of the division, in three [parts]: first, punctuating the sūtra text; second, under "Above, having generally...", recounting the sūtra's meaning; third, under "Explaining the various...", listing the doctrinal headings. Second, under "Following the text...", explaining in detail, in three [parts]: first, following the text, in four [parts]: first, upholding the name, in two [parts]: first, explaining the text and its meaning, in two [parts]: first, explaining upholding the name. Holding belongs to speech: the *Mahāprajñāpāramitā-śāstra* states, "Inhalation and exhalation are bodily action, vitarka and vicāra are vocal action, and feeling is mental action." Since the mind that holds is vitarka and vicāra, it belongs to vocal karma. Second, explaining "if there are". The character *tiao* is in the departing tone, meaning an indefinite appearance. Second, under "The others all...", clarifying the sequence, in two [parts]: first, recounting the old [view]. They held that they appeared interchangeably, but that meaning is not correct. Second, the present explanation, in three [parts]: first, explaining according to meaning. Second, under "Like Ci Tongnü...", citing events as an encouragement, in two [parts]: first, citing the event as evidence. This was a man named Ci Tongnü who sold firewood to support his mother and was diligent in filial sincerity. Later, wishing to cross the sea, his mother clung to his feet, not wanting her son to leave, but he went against his mother, pulled himself away, and severed a single hair of his mother's. Losing his companions at sea, he entered various jeweled cities and experienced bliss for many years—this was the retribution for practicing filiality. Later, he entered an iron city, and a wheel of fire adhered to his head—this was the retribution for severing the hair. If he had practiced filiality exclusively, he would not have encountered the wheel of fire. Second, under "Practitioners...", encouraging mindful upholding. Third, under "The peril of fire...", concluding according to gravity: second, suffering affliction; third, response. Fourth, under "Majestic spiritual power...", concluding. Second, under "Next, in terms of...", presenting events, in two [parts]: first, pointing to two people recorded in biographies. Second, under "Their biographies...", citing four people who escaped the peril. Third, under "In terms of contemplation...", contemplative explanation, in three [parts]: first, comprehensively indicating and listing. Retribution is phenomenal fire, visible to the eye and felt by the body. Karma and affliction only have the meaning of burning: because they destroy worldly good karma and the three contemplations, they are called fire; therefore, this is termed explaining in terms of contemplative practice.