[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [請觀音經疏](https://indike.org/pramana/in.bauddha.taisho.1800) › 1.14 # 請觀音經疏 1.14 請觀音經疏 1.14 - **Language:** Classical Chinese ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1800.1.14) 感應為宗者，以十法界眾生三業為機，備於四句（云云）。分文為三：從如是至令得無患，是序分。第二、從爾時佛告長者至如除重雲生諸佛前，名正說分。第三、從佛說是已去訖文，名流通分。或時正說訖後番呪令不橫死，為正說分。今依前生起，三段如別文。今就序為三：次序、由序、述敘。居一說之初名次序，神光駭集名由序，言論激發名述敘。引例（云云）。三序之中復有通有別。諸經同有次序，故名通。由藉各異，故言別。如是者，如舊解。大林者，是第一義，包含二諦故名大，萬德叢聚故名林。精者，無八倒故名精。如《涅槃》「觀色不淨，因滅是色，獲得常色。」一陰通除八倒，五陰合除四十倒名精。空於二邊，畢竟空故名舍。亦是住十八空理故名舍。重閣者，重空觀也。空生死，涅槃也（云云）。 > Taking stimulus and response as the core tenet: this takes the three karmas of sentient beings of the ten dharma realms as the capacity, fully provided in the four propositions (and so on). Dividing the text into three: from 'Thus' up to 'cause them to be free from suffering' is the introductory section. Second, from 'At that time the Buddha addressed the elder' up to 'like dispelling dense clouds, to be born before the Buddhas' is named the main discourse section. Third, from 'When the Buddha had spoken this' to the end of the text is named the dissemination section. Or sometimes, after the main discourse has finished, the final turn of the mantra causing one not to die an untimely death is taken as the main discourse section. Now relying on the former development, the three sections are as in the separate text. Now, regarding the introduction, there are three: the sequential introduction, the causal introduction, and the narrative introduction. Occupying the beginning of an exposition is named the sequential introduction; the frightening congregation of divine light is named the causal introduction; the sparking of discussion is named the narrative introduction. Citing precedents (and so on). Among the three introductions there are also general and distinctive \[aspects\]. All sūtras alike have a sequential introduction, so it is named general. The causal circumstances are each different, so it is called distinctive. 'Thus': as in the old explanation. 'Great Grove' (Mahāvana): this is the primary meaning; because it encompasses the two truths it is named 'Great', and because the myriad virtues gather like a thicket it is named 'Grove'. 'Refined' (jīng, Vihāra): because it is without the eight inversions, it is named 'refined'. As in Nirvāṇa: 'Contemplating form as impure, through extinguishing this form one obtains permanent form.' One skandha comprehensively eliminates eight inversions, and the five skandhas together eliminate forty inversions, so it is named refined. Empty of the two extremes, because it is ultimately empty it is named 'abode' (shè). It is also named 'abode' because of dwelling in the principle of the eighteen emptinesses. 'Upper-storied chamber': this is the double emptiness contemplation. Emptiness of life and death, and nirvāṇa (and so on). > — English (machine translation) (machine translation) - [Previous: 1.13](https://indike.org/pramana/in.bauddha.taisho.1800.1.13) - [Next: 1.15](https://indike.org/pramana/in.bauddha.taisho.1800.1.15) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1800.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1800~en-mt.1.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1800.1.14](https://indike.org/pramana/in.bauddha.taisho.1800.1.14) · Pramāṇa