請觀音經疏 1.26

1.26

第四、即具楊枝淨水者，此是勸具兩因，正為機感也。楊枝拂動以表慧，淨水澄渟以表定。楊枝又二義：一拂除，即對上消義；二拂打，即對上伏義。又拂除對消滅之消二，拂打即對消除。淨水二義：一洗除，即對消義；二惺悟，即對伏義。水又四義：一洗除、二潤漬、三惺悟、四安樂。洗除對消滅之消，潤漬對消除之消；惺悟對除伏之伏，安樂對平伏之伏。復次洗除對消伏毒害、大悲拔苦是慧義，潤漬是大慈與樂是定義；惺悟是慧義，安樂是定義。明此約十種行人自各有定慧，拔苦與樂各有消滅伏義。例作（云云）。舊約此經文，為懺悔方法，制為十意，常所行用。八意出在經文，一一檢取。一莊嚴道場、二作禮、三燒香散華、四繫念、五具楊枝、六請三寶、七誦呪、八披陳、九禮拜、十坐禪。釋此十意，備作事理（云云）。

Fourth, regarding having willow branches and pure water ready: this encourages preparing the two causes, precisely to serve as the capacity for stimulus and response. The willow branch waves and moves, symbolizing wisdom; the pure water is still and clear, symbolizing concentration. The willow branch also has two meanings: first, sweeping away, which corresponds to the above meaning of "dispelling"; second, striking, which corresponds to the above meaning of "subduing." Furthermore, sweeping away corresponds to the dispelling of "dispelling and eliminating," while striking corresponds to "dispelling and removing." Pure water has two meanings: first, washing away, which corresponds to the meaning of "dispelling"; second, awakening, which corresponds to the meaning of "subduing." Water also has four meanings: first, washing away; second, moistening; third, awakening; and fourth, peace and bliss. Washing away corresponds to the dispelling of "dispelling and eliminating"; moistening corresponds to the dispelling of "dispelling and removing"; awakening corresponds to the subduing of "dispelling and subduing"; peace and bliss corresponds to the subduing of "calming and subduing." Moreover, washing away corresponds to dispelling and subduing poisonous harms—great compassion extracting suffering is the meaning of wisdom; moistening is great benevolence giving joy, which is the meaning of concentration; awakening is the meaning of wisdom; peace and bliss is the meaning of concentration. Clarifying this with reference to the ten types of practitioners: each individually has concentration and wisdom; extracting suffering and giving joy each have the meanings of dispelling, eliminating, and subduing. Apply this analogously (and so forth). Formerly, based on this sūtra's text, a method of repentance was established, instituted as ten intentions, which were constantly practiced. Eight intentions derive from the sūtra text, verified one by one: first, adorning the bodhimanda; second, paying homage; third, burning incense and scattering flowers; fourth, tethering mindfulness; fifth, preparing willow branches; sixth, invoking the Three Jewels; seventh, reciting the dhāraṇī; eighth, disclosing and confessing; ninth, bowing in prostration; tenth, sitting in meditation. Explaining these ten intentions: they fully treat both phenomena and principle (and so forth).