請觀音經疏 1.14

1.14

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).