請觀音經疏 1.26

1.26

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).