請觀音經疏闡義鈔 3.28

3.28

In "providing a willow branch" and so forth: because Avalokiteśvara holds a willow branch in his left hand and a water jar in his right hand, the people of the state offered these two objects, internally symbolizing the two causes: samādhi is the contributory cause, and wisdom is the revealing cause. Wisdom can eliminate afflictions, hence it is symbolized by sweeping movement. Samādhi can stop scattering, hence it is symbolized by clear stillness. The Shuowen says, "Still water is called ting." In "corresponding to the prior meaning of elimination (xiao)": as the text says, "Xiao means eliminating", and also says, "Eliminating only the illness, not eliminating the dharma"; thus here sweeping away corresponds to it. Like dust upon an object, one merely removes the dust without removing the object. As for "striking with a sweep": the pronunciation of "striking" (da) is ding and ling. In "corresponding to the prior meaning of subduing (fu)": fu means taming, and also means disciplining and refining so that one is fit to ride. These both correspond to the prior explanation of eliminating and subduing in terms of a single meaning. From "furthermore, sweeping" onward, it corresponds to the prior two meanings. Elimination by extinction means severing and entering nirvāṇa. Elimination by removal means entering nirvāṇa without severing. That it here only corresponds to the two kinds of elimination and not to the two kinds of subduing is because they are fully clarified within the four meanings of water. Or perhaps the text is abbreviated, and it should say: first, sweeping away corresponds to the elimination of extinction and the subduing of removal; second, striking with a sweep corresponds to the elimination of removal and calming subduing. In "sobering awake": water can sprinkle upon fainting and bring about awakening.