法華玄論 10.119

10.119

答：《觀音受記經》出觀音所解，具三觀音也。又論云因緣所生法，即是空、即是中道者，明世間音聲即是因緣、即空、即中道，故具得三觀也。所言世音者，世有三種：一者眾生世間、二者五陰世間、三者國土世間。眾生世間者，謂之五陰、十二入、十八界眾法中生，故云眾生。五陰世間，謂能成眾生之法，即是色之與心。三國土世間，即是色法為體，謂國土風俗。今菩薩正觀眾生世間，但五陰能成眾生，國土是眾生所託不得相離，故總名世間也。世音者，世間語通，音是世間中之別。子夏《毛詩．序》云「以聲成文謂之音」。尋大小經論明音與聲不異，《雜心．界品》云「聲有三種：一因受四大聲，謂有情物聲。二因不受四大聲，謂外物如鐘鈴等聲。三因俱聲，如人吹管等聲。」此則但解聲不明音，故知音與聲不異也。《成實論》云「如人欲聽鐘鈴等聲，則以耳就鈴。」此品云「即時觀其音聲」，〈化城品〉云「迦陵頻伽聲」，如是等皆明音不異聲。普者，上明觀其聲未必周普，故今明普門。普以周普為義，但普有二種：一心普、二事普。凡夫二乘俱無二普，始行菩薩心雖周普而事不普，觀音心事俱普，大悲欲普拔眾眾苦、大慈欲普與物樂，謂心普也；外現一切身、說一切聲，謂事普也。門者，以心事二普為法門，故云門。又令眾生悟入能通正道，故名為門。

Answer: The Guanyin shouji jing presents what Guanyin understands, comprising the three contemplations of sound. Furthermore, the treatise states that dharmas born of causes and conditions are empty, and are the middle way; this explains that mundane sounds are causes and conditions, are empty, and are the middle way, and thus fully attain the three contemplations. As for what is called "world's sounds": there are three kinds of worlds: first, the world of sentient beings; second, the world of the five aggregates; third, the world of lands. The world of sentient beings refers to being born amidst the many dharmas of the five aggregates, twelve sense bases, and eighteen realms; hence they are called "sentient beings." The world of the five aggregates refers to the dharmas capable of constituting sentient beings, which are matter and mind. Third, the world of lands takes material form as its essence, referring to the lands and local customs. Now the bodhisattva properly contemplates the world of sentient beings; but the five aggregates can constitute sentient beings, and lands are what sentient beings rely upon, so they cannot be separated; hence it is collectively named "the world." As for "world's sounds": worldly speech is generic, and "sound" (yin) is specific within the world. Zixia's Preface to the Mao Commentary on the Classic of Poetry says: "Patterning produced by sound (sheng) is called music/tone (yin)." Examining the Mahāyāna and Hīnayāna sūtras and treatises, yin and sheng are not different. The Abhidharmahṛdaya-vyākhyā's "Dhātu Chapter" says: "There are three kinds of sound: first, sound based on the grasped four great elements, referring to sounds of sentient beings; second, sound based on the ungrasped four great elements, referring to external things such as the sounds of bells and chimes; third, sound based on both, such as the sound of a person blowing a flute." This merely explains sheng without elucidating yin; hence we know that yin and sheng are not different. The Tattvasiddhi-śāstra says: "If a person wishes to hear sounds of bells and chimes, they direct their ear toward the bell." This chapter says, "immediately contemplates their sounds (yinsheng)," and the "Chapter on the Conjured City" says "the voice (sheng) of the kalaviṅka"; passages such as these all clarify that yin is not different from sheng. As for "Universal": above, it was explained that contemplating sounds was not necessarily all-pervading, so now the Universal Gate is explained. "Universal" takes all-pervading as its meaning; however, universality has two kinds: first, universality of mind; second, universality of activity. Ordinary beings and those of the two vehicles both lack the two universalities. Although the minds of newly practicing bodhisattvas are all-pervading, their activities are not universal. Guanyin's mind and activities are both universal: great compassion desiring to universally uproot the sufferings of all beings, and great loving-kindness desiring to universally grant happiness to beings, is universality of mind; externally manifesting all bodies and expounding all sounds is universality of activity. As for "Gate": taking the two universalities of mind and activity as the dharma gate, it is called "gate." Furthermore, causing sentient beings to awaken, enter, and attain access to the correct path is why it is called "gate."