法華義疏 12.41

12.41

三名不可具題，趣標其一。二者、觀世意名但生意業善，觀世身名生身意二業善，生善義局故不標之。若口稱名必備三業，以生善多故立觀音名也。三者、意業存念、身業禮拜，但得自行不得化他，故不立身意二名。口稱觀音具得自行化他，故立觀音名也。四者、娑婆國土以音聲為佛事，義既顯彰故立觀音之名，餘義不爾故不題餘稱。五者、觀音之名有行願，過去世時值空王觀世音佛發願名觀世音，故依願立名。又觀音昔在此土行菩薩道以受觀音之稱，餘二名闕斯二義故不題也。別有經云「觀世自在菩薩」，此名備含三業，於名義最勝。復有經云「光世音菩薩」，或可是翻之不正。《華嚴經》云「此菩薩住大慈法門光明之行，從此立名云光世音」也。又此菩薩住普門光明三昧，從所住法門為名。下復云「施無畏者」，此名總含，從功用受稱。所言觀世音者，觀是能觀之智，世音是所觀之境，境智合題名觀世音也。觀具三觀，境備三境，境備三境者，眾生發聲因咽喉舌齒和合有聲，謂因緣聲，名為世諦。因緣所生法即是寂滅性，稱為真諦，亦為是假名，亦是中道義，即是非俗非真中道第一義諦，故此一音聲具足三諦，菩薩觀此三諦，即三種觀也。二者、觀是菩薩之應，世音是眾生口業之感，感應具題故立觀世音也。

All three names cannot be listed together in the title, so one is simply designated. Second, the name "Observing the Intentions of the World" only generates goodness of mental karma; the name "Observing the Bodies of the World" generates goodness of both bodily and mental karmas; because the generation of goodness is restricted, they are not indicated. If one orally recites the name, it necessarily encompasses all three karmas; because it generates much goodness, the name Avalokiteśvara was established. Third, mindfulness of mental karma and paying homage with bodily karma only achieve self-practice and do not transform others; hence, the two names of body and intention are not established. Orally reciting "Avalokiteśvara" fully achieves both self-practice and transforming others; hence, the name Avalokiteśvara is established. Fourth, in the Sahā realm, sounds are used to perform the Buddha's work; since this meaning is manifest and clear, the name Avalokiteśvara is established, while the other meanings are not so, and thus other titles are not used in the heading. Fifth, the name Avalokiteśvara has practice and vows behind it: in a past age, [the bodhisattva] met the Buddha King of Emptiness Avalokiteśvara and made a vow to be named Avalokiteśvara; therefore, the name was established according to the vow. Furthermore, Avalokiteśvara formerly practiced the bodhisattva path in this realm and received the title Avalokiteśvara; the other two names lack these two meanings and are therefore not used in the title. Other sūtras say "Bodhisattva Avalokiteśvara (Observing the World with Sovereignty)"; this name completely contains all three karmas and is the supreme among nominal meanings. Still other sūtras say "Bodhisattva Guāngshìyīn (Illuminating the Sounds of the World)"; perhaps this is an incorrect translation. The *Avataṃsaka Sūtra* says: "This bodhisattva abides in the radiant practice of the Dharma-gate of great compassion; from this the name is established as Guāngshìyīn." Furthermore, this bodhisattva abides in the universal gateway radiant samādhi, taking his name from the Dharma-gate in which he abides. Below, it also says "Bestower of Fearlessness"; this name is all-inclusive, taking its title from functional utility. As for the name "Avalokiteśvara" (Observing the Sounds of the World), "observing" is the wisdom that is able to observe, and "the sounds of the world" are the realm that is observed; the combination of the realm and wisdom forms the title "Avalokiteśvara." The observation possesses the three contemplations, and the realm possesses the three realms. As for the realm possessing the three realms: when sentient beings emit sounds, they arise due to the combination of throat, tongue, and teeth; this is called conditioned sound and is termed the worldly truth. Phenomena arisen from conditions are of the nature of quiescent cessation; this is termed the real truth. It is also a conventional designation, and is also the meaning of the middle way—namely, the supreme truth of the middle way that is neither conventional nor real. Therefore, this single sound is fully endowed with the three truths; when the bodhisattva observes these three truths, these are the three kinds of contemplation. Second, "observing" is the response of the bodhisattva, and "the sounds of the world" are the resonance of sentient beings' vocal karma; because resonance and response are both set forth, "Avalokiteśvara" is established.