觀音玄義 1.38

1.38

答：大乘義通，眾經共用。若不許此者，佛性出《涅槃》、五住二死出《勝鬘》，諸師那得浪用通眾經耶？此品在文雖無十名，總將二問答帖十義意，宛然可解。今已如前，今更別點句句來證十義者，如文云：「以何因緣名觀世音」，又云「以是因緣名觀世音」，即是據人名也。後文云「普門示現」，即是明法也。「有如是等大威神力多所饒益」，即慈也。「愍諸四眾」，即悲也。欲知智在說，「十九說法」即智慧也。「一時禮拜，得無量無邊福德之利」，即福德也。「自在之業」，即法身也。何故爾？法身於一切得自在，智慧契此，故名為業。〈壽量〉云「慧光照無量，久修業所得。」威神之力巍巍如是，如是滿足之名即是真身也；普門示現神通力，即應身也。遊諸國土度脫眾生，即藥樹王身也；於怖畏急難之中能施無畏，即如意珠王身也。福不唐捐，即冥益也；三十三身，即顯益也。現佛身即實智也，現餘身即權智也。觀音身即本，餘身即迹也。又，大威神力是本，方便力是迹。聞是觀世音菩薩名者，若有聞是品者，即證了因；功德不少，即緣因。不肯受，常捨行故。及即時觀其音聲，觀即智；皆得解脫，種種調伏眾生八萬四千發心等是利益，即斷也。

Answer: The meanings of the Mahāyāna are universally applicable and shared among all sūtras. If one does not permit this, since Buddha-nature comes from the Nirvāṇa Sūtra and the five entrenchments and two kinds of death come from the Śrīmālādevī Sūtra, how could the various masters have freely used them throughout the various sūtras? Although in text this chapter lacks the ten names, when taking the two questions and answers as a whole and matching them to the meanings of the ten senses, it is clearly understandable. Now, having already done so above, to further point specifically to line by line to verify the ten meanings: as the text says, 'By what causes and conditions is he named Avalokiteśvara?' and also says, 'By these causes and conditions he is named Avalokiteśvara,' this is based on the person's name. The later text says 'manifesting universally through all gates,' which clarifies the dharma. 'Possesses such great transcendent powers and brings extensive benefit' is benevolence. 'Pitying the four assemblies' is compassion. If one wishes to know that wisdom lies in expounding [the Dharma], 'expounding the Dharma in nineteen [ways]' is wisdom. 'Worshiping for a single moment attains benefits of immeasurable and boundless merit' is merit. 'The deeds of sovereignty' is the dharma-kāya. Why is that? The dharma-kāya attains sovereignty over everything; wisdom tallies with this, hence it is called 'deeds.' The 'Life Span' chapter says: 'The light of wisdom illuminates immeasurably, obtained from deeds long cultivated.' The power of his transcendent might is towering like this—such a name of fulfillment is the true body; manifesting the power of supernatural penetrations through the universal gate is the responsive body. Roaming all lands to deliver sentient beings is the body of the King of Medicinal Trees; being able to bestow fearlessness amidst terrors and urgent perils is the body of the King of Wish-Fulfilling Jewels. Merit not being in vain is the covert benefit; the thirty-three bodies are the overt benefit. Manifesting the body of a Buddha is real wisdom; manifesting the remaining bodies is expedient wisdom. The body of Avalokiteśvara is the origin; the remaining bodies are the traces. Furthermore, the power of great transcendent might is the origin; the power of upāya is the traces. Those who hear this name of Avalokiteśvara Bodhisattva, or if there are any who hear this chapter, this verifies the revealing cause; the merit is not small, which is the conditioning cause—[as beings] are unwilling to accept, practicing constant renunciation. And 'instantly contemplating their sounds'—contemplation is wisdom; 'all attain liberation,' variously taming sentient beings, eighty-four thousand giving rise to the mind [of awakening], and so forth, are the benefits, which is eradication.