觀音玄義 1.64

1.64

Question: Sentient beings each possess three karmas; why is it that [he] contemplates sounds alone? Answer: Generally speaking, all are acceptable. Constantly recollecting and revering [him] and thereby attaining freedom from the three poisons is contemplating the world's sounds (Avalokiteśvara); prostrating and making offerings [to him] and having what one seeks fulfilled is contemplating the world's body. Yet why does [the text] now only say 'Contemplating the World's Sounds'? Former masters explained this meaning in six ways: First, positing one [name] in an inclusive manner: names cannot be listed repeatedly; one is cited to establish the designation. If one had called him 'Contemplator of the World's Body,' one would turn around and ask here: 'Why is he not called Contemplator of the World's Sounds?' This, then, is not a valid question. Second, following conventions: what Śākyamuni taught made sounds the work of the Buddha; therefore it is said 'contemplating the world's sounds.' If roaming across various lands, he complies with whatever is suitable there. Third, mutually presenting [subject and object]: the contemplating subject and the contemplated object—the contemplated object is the physical forms and minds of sentient beings, but now from the contemplating subject it is merely said 'contemplating.' The hearing subject and the heard object—the hearing subject is the sage's ear-consciousness, and the heard object is the sounds of sentient beings; now [the name] takes the heard sounds. Presenting what is heard brings along the hearing subject; presenting the contemplating subject brings along the contemplated object. In deriving the name from this, it is called Avalokiteśvara ('Contemplating the World's Sounds'). An old question asked: Since subject and object are like this, why not take the contemplated physical forms and minds and the hearing ear-consciousness to establish the designation, making him the 'Bodhisattva Who Hears Physical Forms and Minds'? The old reply was: The Bodhisattva's single contemplation of physical forms and minds is a broad response; the sentient beings' single sound is a narrow capacity. If one followed the objection, the capacity would have two words and the response would have only one word, which would mean that the response is narrow and the capacity is broad; hence it does not match what was objected. Now, to raise another objection: this formulation should follow doctrinal principle—how could it chase after words? Since the Bodhisattva can contemplate physical forms and minds, why would he be unable to contemplate sounds? Why would sentient beings stimulate only with sound, while physical form and mind could not stimulate? If both stimulate and both respond, and one chases after words for 'contemplation,' then stimulus and response are equal; how could one judge them as broad or narrow? Now, we do not explain it this way: mutually presented, the stimulus and response between ordinary people and sages both pervade the three karmas, yet the sage [is associated] with mind and the ordinary person with sound; therefore it is simply called Avalokiteśvara. Fourth, inclusion by implicit sense: when uttering a sound, one must first rely on intention; breath touches the lips and mouth, and its sound can come out. If the vocal karma is accomplished, it subsumes physical form and mind. If one contemplates vocal karma, it also subsumes physical and mental karma; contemplating the others does not do so, hence it is called 'inclusion by implicit sense.' Fifth, the hidden and the manifest: although the body prostrates and the mind cherishes thoughts, one does not know what refuge is sought; hence it is called 'hidden.' If the vocal sound is proclaimed clearly, the matter and principle become apparent; hence it is called 'manifest.' Presenting the manifest and leaving out the hidden, it is therefore called Avalokiteśvara. Sixth, the difficult and the easy: when facing danger and distress, ten recitations in the mind are difficult to complete, and the body is slow and sluggish in prostrating and kneeling; calling out with the mouth is urgent and thus forms the capacity, taking the name from what is easy. Furthermore, the sixth is having affinities: Avalokiteśvara was formerly an ordinary being living in this Sahā world who saw suffering and made vows; now born in the West, he mostly returns to this land. Since there is a vow-affinity, one must urgently call upon his name. Now I explain: if one follows the previous six meanings, each partially presents something. But if one relies on the Dàzhìdù lùn, the meaning is complete. Why? Inhaling and exhaling are bodily actions; initial and sustained thought are vocal actions; feeling is mental action. Because the mind has initial and sustained thought, it already possesses the three karmas; how much more so when vocal sound is emitted—how could it not be equipped with the three karmas? Just presenting a single contemplation completely possesses the three responses; just presenting a single sound completely possesses the three capacities. Yet ordinary sensibilities suppose that sounds are prominent and wisdom is sharp, following objects to establish names; when deduced with the complete meaning, all are fully possessed.