觀音玄義記 3.19

3.19

問：上明諸教無非對境立乎觀門，況復約圓境觀皆妙，何故至此更說觀心？答：上為解釋觀世音名，故約四教明乎觀法。既觀世音，正以他生而為觀境。心佛眾生雖無差別，就生佛境高廣難觀，若就心境近而易照。佛世當機隨聞悟入，境無遠近；滅後初學修觀要須揀難從易。故今諸部約教釋中，縱已明觀，後須更立觀心一科。又復他生不出心性，若觀自心則能明見十界眾生，故知觀心成前約教世音之觀。今示觀心，其意略爾。

Question: Above, in clarifying the various teachings, there was none that did not establish the gateway of contemplation in confronting objects; moreover, in terms of the perfect, both object and contemplation are marvelous. Why, arriving at this point, is contemplation of mind discussed further? Answer: Above, for the sake of interpreting the name Avalokiteśvara, the contemplation method was clarified in terms of the four teachings. Since it is observing the sounds of the world, it precisely takes other sentient beings as the object of contemplation. Although mind, Buddha, and sentient beings are not distinct, with respect to the objects of sentient beings and Buddhas, they are exalted and vast, difficult to contemplate; while with respect to the object of the mind, it is near and easy to illuminate. Those of suitable capacity during the Buddha's lifetime awakened and entered upon hearing; for them, objects had neither far nor near. For beginners after [the Buddha's] extinction who cultivate contemplation, they must select the easy over the difficult. Therefore, in the present various sections, among the explanations in terms of the teachings, even if contemplation has already been clarified, a subsequent heading for contemplation of mind must still be established. Furthermore, other sentient beings do not go beyond the nature of the mind; if one contemplates one's own mind, one can clearly see the sentient beings of the ten realms. Hence we know that the contemplation of mind completes the preceding contemplation of the sounds of the world in terms of the teachings. In now presenting the contemplation of mind, the intent is roughly like this.