觀音義疏 2.14

2.14

In the passage on seeking a daughter, only the vow and the virtuous karma are explained, while the practice is not explained, because the practice is the same as prostrations; hence it is not discussed again. Since the vows and virtues are distinct, each must be distinguished. An upright and handsome appearance in a woman is the first of the seven virtues; however, one who is only upright without auspicious marks may be orphaned early or widowed young, with poor fortune in her marks. Here it is explained that appearance and marks assist each other, all the more manifesting her virtue: an upright appearance attracts favor and affection, while marks attract fortune and respect. Thus the text says: "Loved and respected by many." If love carries arrogance, how could it be called a virtue? Loving and respecting her—this is due to her marks. Some explain: "'Having planted roots of virtue in past lives' is to resolve doubts." Everyone says: "Avalokiteśvara can only bring parents together; wisdom and uprightness are the child's own past plantings. If Avalokiteśvara were to grant wisdom and uprightness, one would fall into the error of [effects arising] without a cause." I privately refute this statement: if it is said that fortune and wisdom are the child's karma and Avalokiteśvara can only bring about their taking birth, when the child lacks the conditions for birth, Avalokiteśvara brings about birth; when the child lacks fortune and wisdom, Avalokiteśvara can likewise cause them to have them. If Avalokiteśvara could not cause those without fortune to plant fortune, how could he cause those without birth to be born? In discussing fortune, one fears falling into [the error of] causelessness; in discussing birth, why does one not fear falling into [the error of] causelessness? If that were so, the sage could not grant fortune and wisdom at all, and could only act as a matchmaker. This makes no sense. As for refuting the claim that Avalokiteśvara cannot cause a child to have fortune and wisdom: above, when one person invoked the name, many were freed from the peril of rākṣasas. If this were causeless and not granted by him, how could they suddenly be delivered without a latent capacity? Now it is explained that the power of the sage is exceedingly great and there is nothing it does not grant. He can cause one who has fortune and wisdom from past lives to take rebirth; even if they did not plant good conditions in past lives, he can also cause them to cultivate fortune in the intermediate existence (antarābhava)—this meaning comes from the Sūtra on the Intermediate Existence (Zhongyin jing). We do not now take this phrase as the intention to resolve doubts.