觀音義疏記 4.15

4.15

第二、別答復二：初、一偈是雙許說二章。聞名是許前章，見身是許後章。向誡聽，今許說。言略說者，即別答也。總答多含，即文略而意廣。別答陳列，且約人界果報邊明七難等，普門且約三十三身等，即文廣而意略。今取意略，信是許別答也。聞名，聞觀世音境智名也。上文約四種聞釋成三慧，義觀兩全，可解。見身即普門示現，顯應三業也。心念不空者，明二段應益也。心念屬意，不云身口者，此從冥顯。二機攝二章，語便。何者？初章顯機，若身若口俱須域意，故意能總攝也。故上釋持名，云口為誦持、心為秉持，為理不失。雖非口持，覺觀是口行，通屬口業機攝。例如《小彌陀》執持名號一心不亂，亦不妨口機。下文皆云念彼觀音力，例同此釋。後段冥機約心為便，可解。不空者，縱使稱名都無顯驗，冥益不虛。

Second, the specific answer again has two parts: first, one gāthā is jointly promising to speak of the two sections. "Hearing the name" promises the preceding section; "seeing the body" promises the latter section. Previously he admonished them to listen; now he promises to speak. Saying "I shall briefly speak" refers to the specific answer. The general answer contains much; thus its text is brief while its meaning is vast. The specific answer lists items: for the time being, it clarifies the seven difficulties and so on in terms of retribution in the human realm, and for the universal gate, it for the time being clarifies the thirty-three bodies and so on; thus its text is vast while its meaning is brief. Now taking the brevity of meaning, it is truly promising the specific answer. "Hearing the name" means hearing the name of Avalokiteśvara's object and wisdom. The text above explains this in terms of four kinds of hearing to complete the three wisdoms, which fulfills both doctrine and contemplation, and can be understood. "Seeing the body" is the universal gate manifestation, manifesting responsive three karmas. "Mental mindfulness not in vain" clarifies the responsive benefit of the two sections. Mental mindfulness belongs to the mind; not mentioning body and mouth is because this follows the unseen and manifest: the two capacities subsume the two sections, which is convenient in expression. Why is this? In the manifest capacity of the first section, whether body or mouth, both must be governed by the mind; hence the mind can generally subsume them. Therefore, the commentary above explains upholding the name by saying: "The mouth is recitation and upholding, the mind is maintaining and upholding, so that the principle is not lost." Although not oral upholding, vitarka and vicāra are verbal actions, universally subsumed under the capacity of verbal karma. For example, in the Small Amitābha Sūtra, "upholding the name single-mindedly without distraction" also does not preclude the verbal capacity. The text below always says "mindful of the power of that Avalokiteśvara," which follows the same explanation by analogy. In the latter section, regarding unseen capacity, it is convenient to treat it in terms of the mind, which can be understood. "Not in vain" means that even if chanting the name shows no manifest verification at all, the unseen benefit is not empty.