觀音義疏記 4.6

4.6

問：上長行中求離三毒，常念觀音。疏云「常念乃是正念，體達煩惱即是實際，無能無所。」今偈那云念彼觀音？彼此既分，豈忘能所？答：圓妙之教不可情求。文似相違義歸一揆，即於無差而說差故，豈有差別異無差邪？今文言彼，義當兩向。若就佛說，觀音為彼，即是師弟而分彼此。若就眾生念彼觀音，此乃感應而分彼此。師弟感應妙教詮之，皆是法界一一圓融，眾生乃感心中彼佛，諸佛還應心內彼生。此教行人或遭苦難，念彼觀音，豈謂能念異所念邪？以知皆是法界故也。達彼觀音即念而具，既知即念有何能所？故彼此雖分，能所俱絕。是故偈文雖云念彼，與上正念全不相違。

Question: In the prose above, when seeking freedom from the three poisons, one constantly mindfulness of Avalokiteśvara. The Commentary says: “Constant mindfulness is indeed right mindfulness; it is fully realizing that the afflictions are none other than the true reality, with neither subject nor object.” Why do the verses now say “be mindful of that Avalokiteśvara”? Since “this” and “that” are distinguished, how can subject and object be forgotten? Answer: The wondrous perfect teaching cannot be sought through ordinary sentiment. Though the texts seem contradictory, their meaning converges on a single principle: it is because difference is taught precisely in the undifferentiated, so how could difference be separate from the undifferentiated? When the present text says “that”, the meaning applies in two directions. If considered from the perspective of the Buddha's preaching, Avalokiteśvara is “that”, which distinguishes “this” and “that” in terms of master and disciple. If considered from the perspective of sentient beings being mindful of that Avalokiteśvara, this distinguishes “this” and “that” in terms of stimulus and response. When expounded by the wondrous teaching, master and disciple, stimulus and response, are all the dharmadhātu, each perfectly integrated. Sentient beings stimulate that Buddha within their own minds; the Buddhas respond back to those beings within their own minds. When practitioners of this teaching encounter suffering and difficulties and are mindful of that Avalokiteśvara, how could it mean that the subject of mindfulness is separate from the object of mindfulness? It is because they know that all is the dharmadhātu. One fully realizes that that Avalokiteśvara is inherently present in the very thought itself; since one knows this is present in the very thought, what subject and object could there be? Therefore, although “this” and “that” are distinguished, both subject and object are utterly eliminated. Hence, though the verse text says “be mindful of that”, it does not contradict the right mindfulness discussed above in the slightest.