觀音義疏記 4.7

4.7

Question: Seeking release from suffering and difficulties by mentally being mindful of Avalokiteśvara—all capacities and conditions can stimulate the sage. Why does the present explanation of “mindfulness of that” interpret it solely in terms of the perfect [teaching]? Can it be that capacities such as those bound to karmic retribution cannot stimulate [a response] at all? Answer: By the power of the king of samādhis, rescuing from each single difficulty is discussed in terms of ten turns, beginning with liberation from evil retribution and culminating in entry into tranquil light; among the capacities of the ten realms, who does not receive benefit? In the Commentary's explanation of the earlier response, this principle is made fully manifest. The verses expand the seven difficulties into twelve, and each should fully elucidate the ten turns of stimulus and response. However, because the intent of this section rests precisely in clarified butter, in the prose the Buddha indicated the mental capacity solely by enjoining constant mindfulness; and constant mindfulness must be free of refutation and establishment. Now, hearing the restatement in verse, “be mindful of that Avalokiteśvara”, one would inevitably doubt, saying: “Previously we were told to eliminate the object, but now we are instructed to be mindful of that—how is this not contradictory?” Therefore, one must explain this underlying objection in terms of the perfect [teaching]: since “this” and “that” are identical with thought, how could subject and object remain? Practitioners should know that although Avalokiteśvara's response to beings leaves nothing out, our school instructs people solely by focusing on wondrous contemplation. For this reason, the earlier Commentary, in explaining the mental capacity, completely set aside other paths and adhered exclusively to the perfect understanding. Now, arriving at the restatement in verse, “be mindful of that Avalokiteśvara”, how could it differ from what came before? If one follows a shallow understanding, one goes against the Great Master's intent. I urge contemporary students, whether in speech or in practice, never to depart from the perfect contemplation. In every suffering and every joy, constantly be mindful of Avalokiteśvara; once a wondrous capacity is formed, how could the perfect response ever fail? The actual benefits of the one reality will be constantly received in thought after thought.