大方廣佛華嚴經疏 57.68

57.68

第七等隨順一切眾生迴向。善友名觀自在者，三業歸向必六通赴緣，攝利難思名觀自在，由此能遍隨順眾生。在補怛落迦山者，此云小白華樹，山多此樹，香氣遠聞，聞見必欣是隨順義。又觀自在者，或云觀世音。梵云婆盧枳底，觀也。濕伐羅，此云自在。若云攝伐多，此云音。然梵本之中自有二種不同，故譯者隨異。而《法華．觀音品》中云「觀其音聲皆得解脫」，即觀世音也。若具三業攝化，即觀自在故。彼中，初語業稱名除七災、二身業禮拜滿二願、三意業存念淨三毒。而今多念觀音者，以語業用多故，又人多稱故。今取義圓，故云自在。然觀即能觀，通一切觀。世是所觀，通一切世。若云音者，亦通所觀，即所救一切機。若云自在，乃屬能化之用。文中但有五段，闕第六禮辭。第一依教趣求。

Seventh is the pariṇāmanā of equally according with all sentient beings. The good friend is named Avalokiteśvara: when the three karmas turn to him, his six superknowledges will unfailingly respond to conditions; gathering and benefiting in an inconceivable way is called "Observing with Sovereign Mastery" (Avalokiteśvara), and through this he can universally accord with sentient beings. He abides on Mount Potalaka, which here is translated as "Small White Flower Tree"; the mountain has many of these trees, whose fragrance is smelled from afar, and those who smell and see them are sure to rejoice, which is the meaning of "according with." Furthermore, Avalokiteśvara is sometimes called Guanshiyin. In Sanskrit it is avalokiti, which means "to observe"; īśvara here is translated as "sovereign mastery." If it says śabda, here it is translated as "sound." Thus in Sanskrit manuscripts there are inherently two different versions, and the translators followed the difference. In the "Chapter on the Bodhisattva Avalokiteśvara" of the Lotus Sūtra, it says that "if they observe their sounds, all will attain liberation"—that is Guanshiyin ("Observing the Sounds of the World"). If one completely gathers and transforms through the three karmas, that is Avalokiteśvara ("Observing with Sovereign Mastery"). There, first, verbal karma invokes the name to eliminate seven calamities; second, bodily karma bows in worship to fulfill two wishes; third, mental karma preserves mindfulness to purify the three poisons. Now people mostly invoke Guanyin because the functioning of verbal karma is used frequently and many people recite it. Here, taking the meaning in its entirety, it is called Sovereign Mastery (zizai). Furthermore, "observing" is the agent that observes, extending across all observation. "World" is that which is observed, extending across all worlds. If one says "sounds," it also extends across what is observed, namely all the capacities to be rescued. If one says "sovereign mastery," it pertains to the functioning of the one who transforms. In the text there are only five sections, lacking the sixth, taking leave with bows. The first is proceeding to seek in accordance with the teaching.