[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [請觀音經疏闡義鈔](https://indike.org/pramana/in.bauddha.taisho.1801) › 1.40 # 請觀音經疏闡義鈔 1.40 請觀音經疏闡義鈔 1.40 - **Language:** Classical Chinese ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1801.1.40) 「身業」下，例示口意各具三請也。向文雖云「三業無瑕」，而正在身業。問：口業倒身可爾，意業云何說標心等耶？答：若依今經，觀心心脈即見觀世音，是標心也。若依《法華》、《涅槃》，但觀心性實相，入觀行等位自見觀音者，此既初不標心，則是行請、證請。然此論請，皆約見彼應身。若標心無感，乃由過現緣淺，非今請義。不標而感，此由過現緣深，是今請義。標心復感，其旨可知。此聖既然，諸聖例爾。且眾生三業互有強弱，強可為機，故於三業各論三請。 > "Bodily karma" and what follows shows by analogy that speech and mind each possess the three invocations. Although the preceding text spoke of "the three karmas being flawless," it focused specifically on bodily karma. Question: Throwing down the body applies to verbal karma, but how can one speak of setting a conscious aim and so forth for mental karma? Answer: If relying on the present sūtra, contemplating the mind and its channels and thereupon seeing Avalokiteśvara is setting a conscious aim. If relying on the Lotus and Nirvāṇa sūtras, merely contemplating the real characteristic of mind-nature, entering stages such as contemplative practice and thereupon seeing Avalokiteśvara: since one did not initially set a conscious aim, these are invocation through practice and invocation through realization. However, these discussions of invocation all pertain to seeing that response-body. If setting a conscious aim yields no stimulation, it is due to past and present conditions being shallow, which is not the meaning of invocation here. Stimulating without setting an aim is due to past and present conditions being deep, which is the meaning of invocation here. Setting an aim and furthermore stimulating \[a response\], its principle is evident. As this is true of this sage, the other sages are analogous. Furthermore, the three karmas of sentient beings have varying strengths; the strong can serve as the receptive capacity, so the three invocations are discussed for each of the three karmas. > — English (machine translation) (machine translation) - [Previous: 1.39](https://indike.org/pramana/in.bauddha.taisho.1801.1.39) - [Next: 1.41](https://indike.org/pramana/in.bauddha.taisho.1801.1.41) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1801.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1801~en-mt.1.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1801.1.40](https://indike.org/pramana/in.bauddha.taisho.1801.1.40) · Pramāṇa