請觀音經疏闡義鈔 1.40

1.40

"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.