The Guanyin at Dabeige is no more. This one in Kaifeng.

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Dabeige Ji, At Chengdu

I observe men of the world With their two eyes and two arms. Things approach and they cannot respond, So bewildered they know not what to do. Even those who wish to respond properly Are all inverted and engage in thinking. But if their thinking is not real or true, They may as well have no arms or eyes, The bodhisattva has a thousand arms and eyes, Yet it is like having but one. When things arrive, the mind meets them; The bodhisattva never engages in thinking. In whatever way it is right to respond The bodhisattva always does so correctly. A drawn bow and white arrow, A sword and shield or other weapons, A sutra scoll and incense flowers, A finger basin of green willow branch, A large jeweled censor made of coral, A white whisk, a crimson wisteria staff, The bodhisattva holds onto whatever is encountered, Doing so without any doubts. How can the bodhisattva be free of doubts? Because the deity's self has no-mind. If there were still a mind, A thousand arms would mean a thousand minds. If a single person had a thousand minds, They would fight with each other inside him, What time would he have to respond to things? But when a thousand arms have no single mind, Every arm attains its proper place. I bow to the Revered One of Great Compassion, Desiring also to save all living beings. May each actualize the way of no-mind And each acquire a thousand arms and eyes.

Dàbēigé Jì Chéngdū Fǔ

Sū Shì 1036-1101 Wú guān shì jiān rén， Liǎng mù liǎng shǒubì. Wù zhì bùnéng yīng， Kuáng huò shī suǒ cuò. Qí yǒu yù yīng zhě， Diāndǎo zuò sīlǜ. Sīlǜ fēi zhēnshí， Wú yì wú shǒu mù. Púsà qiān shǒu mù， Yǔ yī shǒu mù tóng. Wù zhì xīn yì zhì， Céng bù zuò sīlǜ. Suí qí suǒ dāng yīng， Wú bù dé qí dāng. Yǐn gōng xié bái yǔ， Jiàn dùn zhū xiè qì， Jīngjuàn jí xiāng huā， Yú shuǐ qīng yáng zhī， Shānhú dà bào jù， Bái fú zhū téng zhàng， Suǒ yù wú bù zhí， Suǒ zhí wú yǒu yí. Yuánhé dé wú yí， Yǐ wǒ wú xīn gù. Ruò yóu yǒu xīn zhě， Qiān shǒu dāng qiān xīn. Yì rén ér qiān xīn， Nèi zì xiāng jué rǎng， Hé xiá néng yīng wù. Qiān shǒu wú yī xīn， Shǒu shǒu dé qí chǔ. Qí shǒu dà bēi zūn， Yuàn dù yíqiè zhòng. Jiē zhèng wú xīn fǎ， Jiē jù qiān shǒu mù.

Translator:

Ron Egan 艾朗諾

Notes: 大悲閣記 成都府 大悲者，觀世音之變也。觀世音由聞而覺。始於聞而能無所聞，始於無所聞而能無所不聞。能無所聞，雖無身可也，能無所不聞，雖千萬億身可也，而況於手與目乎！雖然，非無身無以舉千萬億身之眾，非千萬億身無以示無身之至。故散而為千萬億身，聚而為八萬四千母陀羅臂、八萬四千清凈寶目，其道一爾。昔吾嘗觀於此，吾頭髮不可勝數，而身毛孔亦不可勝數。牽一發而頭為之動，拔一毛而身為之變，然則髮皆吾頭，而毛孔皆吾身也。彼皆吾頭而不能為頭之用，彼皆吾身而不能具身之智，則物有以亂之矣。吾將使世人左手運斤，而右手執削，目數飛雁而耳節鳴鼓，首肯傍人而足識梯級，雖有智者，有所不暇矣，而況千手異執而千目各視乎？及吾燕坐寂然，心念凝默，湛然如大明鏡。人鬼鳥獸，雜陳乎吾前，色聲香味，交逅遘乎吾體。心雖不起，而物無不接，接必有道。即千手之出，千目之運，雖未可得見，而理則具矣。彼佛菩薩亦然。雖一身不成二佛，而一佛能遍河沙諸國。非有他也。觸而不亂，至而能應，理有必至，而何獨疑於大悲乎？ 成都，西南大都會也。佛事最勝，而大悲之像，未睹其傑。有法師敏行者，能讀內外教，博通其義，欲以如幻三昧為一方首，乃以大旃檀作菩薩像，莊嚴妙麗，具慈愍性。手臂錯出，開合捧執，指彈摩拊，千態具備。手各有目，無妄舉者。復作大閣以覆菩薩，雄偉壯峙，工與像稱。都人作禮，因敬生悟。 余游於四方二十餘年矣，雖未得歸，而想見其處。敏行使其徒法震乞文，為道其所以然者。且頌之曰： "... If I tell someone to wield an axe with his left hand and hold chisel in his right, use his eyes to count geese in flight and his ears to keep track of a beating drum, and nod his head to a person beside him and use his feet to climb a ladder, no matter how intelligent he was he would leave something undone. So how could a thousand arm each wield a different implement, and a thousand eyes each watch a different object? But when I sit at leisure and remain quiet, my mind and thoughts grow still and silent: everything appears as clearly to me as in a large bright mirror. People, ghosts, birds, and beasts are arrayed before me; sights, sounds, smells, and flavors come in contact with my person. Although my mind does not arise, there is nothing does not receive, and it receives each according to the Way. Then as for a thousand arms extending or a thousand eyes turning, the pattern for this is fully established even if no one ever sees it happen. The bodhisattva is just this way. Even though the body remains one and does not become two bodhisattvas, still this one bodhisattva can cover as many countries as there are sands in the Gangs. There is no other reason than this: the bodhisattva is not confused when coming into contact with things and responds to whatever arrives. This is a natural consequences, so why should the bodhisattva have any difficulties in maintaining all-encompassing compassion?" --Ron Eagan From Ronald C. Egan's Word, Image, and Deed in the Life of Su Shi, the Council on East Asian Studies, Harvard University, and the Harvard-Yenching Institute

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