The Guanyin at Dabeige is no more. This one in Kaifeng.
Dabeige Ji, At Chengdu
Su Shi 1036-1101
I ponder over us mortals with two eyes and two arms,
Who, when objects arise, are unable to respond.
With wild delusions and utter confusion,
We react by becoming filled with desire.
Distraught and beset by anxious thoughts.
Even though anxious thought is inherently unreal,
We might as well have no eyes and no arms!
When objects arise, then the mind also arises.
However, the bodhisattva is never anxious,
But responds to whatever need responding to,
And there is nothing that is not appropiately met.
A taut bow set with a white arrow.
Sword and shield made of maple wood;
Sutra scrolls and incense flowers.
A finger bowl made of maple wood;
A large jeweled censer made of coral;
A white whisk, a vermilion hazelwood staff,
The bodhisattva understands all he meets,
And that which he grasps, he does not doubt.
How has the bodhisattva attained to this no-doubt?
Because his "self" is a self of no-mind,
If the bodhisattva still possessed a mind,
Then a thousand arms would mean a thousand minds.
And a thousand minds inside one single body--
What a terrible struggle that would cause!
How would the bodhisattva have time to respond?
But because these thousand hands have no-mind,
Each arm is able to find its own place.
Bowing my head to the Great Compassionate One,
I vow to help all sentient beings cross over.
That they may all find the Way of no-mind,
And all be of a thousand arms, a thousand 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.
"Suppose I have an ordinary human being swing an ax in his left hand while wielding a knife in his right, count the flying geese with his eyes while noting the beat of the drums with his ears. With his head he should be able to nod to a passerby [at the same time that] he is using his feet to climb the stairs. No matter how intelligent he is, he will not be able to do all of this at once. How much more so if he had a thousand hands, eaching holding something different, and a thousand eyes, each looking [at something different]. Now when I sit in tranquility, my thoughts concentrated and still, deep like a great luminous mirror, then men, ghosts and beasts of all sorts appear before me, [while] forms, sounds, smells, and tastes combine together in my body. Although my mind does not rise [to meet phenomena], there is nothing it does not connect with. " --Beata Grant
Finding: SSWC 2:294
From Beata Grant's Mount Lu Revised, Buddhism in the Life and Writings of Su Shih, University of Hawaii Press/Honolulu.