觀音玄義 1.23

1.23

以觀人法空即識三種佛性，故《大經》云「眾生佛性不即六法，不離六法。」不即者，此明正因，佛性非陰、非我，非陰故非法、非我故非人、非人故非了、非陰故非緣，故言不即六法也。不離六法者，不離眾生空而有了因，不離陰空而有緣因，故言不離六法也。佛從初發心觀人法空，修三佛性，歷六即位，成六即人法。今觀世音未是究竟之人法，即是分證之人法，前一番問答是分釋無上之人稱觀世音，後一番問答分釋攬無上之法故稱普門，當知人法因緣故，故名觀世音普門也。

Because through contemplating the emptiness of person and dharma one recognizes the three kinds of Buddha-nature, the Mahāparinirvāṇa-sūtra says: 'The Buddha-nature of sentient beings is not identical with the six dharmas, nor is it separate from the six dharmas.' 'Not identical' clarifies the direct cause: Buddha-nature is neither the aggregates nor the self; because it is not the aggregates, it is not dharma; because it is not the self, it is not person; because it is not person, it is not revealing; because it is not the aggregates, it is not conditioning; therefore it is said to be not identical with the six dharmas. 'Not separate from the six dharmas': not separate from the emptiness of sentient beings, there is the revealing cause; not separate from the emptiness of the aggregates, there is the conditioning cause; therefore it is said to be not separate from the six dharmas. From his initial arousal of the mind, the Buddha contemplated the emptiness of person and dharma, cultivated the three Buddha-natures, traversed the stages of the six identities, and completed the person and dharma of the six identities. Now, Avalokiteśvara is not yet the ultimate person and dharma, but is the person and dharma of partial realization. The earlier set of questions and answers partially explained that taking the supreme person as the name is Avalokiteśvara; the later set of questions and answers partially explained that taking hold of the supreme dharma is the reason for being called Universal Gate. One should know that on account of the causes and conditions of person and dharma, it is named Avalokiteśvara Universal Gate.