觀音玄義 1.28

1.28

圓教觀法界圓融，本非違、非順，非明、非闇。無明闇故則違，違之則有苦集因果；智慧明故則順，順之則有道滅因果，緣此違順因果而起慈悲。譬如磁石不作心想，任運吸鐵，今此慈悲不作眾生及以法想，任運拔苦與樂，故名無緣慈悲也。菩薩從初發心修無緣慈悲歷六即位，今此觀音是分證慈悲，若前一番問答明無緣大悲拔苦，一心稱名即得解脫；後一番問答從無緣大慈普門與樂，皆令得度。故知以大慈大悲因緣故，名觀世音普門也。

The Perfect teaching contemplates the dharma-dhātu as perfectly fused, fundamentally neither discordant nor concordant, neither bright nor dark. Because of the darkness of ignorance there is discordance, and when there is discordance there are the causes and effects of suffering and origination; because of the brightness of wisdom there is concordance, and when there is concordance there are the causes and effects of the path and cessation. In connection with these discordant and concordant causes and effects, one gives rise to benevolence and compassion. For example, a lodestone does not formulate any mental intent, yet spontaneously attracts iron; now this benevolence and compassion does not formulate notions of sentient beings or dharmas, yet spontaneously pulls out suffering and gives joy; therefore it is called causeless benevolence and compassion. From the initial arousal of the mind, the bodhisattva cultivates causeless benevolence and compassion, traversing the stages of the six identities. Avalokiteśvara here is benevolence and compassion of partial realization. If the earlier set of questions and answers explained that causeless great compassion pulls out suffering, so that by mindfully reciting his name one immediately attains liberation, then the later set of questions and answers explains that through causeless great benevolence the Universal Gate bestows joy, causing all to attain deliverance. Therefore we know that by reason of the causes and conditions of great benevolence and great compassion, it is named Avalokiteśvara Universal Gate.