[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 1.35 # 觀音玄義 1.35 觀音玄義 1.35 - **Language:** Classical Chinese ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1726.1.35) 九釋了因緣因者，了是顯發，緣是資助，資助於了，顯發法身。了者，即是般若觀智，亦名慧行正道，智慧莊嚴。緣者，即是解脫，行行助道，福德莊嚴。《大論》云「一人能耘，一人能種。」種喻於緣，耘喻於了，通論教教皆具緣了義，今正明圓教二種莊嚴之因，佛具二種莊嚴之果，原此因果根本即是性德緣了也，此之性德本自有之，非適今也。《大經》云「一切諸法本性自空。」亦用菩薩修習空故，見諸法空，即了因種子本自有之。又云「一切眾生皆有初地味禪。」《思益》云「一切眾生即滅盡定。」此即緣因種子本自有之。以此二種方便修習，漸漸增長，起於毫末，得成修得合抱大樹，摩訶般若首楞嚴定，此一科不論六即，但就根本性德義爾。前問答從了種受名，後問答從緣種受名，故知了因、緣因，故名觀世音普門也。 > Ninth, explaining in terms of the revealing cause and conditioning cause: 'revealing' means bringing forth and disclosing; 'conditioning' means assisting and supporting; assisting the revealing brings forth and discloses the dharma-kāya. The revealing is prajñā contemplative wisdom, also called the practice of wisdom as the direct path and the adornment of wisdom. The conditioning is liberation, the practice of actions as the assisting path and the adornment of merit. The Dàzhìdù lùn says: 'One person can weed; one person can plant.' Planting is an analogy for the conditioning, and weeding is an analogy for the revealing. Generally speaking, each of the teachings possesses the meaning of conditioning and revealing; now we specifically clarify the cause of the two kinds of adornment of the Perfect Teaching, and the fruit of the Buddha possessing the two kinds of adornment. Tracing back to the root of these causes and fruits, it is precisely the conditioning and revealing of inherent nature. This inherent nature is fundamentally possessed in itself, not just appearing now. The Great Sūtra says: 'All dharmas are fundamentally empty by inherent nature.' Also, because bodhisattvas cultivate emptiness, they see that all dharmas are empty; this means the seed of the revealing cause is fundamentally possessed in itself. It also says: 'All sentient beings possess the initial stage's savor-absorption.' The Viśeṣacinti says: 'All sentient beings are precisely the cessation absorption.' This means the seed of the conditioning cause is fundamentally possessed in itself. Using these two kinds of upāya to cultivate, gradually increasing, arising from a minute tip, they can become a cultivated, great tree that takes both arms to embrace: mahā-prajñā and Śūraṅgama absorption. This section does not discuss the six identities, but merely explains in terms of the meaning of the root inherent nature. The previous question and answer receives its name from the revealing seed; the latter question and answer receives its name from the conditioning seed. Hence we know that through the revealing cause and conditioning cause, it is named Avalokiteśvara Universal Gate. > — English (machine translation) (machine translation) - [Previous: 1.34](https://indike.org/pramana/in.bauddha.taisho.1726.1.34) - [Next: 1.36](https://indike.org/pramana/in.bauddha.taisho.1726.1.36) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1726.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.1.35) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.6.12) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.1.35](https://indike.org/pramana/in.bauddha.taisho.1726.1.35) · Pramāṇa