觀音玄義記 4.21

4.21

問。前釋名章通論十雙，慈悲福慧屬因、真應智斷在果。至別釋中，解人則圓觀初終、釋法則十普始末。至今明宗，何故乃云聖無因果？答：通別釋名明觀世音及以普門，既是等覺無上人法，道理須明發心立行從因至果。乃取一代教中所詮修證法相解釋人法，此乃義推，合有因果也。今明宗要，理須扶文，豈可却取他經因果邪？須知今言聖無因果，乃是文無，不妨釋名義求自有，是故今云文不至此。應知今宗不取因果，特用感應，略有三意：一者經既不談所證之理，故讓靈智合法身為體。既冥理屬體，故攝物為宗。二者經不談聖自修證相，若用因果則不扶文。三者一品始終唯詮冥顯兩應對冥顯二機，若用感應，宗要善成。

Question: In the previous chapter on explaining the names, you discussed the ten pairs generally, where kindness, compassion, merit, and wisdom belong to the cause, and true, responsive, wisdom, and severance reside in the fruit. Coming to the specific explanations, when explaining the person it is the beginning and end of the perfect contemplation, and when explaining the Dharma it is the inception and culmination of the ten ubiquities. Coming now to explaining the central theme, why do you instead say that the sage is without cause and effect? Answer: The general and specific explanations of the names clarify Avalokiteśvara and the universal gateway; since these are the supreme person and Dharma of equal enlightenment, by principle one must clarify the generating of the aspiration and the establishing of practice from cause to fruit. Drawing then upon the Dharma characteristics of cultivation and realization expounded across the teachings of the [Buddha's] lifetime to explain the person and the Dharma—this is deduced by principle, and cause and effect must be present. Now in clarifying the essentials of the central theme, principle requires that we support the text; how could we instead adopt the cause and effect from other sūtras? One must know that the present statement that the sage is without cause and effect means that the text lacks them; this does not preclude the meaning sought in explaining the names from existing naturally. Therefore it says here that the text does not extend to this. One should know that the present central theme does not adopt cause and effect and specifically employs stimulus and response for roughly three reasons: first, since the sūtra does not discuss the principle realized, it yields to the luminous wisdom uniting with the dharmakāya as the substance; since the unmanifest principle belongs to the substance, gathering living beings is taken as the central theme. Second, the sūtra does not discuss the characteristics of the sage's own cultivation and realization; if one were to use cause and effect, it would not support the text. Third, from beginning to end, this one chapter solely expounds the two responses, unmanifest and manifest, corresponding to the two capacities, unmanifest and manifest; if one uses stimulus and response, the essential theme is successfully established.