觀音玄義記 4.20

4.20

Third, explaining the central theme, in four parts: first, directly explaining the central theme of this chapter, in two parts: first, a brief indication. Since the section on the substance has already clarified that the luminous wisdom unites with the dharmakāya, this is the substance freed from entanglement. This substance broadly possesses responses of sovereign ease, and these responses correspond to the two capacities, the unmanifest and the manifest, completely encompassing the text of this entire chapter with nothing left out; therefore, stimulus and response are taken as the central theme of this chapter. Second, from "ten realms" downward, demonstrating its characteristics, in two parts: first, demonstrating the characteristics of capacity and response. The substance freed from entanglement above is the knowing of quiescence and illumination; if the ten capacities knock against the illumination that is identical to quiescence, they then receive the unmanifest eradication of all suffering by the true wisdom. If the ten capacities knock against the quiescence that is identical to illumination, they then receive the manifest granting of various joys through responsive forms. Quiescence and illumination are non-dual and are just a single knowing; although giving and eradicating are different, how could there be any need to move thought? "Resulting in there being a sequence" refers to the two questions and answers, which are spoken in sequence and not all at once. Second, from "the text on benefit" downward, demonstrating the essential meaning of the central theme. Escaping the seven disasters, three poisons, and two desires, and being delivered by the thirty-three bodies and nineteen preachings of the Dharma—the words and meanings of this are like the main cord and the meshes of a net. If one pulls the main cord of stimulus and response, there are no meshes that do not move. This is the essential theme; who could say otherwise? Second, from "other sūtras" downward, distinguishing this from other sūtras, in two parts: first, showing how others employ cause and effect. The main text [of the Lotus Sūtra] explains the cause and effect of the One Vehicle, the *Vimalakīrti-nirdeśa* explains the cause and effect of the Buddha-land, the *Contemplation Sūtra* explains mental contemplation, and the *Suvarṇaprabhāsa* points to the fruit virtue. Although they differ in being single or compound, they do not go beyond cause and effect; these are the characteristics of explaining the central theme across various sūtras. Second, from "this chapter" downward, explaining what is rejected and what is adopted in this context, in two parts: first, rejecting the common meaning of cause and effect. Saying "it is not so" clarifies that the central theme of this chapter does not employ cause and effect. Why? If deduced by meaning, who is without cause and effect? From ordinary beings up to sages, that which can stimulate and that which is stimulated—this meaning is broad and diffuse, not specific to the present central theme. "It is only that the sūtra's intention does not extend to this" brings out the reason for not using cause and effect: it is because the sūtra text does not discuss Avalokiteśvara's own practice, cultivation, and realization. For when the Tathāgata answers the reason for obtaining the name, he merely says that [Avalokiteśvara] immediately contemplates their sounds, not yet clarifying the contemplation method of contemplating the sounds; how could there be the characteristics of the contemplation being completed and entering the stages? As in the *Śūraṅgama Sūtra*, which says: "Formerly, Avalokiteśvara Buddha taught me to enter samādhi from hearing, reflection, and cultivation. Initially, within hearing, I entered the flow and forgot the object; when the entered [state] was already quiescent, the two marks of movement and stillness clearly did not arise. In this way it gradually increased, so that hearing and what was heard were exhausted; not abiding in exhausted hearing, awareness and what was aware were empty. When the empty awareness was utterly perfected, emptiness and what was emptied were extinguished. When arising and ceasing were already extinguished, quiescent cessation appeared before me; suddenly I transcended the worldly and world-transcending, and, perfected and luminous in the ten directions, I obtained two supreme wonders: first, above, I united with the original marvelous enlightened mind of the Buddhas of the ten directions, having the identical power of kindness with all Tathāgatas; second, below, I united with all living beings of the six paths of the ten directions, having the identical sympathetic longing with all living beings. […] Even to having the power of kindness, being therefore able to manifest responsive bodies, and having sympathetic longing, being therefore able to bestow fearlessness." Again, the *Mahākāruṇika-citta Dhāraṇī Sūtra* says: "Formerly, the Tathāgata Sahasrarasmipratipūrṇa-śāntigato-rāja expounded for me this vast, perfect, unhindered Great Compassion Heart Dhāraṇī; rubbing the crown of my head with his golden-hued hand, he spoke these words: 'You should uphold this heart mantra and broadly create great benefit and joy for all living beings in the evil age.' At that time I had only just abided on the first bhūmi; upon hearing this mantra once, I leaped over to the eighth bhūmi, up to having a body that produced a thousand hands and a thousand eyes, and so forth." As for the present main work, its two gates of trace and original broadly explain the Tathāgata's cultivation of cause and realization of fruit, and in various sūtras the Buddha's cause and effect is clarified; the texts can all be seen. This chapter is not like that; therefore it says that the intention of the text seems not to extend to this. Second, from "the capacity's part" downward, adopting stimulus and response to support the text. In the previous answer, the unmanifest response and manifest capacity fully expound the three karmas—calling the name, constantly being mindful, and bowing with veneration, etc.—so the text has the cause. Avoiding the seven disasters and being freed from the three roots of poison—the text has the fruit. Coming to the latter answer, where there is the manifest response and unmanifest capacity, it therefore does not speak of the present cause of the three karmas stimulating the various bodies; in speaking of them it always says "they obtain deliverance," which means that according to whether it is shallow or deep, all are able to reach the other shore; this has text on the fruit. If these texts on cause and effect are gathered under stimulus, what could be omitted? From "although the sage does not" downward: although the text does not show Avalokiteśvara's cultivation and realization, it fully discusses the unmanifest and manifest rescuing of living beings without end; if gathered under response, nothing further is lost.