妙法蓮華經玄義 6.21

6.21

次約慈悲以明應相者，或單以慈為應，經云：「慈善根力象見師子，廣說如涅槃（云云）。」或單以悲為應，如《請觀音》，或遊戲地獄大悲代受苦；或合用慈悲為應。何者？良以悲心熏於智慧能拔他苦，慈心熏於禪定能與他樂。下文云：「定慧力莊嚴，以此度眾生。」論云：「水銀和真金，能塗諸色像。」功德和法身，處處應現往，豈是水銀真金單能塗色像耶？當知慈悲合論應也。

Next, clarifying the characteristics of response with reference to benevolence and compassion: some take benevolence alone as response, as the sūtra says: 'Through the power of the roots of benevolence, the elephant sees the lion', as explained at length in the [Mahāparinirvāṇa]-sūtra (and so on). Some take compassion alone as response, as in the Qing Guanyin [jing], or sporting in the hells and enduring suffering on behalf [of beings] through great compassion. Or both benevolence and compassion are used together as response. Why? Truly, because the compassionate mind perfuming wisdom is able to pull out others' suffering, and the benevolent mind perfuming meditation is able to bestow joy on others. A lower passage states: 'Adorned with the power of meditation and wisdom, through this he delivers sentient beings.' A treatise states: 'When mercury is blended with pure gold, it can coat all forms and images.' When merit is blended with the dharma-kāya, it responds, manifests, and goes everywhere; could mercury or pure gold alone coat forms and images? One should know that benevolence and compassion are discussed together as response.