觀音玄義 2.51

2.51

第四慈悲利物為用者，二智不當用耶？答：二智語通，今別附文，以盛明隱顯之益，故以此當用爾。他釋：法身冥益為常，應身暫出還沒為無常。今明法身常寂而恒照，此理宜然。應身處處利益，未甞休廢，亦是常義。若言有應、不應以為無常者，法身亦有益、無益，故知俱是常無常、俱有冥顯，如日月共照，一虧一盈。如來恒以常、無常二法熏修眾生，故言二鳥雙遊而呼為常、無常爾。譬如種植，或假外日風雨，內有土氣煖潤，而萬物得增，冥顯兩益亦復如是。此中應用王三昧十番破二十五有，以辯慈悲益物之用，具在《大本玄》中。

As for the fourth, explaining 'benevolence and compassion benefiting beings as function': do the two wisdoms not serve as function? Answer: The phrasing of the two wisdoms is general. Now, adhering specifically to the text to elucidate abundantly the benefits both hidden and manifest, this is therefore taken as function. Another explanation says: The covert benefit of the dharma-kāya is permanent, while the responsive body temporarily appearing and disappearing again is impermanent. Now we clarify that the dharma-kāya is eternally tranquil yet constantly illuminating; this principle is indeed so. The responsive body brings benefit everywhere without ever ceasing or discarding, which is also the meaning of permanence. If one says that having response and non-response constitutes impermanence, the dharma-kāya also has benefit and non-benefit; thus we know both are permanent and impermanent, and both have covert and overt, just as the sun and moon shine together, one waning and one waxing. The Tathāgata constantly perfumes and cultivates sentient beings with the two dharmas of permanence and impermanence; therefore it is said that 'the two birds fly together,' and they are merely termed permanent and impermanent. For example, in planting, whether relying externally on the sun, wind, and rain, or internally on the soil's energy, warmth, and moisture, all things are able to grow; the two benefits, covert and overt, are also like this. Here, the King of Samādhis should be applied in ten turns to destroy the twenty-five realms of existence in order to explain the function of benevolence and compassion benefiting beings; this is fully contained in the Profound Meaning of the Major Text.