[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) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 1.10 # 觀音玄義記 1.10 觀音玄義記 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1727.1.10) 二、「處有」下，真身得。通以九界名之為有，以其皆有業報故也。應身雖乃處在其中，而其真智自冥極理，故云「寂入不二之旨」。前即真身而垂應相，此即應相而示真身。二、「是以」下，明兩用攝生。上明真應兩用既然，今示與拔攝生之相。初二句明真身拔苦，次二句示應身與樂。佛答前問，三業顯機感乎冥應，七難二求及以三毒盡諸苦際，故云「蒙脫苦崖」。佛答後問，三業顯應赴其冥機，三土眾生十重獲益，終歸祕藏，故云「使霑上樂」。然其四誓非專與樂，雖在此明，實通上句。以上三業即能感之因，此明四誓是能應之本，上下互顯，彼此無虧。應知三業亦通冥機，現在雖無，宿生須具。 > Second, under "Dwelling in existence...", the true body is attained. Generally, the nine realms are named "existence" because they all possess karmic retribution. Although the responsive body dwells among them, its true wisdom naturally merges in secret with the ultimate principle, hence it says "tranquilly entering the principle of non-duality." Previously, it was from the true body that responsive appearances were bestowed; here, it is from the responsive appearances that the true body is manifested. Second, under "Therefore...", clarifying the two functions gathering in sentient beings. Above, the two functions of the true and responsive bodies having been clarified as such, now the aspects of gathering in sentient beings through bestowing \[joy\] and uprooting \[suffering\] are shown. The first two lines clarify the true body uprooting suffering; the next two lines show the responsive body bestowing joy. In the Buddha's answer to the previous question, the manifest capacities of the three karmas stimulate the unmanifest response, so that the seven disasters, two quests, and three poisons exhaust all the limits of suffering, hence it says "they receive deliverance from the cliff of suffering." In the Buddha's answer to the subsequent question, the manifest response of the three karmas meets their unmanifest capacity, so that sentient beings in the three lands attain ten levels of benefit and ultimately return to the secret store, hence it says "causing them to partake of the highest joy." However, his four vows are not exclusively for bestowing joy; although explained here, they actually extend to the previous lines. Above, the three karmas are the causes capable of stimulating; here, the four vows are clarified as the root capable of responding; the upper and lower mutually illuminate each other, neither lacking anything. It should be known that the three karmas also extend to unmanifest capacity: though not present in the current life, they must have been possessed in past lives. > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1727.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1727.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1727.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.10](https://indike.org/pramana/in.bauddha.taisho.1727.1.10) · Pramāṇa