觀音玄義記 1.4

1.4

釋文為二：初、釋序文，二：初、敘真應益物，二：初、正明真應，二：初、示二身妙用，三：初、明體妙故二用泯亡，二：初、法融應泯。「法界圓融」者，色心依正以即性故，趣指一法遍攝一切。諸法遍攝亦復如是，法法互遍皆無際畔，乃以無界而為其界。此之法界無不圓融，即百界千如、百如千界也，是故得云唯色唯心、唯依唯正；若不爾者即非圓融。觀音證此以為本體，全此妙體而起應像，以法界應赴法界機，亦是以法界機感法界應。法界無二能所自忘，感應尚忘，體用寧異？故雖設應，無應可存，故云「像無所像」。二、「真如」下，性淨真忘。「真如清淨」者，《起信論》云「真如者，所謂心性不生不滅。是故一切法從本已來，離言說相、離名字相、離心緣相，畢竟平等，無有變異、不可破壞，唯是一心，故名真如。」又云「此真如體無有可遣，以一切法悉皆真故；亦無可立，以一切法皆同如故。既不可破立、自絕言想，則與河沙煩惱本不相應，故曰清淨。」觀音證此而為本體，即以此體示諸眾生，令觀行知或真似見，此知見者成伏斷益。若其未有此知見者，但能三業精進成機，亦離眾苦，悉得名化。此皆真身益物相也。

Explaining the text consists of two parts: first, explaining the prefatory text; second […]. The first has two parts: first, recounting how the true and responsive [bodies] benefit sentient beings; second […]. The first has two parts: first, directly clarifying the true and responsive [bodies]; second […]. The first has two parts: first, indicating the marvelous function of the two bodies; second […]. The first has three parts: first, clarifying that because the substance is marvelous, the two functions are obliterated; second […]. The first has two parts: first, phenomena are interpenetrating and responses are obliterated. "The dharmadhātu is perfectly interpenetrating": because form, mind, dependency, and primary [recompense] are identical to [Dharma-]nature, pointing casually to a single phenomenon encompasses all. All phenomena encompassing all are likewise like this; phenomena mutually encompass one another, all without boundaries, and thus take boundlessness as their boundary. This dharmadhātu is universally and perfectly interpenetrating, which is the hundred realms and thousand suchnesses, the hundred suchnesses and thousand realms. Therefore, one can say it is solely form, solely mind, solely dependency, solely primary; if it were not so, it would not be perfectly interpenetrating. Avalokiteśvara realized this as the fundamental substance, and entirely through this marvelous substance gives rise to responsive forms. Responding with the dharmadhātu to meet the capacities of the dharmadhātu is also the capacities of the dharmadhātu stimulating the responses of the dharmadhātu. The dharmadhātu is non-dual, so subject and object are naturally forgotten. When even stimulus and response are forgotten, how could substance and function differ? Thus, although responses are set forth, there is no response that can remain, hence it says "forms have nothing to be imaged." Second, under "Tathatā...", the nature is pure and the true is forgotten. "Tathatā is pure": the Dacheng qixin lun says: "Tathatā is what is called the mind-nature, which neither arises nor ceases. Therefore, all phenomena from the beginning have always been detached from the marks of verbal explanation, detached from the marks of names and words, and detached from the marks of mental conditioning; they are ultimately equal, without alteration, indestructible, and solely the one mind, hence named tathatā." It also says: "This substance of tathatā has nothing that can be discarded, because all phenomena are entirely real; nor is there anything that can be established, because all phenomena are equally such. Since it can neither be negated nor established, and naturally cuts off words and thoughts, it is fundamentally unconnected with the sands of the Ganges of defilements, hence called pure." Avalokiteśvara realized this as the fundamental substance, and through this substance manifests to all sentient beings, causing them through contemplative practice to know, or to truly or ostensibly perceive it; this knowledge and vision accomplish the benefit of subduing and cutting off [defilements]. If one does not yet possess this knowledge and vision, as long as one's three karmas are diligent and constitute a capacity, one also departs from various sufferings; all these are called transformation. These are all the aspects of how the true body benefits beings.