觀音玄義記 2.11

2.11

答：真是妙智，能破妄惑。悲名愍傷，能拔他苦。同是法身一清淨用耳。欲彰照理有利他益，故立拔苦之悲熏於破惑之智，即顯有悲之智；普除眾生妄惑之苦，例於大慈熏應與樂。同是法身一自在用，一用二能故有能熏所熏之義。良由應身本是自行證得之法，以慈熏故方遍益他。然則慈心非不熏真、悲心非不熏應、真身非不與樂、應身非不拔苦，欲令易解，是故經文寄兩問答分別說也。

Answer: The true [body] is wondrous wisdom, able to destroy delusional afflictions. Compassion means pity and sorrow, able to eradicate others' suffering. Both are merely the single pure function of the Dharma body. Wishing to show that illuminating the principle possesses the benefit of aiding others, compassion that eradicates suffering is established to perfume the wisdom that destroys afflictions, which reveals wisdom endowed with compassion; it universally removes the suffering of sentient beings' delusional afflictions, paralleling great benevolence perfuming the response [body] to bestow joy. Both are the single sovereign function of the Dharma body; since one function has two capacities, there is the meaning of the perfumer and the perfumed. Truly because the response body is originally a phenomenon realized through self-practice, only when perfumed by benevolence does it universally benefit others. However, it is not that the benevolent mind does not perfume the true [body], nor that the compassionate mind does not perfume the response [body], nor that the true body does not bestow joy, nor that the response body does not eradicate suffering; wishing to make it easy to understand, the sūtra text therefore relies on the two questions and answers to explain them distinctively.