觀音玄義記 2.14

2.14

六、冥顯，三，初、釋名。二、「大聖」下，辯相，二：初、明二益，三：初、示相。大聖常以真智冥熏、妙色顯被，無明隔故益而不知。二、「譬如」下，舉譬。兩曜喻二益，盲者喻無明。凡小全在下地分隔，眼膜既有厚薄之殊，故不見之相不可一揆。三、「故藥」下，引證。三草二木而皆不知一地一雨。下不測上，亦通圓人，故引妙德不知妙音。言「以不知故名為冥益」者，此明二身於不知者皆稱冥益，即彰真應於其知者皆稱顯益。發智見理於真顯益，見身不識但荷冥利，真冥應顯可以意思。二、「此亦」下，明六即。理同極聖，此則不論。名字即人，所有智行兼他之益，彼七方便受而不知，況內外凡二益非薄，皆知即性故離我能。三、「若就」下，結指，二：初、指經文。前論真應各有冥顯，斯為盡理。今以人法別對二益，且隨文爾。二，「故知」下，結題目。

Sixth, unmanifest and manifest, in three parts: First, explaining the names. Second, from "The Great Sage..." onwards, discerning the characteristics, in two parts: First, clarifying the two benefits, in three parts: First, presenting the characteristics. The Great Sage constantly uses true wisdom to secretly perfume and wondrous form to manifestly cover; because of the obstruction of fundamental ignorance, [beings] are benefited without knowing it. Second, from "For example..." onwards, raising the analogy. The two luminaries illustrate the two benefits; the blind illustrates fundamental ignorance. Ordinary beings and Hinayāna are entirely separated in the lower stages, and since there are differences in the thickness and thinness of their cataracts, the characteristics of their not seeing cannot be reduced to one standard. Third, from "Therefore the medicinal..." onwards, citing proof. The three herbs and two trees all do not know the single ground and single rain. The lower not being able to fathom the higher also extends to persons of the Perfect [Teaching]; therefore, it cites Wonderful Virtue not knowing Wondrous Sound. As for "Being termed unmanifest benefit because of not knowing," this clarifies that for those who do not know, both bodies are termed unmanifest benefit, thereby revealing that for those who know, both the true and response [bodies] are termed manifest benefit. Giving rise to wisdom and seeing the principle is manifest benefit regarding the true [body]; seeing the body without recognizing it is merely receiving unmanifest benefit; true as unmanifest and response as manifest can be understood accordingly. Second, from "This is also..." onwards, clarifying the six identities. Being identical in principle to the ultimate sage is not discussed here. As for persons of identity in verbal expression, their wisdom and practice as well as their benefit to others are received by those persons of the seven expedient stages without knowing it, not to mention that the two benefits for internal and external ordinary beings are not slight; because all know it to be the nature, they are free from self and capability. Third, from "If in terms of..." onwards, concluding by pointing, in two parts: First, pointing to the sūtra text. The previous discussion that true and response each have unmanifest and manifest is exhaustive of the principle. Now, separately matching persons and phenomena to the two benefits merely accords with the text. Second, from "Therefore we know..." onwards, concluding with the title.