觀音玄義記 2.16

2.16

八、本迹，三：初、名義。《淨名玄義》云「所言本跡者，本即所依之理，跡是能依之事，事理合明故稱本跡。譬如人依住處，則有行往蹤跡也。住處是所依，能依之人有行往之跡。由處有跡，尋跡得處。」當知若高若下實得皆本，若高若下應現皆跡。二、「若通」下，解釋，二：初、通凡漸。世智高者諸有施作，但見蹤跡莫知本意。二教賢聖至別似位，本所證得，下位焉知？節節皆可通論本跡。二、局圓聖，二：初、局分滿，二：初、略示。的論其本，須破無明證法身體，所垂之跡或九界身或現八相。二、「若一」下，簡判，二：初、簡一往。二、「今細」下，取細明，二：初、約義明，二：初、明本跡通高下。若知四句，釋之方盡。一、本下跡高。初住法身，跡為八相。上位菩薩，八相元是妙覺威儀，故云跡高。二本高跡下。妙覺法身，跡為下地及九界相。三俱高。妙覺法身，跡為八相。四俱下。初住法身，跡為九界。中四十位，本跡高下，可以意知。二、「何以」下，明實得辯是非。二、「故壽」下，引文證。自意是本，他意是跡。二、「就本」下，通六即。五位本跡，理皆具足。三、「就前」下，結歸，二：初、指經文。前以實本益他，後以垂跡益他。二、「故知」下，結題目。

Eighth, original and trace, in three parts: first, the name and meaning. The Jingming xuanyi states: "As for the term 'original and trace,' the original is the principle upon which [things] rely, while the trace is the phenomenon that relies upon it; when phenomenon and principle are elucidated together, it is termed 'original and trace.' It is like a person relying on a dwelling place: there is then the track of their walking back and forth. The dwelling place is that which is relied upon, and the person who relies upon it has traces of walking back and forth. Because the place has traces, by seeking out the traces one finds the place." One should know that whether high or low, what is genuinely attained is entirely the original; whether high or low, what is responsively manifested is entirely the trace. Second, from "If in general" onward, the explanation, in two parts: first, generalizing to ordinary beings and gradual stages. For those of high worldly wisdom, in all of their actions [others] only see their traces without knowing their original intent. As for the worthy and noble sages of the two teachings up to the stage of semblance in the Separate Teaching, how could those of lower stages know what they have originally realized? At every stage, one may generally discuss the original and trace. Second, restricting to the noble sages of the Perfect Teaching, in two parts: first, restricting to partial and full [realization], in two parts: first, a brief indication. Strictly speaking of the original, one must break through ignorance and realize the substance of the Dharmakāya; the traces that are cast down are either bodies in the nine realms or the manifestation of the eight aspects. Second, from "If in a preliminary manner" onward, the discriminative determination, in two parts: first, setting aside the preliminary view. Second, from "Now in detail" onward, taking up the detailed elucidation, in two parts: first, elucidating according to principle, in two parts: first, elucidating that the original and trace pertain generally to both high and low. If one understands the four propositions, only then is the explanation exhaustive: 1. The original is low and the trace is high: the Dharmakāya of the First Abode has as its trace the eight aspects. For bodhisattvas of the higher stages, the eight aspects are originally the deportment of marvelous enlightenment, hence it is said that the trace is high. 2. The original is high and the trace is low: the Dharmakāya of marvelous enlightenment has as its trace lower stages and the marks of the nine realms. 3. Both are high: the Dharmakāya of marvelous enlightenment has as its trace the eight aspects. 4. Both are low: the Dharmakāya of the First Abode has as its trace the nine realms. The high and low of original and trace for the intermediate forty stages can be known by inference. Second, from "Why is it" onward, elucidating genuine attainment to differentiate right from wrong. Second, from "Therefore the Lifespan [Chapter]" onward, citing texts as proof: one's own intention is the original, while [adapting to] the intention of others is the trace. Second, from "With respect to the original" onward, generalizing across the six identifications: the original and trace in the five stages are completely endowed within the principle. Third, from "With respect to the preceding" onward, concluding and subsuming, in two parts: first, pointing to the sūtra text: the former benefits others by means of the real original, and the latter benefits others by casting down traces. Second, from "Therefore we know" onward, concluding with the title.