觀音玄義記 2.19

2.19

三、「問此」下，貼文為證，二：初、約無文立難。攬乎別文立其總目，釋題十義名出餘經。今經全無此文，何名攬別為總邪？二、「答大」下，約有義答通，三：初、明衍義眾經共用，二：初、約法義明。大乘諸部皆談中道，故使義門可以共用。二、「若不」下，以人師驗。諸師說釋諸大乘經，顯理則須論佛性、指惑則莫非五住，豈以當經無文為責？二、「此品」下，以二問答貼義無虧。十種別名文雖不列，以二問答總貼十義。明如目擊，故曰宛然。三、「今已」下，別點句句證十義，二：初、結前有義開後有文。前云在文無十名者，但無次第明示十名。若於品中散取諸句，則有文有義也。二、「如文」下，約句對義。「自在之業即法身」者，真應二身亦稱色法，應則現色、真則冥法，名從所契故曰法身。理具一切一一融通，最自在也。業是德業，即智德也。真身契法，名自在業。巍巍是重明高累之貌，高明如是即滿足也。此等理智相合，皆真身名義也。若運三業無顯應者，其福不失，須知密有與拔之功，即冥益也。「常捨行」者，畢竟空智無所受著，故屬智德。又以即觀音聲屬智，皆得解脫為斷，此彰二德同時而用。應知句句證義，不獨示其十義有文，亦顯十重二二互具。

Third, from "Question: this" below, matching the text to provide proof, in two: first, raising an objection based on the absence of text. Gathering specific texts to establish their overarching heading, the ten meanings explaining the title derive from other sūtras. The present sūtra completely lacks this text; how can it be called gathering the specific into the general? Second, from "Answer: the Great" below, resolving the objection based on the presence of the meaning, in three: first, clarifying that the Mahāyāna meaning is shared by all sūtras, in two: first, clarifying in terms of the meaning of the Dharma. The various sections of the Mahāyāna all speak of the Middle Way; therefore, the doctrinal gates can be used in common. Second, from "if not" below, verifying through the lineage masters. When the masters explained the various Mahāyāna sūtras, in revealing the principle they necessarily discussed Buddha-nature, and in pointing to delusions none went outside the five entrenchments; how could one reproach them for the absence of text in the present sūtra? Second, from "this chapter" below, showing that by matching the two questions and answers to the meanings, there is no deficiency. Although the ten distinct names are not listed in the text, by matching the two questions and answers generally to the ten meanings, it is as clear as seeing with one's eyes; hence it is said to be completely evident. Third, from "now we have already" below, specifically pointing to lines and phrases to verify the ten meanings, in two: first, concluding the preceding presence of meaning and opening the subsequent presence of text. What was previously said about lacking the ten names in the text merely meant lacking the explicit presentation of the ten names in sequence. If one takes various phrases scattered throughout the chapter, there is both text and meaning. Second, from "as the text says" below, matching the phrases to the meanings. "The activity of sovereignty is the dharmakāya": the true and responsive bodies are also called physical dharmas; the response manifests form, while the true body is unified with the Dharma; the name follows that with which it accords, hence it is called the dharmakāya. The principle inherently contains everything, each interpenetrating, being most sovereign. 'Activity' refers to the activity of virtue, which is the virtue of wisdom. The true body according with the Dharma is called sovereign activity. 'Lofty' is the appearance of reiterated brightness and towering height; such lofty brightness is fulfillment. These harmonies of principle and wisdom are all the names and meanings of the true body. If, when employing the three karmas, there is no manifest response, their merit is not lost; one should know that there is a secret function of conferring [benefit] and eradicating [suffering], which is the unmanifest benefit. "Practice of constant renunciation": ultimate empty wisdom has no grasping or attachment, hence it belongs to the virtue of wisdom. Moreover, directly contemplating sounds belongs to wisdom, and all attaining liberation is severance; this displays the simultaneous functioning of the two virtues. It should be understood that verifying the meanings line by line not only shows that the ten meanings possess text, but also reveals that each of the ten pairs inherently contains the other.