觀音玄義記 2.27

2.27

四、簡真應，二：初、正簡真應，二：初、立句。二、「若非」下，簡示，二：初、簡前三句非。且簡凡小，實兼通別。通教灰斷，同藏二乘。地前作意非不謀應，圓六根淨雖全性發，別惑在故，未名真應。二、「亦真」下，示後一句。是即真而應，世之常談，自捨今宗莫窮其妙，都為他師不知性惡，致令起應不得無謀，徒說無緣之慈、不究無緣之旨。二、「今依」下，兼定常間，三：初、一往且分。以經二段，別對常間。二、「常間」下，二往互具，二：初、立。「二鳥」者，《大經》第八〈鳥喻品〉云「善男子！鳥有二種：一名迦隣提、二名鴛鴦。遊止共俱，不相捨離。」此品答前云何共聖行。娑羅迦隣提，舊解或云：娑羅一雙、隣提一雙。或云：娑羅一隻、隣提一隻。或云：娑羅翻為鴛鴦。章安云：「然漢不善梵音，只增諍競。意在況喻，取其雌雄共遊止息，以喻生死涅槃中俱有常無常，在下在高雙飛雙息，即事而理即理而事。」廣如彼疏。今喻二身常間、兩益不得相離者，乃是觀音分證涅槃中常無常二用也。二、「若小」下，釋，二：初、小。真理天然是佛法體，善吉觀見常無間然，於蓮華尼似如有間。故於二聖明常無常，斯乃真身自有二益。丈六之相於有緣者常得覩之，若其無緣同處不見，豈非應身亦有二益。二、「大乘」下，大。佛法界身未甞不益，於情執者而成間滅，真具二也。佛應化身隨機生熟出沒無間，應身常益也。見不見異令應不常，又成間益也。故知二身各具二益。三、「而今」下，順文別對。前文即稱即感，別對真身常益之義。後文現相生滅，別對應身間益之義。

Fourth, discerning the true and responsive [bodies], with two [parts]: first, directly discerning the true and responsive [bodies], with two [points]: first, establishing the propositions. Second, under "If not," discerning and showing [them], with two [points]: first, discerning that the first three propositions are incorrect. Provisionally discerning ordinary beings and the Hīnayāna, it actually includes the Shared and Separate [Teachings] as well. The Shared Teaching's reduction to ashes and cessation is identical with the two vehicles of the Tripiṭaka. Prior to the grounds, intentionality is not without deliberate response; although the purity of the six faculties in the Perfect [Teaching] entirely issues from the nature, because separate delusions remain, it is not yet called the true responsive [body]. Second, under "Also true," he shows the last proposition. That it is responsive precisely as true is a common saying in the world, yet without this school none can fathom its marvel; it is entirely because other masters do not know inherent evil that their giving rise to responses cannot be free from deliberation, merely talking of unconditioned kindness without investigating the unconditioned principle. Second, under "Now relying on," he additionally determines continuity and discontinuity, with three [points]: first, provisionally dividing them for the moment. Using two passages from the sūtra, he specifically matches them to continuity and discontinuity. Second, under "Continuity and discontinuity," secondly examining mutual inclusion, with two [points]: first, setting [it] up. As for "the two birds," the eighth chapter of the Great Sūtra, "Chapter on the Analogy of the Birds," says: "Good son, there are two kinds of birds: one is called kalaviṅka, the other is called mandarin duck. They fly and dwell together, never abandoning each other." This chapter answers the previous question on what constitutes practicing together with the sages. Regarding "śāri-kalaviṅka," old interpretations said: śāri is one pair, kalaviṅka is one pair. Some said: śāri is one bird, kalaviṅka is one bird. Some said: śāri translates as mandarin duck. Zhang'an says: "However, Chinese people are not adept at Sanskrit sounds, which only increases disputes. The intention lies in the metaphor, taking male and female flying and resting together to illustrate that within both samsāra and nirvāṇa there are the permanent and the impermanent, flying together below and resting together on high, being precisely principle through phenomenon and precisely phenomenon through principle." This is as detailed in that commentary. Here, the analogy that the two bodies—continuous and discontinuous, with two benefits—cannot be separated from each other refers to Avalokiteśvara's partial realization of the two functions of permanence and impermanence within nirvāṇa. Second, under "If the Small," the explanation, with two [points]: first, the Small. The natural true principle is the Buddha's Dharma-essence; Subhūti contemplated and saw it continuously without break, whereas to the nun Utpalavarṇā it seemed discontinuous. Thus, in terms of the two sages, permanence and impermanence are elucidated; this is how the true body inherently possesses two benefits. The sixteen-foot form can always be seen by those with karmic affinity; if without affinity, one does not see it even in the same place. How could the responsive body not also possess two benefits? Second, under "Mahāyāna," the Great. The Buddha's dharmadhātu body has never failed to benefit; for those with emotional clinging, it becomes discontinuous and extinguished—thus the true includes both. The Buddha's responsive and transformation bodies appear and disappear without break according to the maturation of capacities—this is the responsive body's continuous benefit. The difference between seeing and not seeing renders the response non-continuous, which in turn becomes discontinuous benefit. Hence we know that the two bodies each possess the two benefits. Third, under "Yet now," he matches them specifically in accord with the text. The earlier text's "upon invoking, there is immediately a stimulus" matches specifically the meaning of the true body's continuous benefit. The later text's manifestation of marks of arising and ceasing matches specifically the meaning of the responsive body's discontinuous benefit.