觀音玄義記 2.29

2.29

六、簡冥顯。「三十六句」者，冥顯機應，各論四句。冥機者，過去善能感也。顯機者，現在善能感也。亦冥亦顯機者，過現善業共能感也。非冥非顯機者，過現無善，當能生善而能感也。冥應者，法身也。顯應者，應身也。亦冥亦顯應者，二身俱應也。非冥非顯應者，亦法身，但以不見不聞而知而覺為冥應，不見不聞不知不覺即雙非應，故此二應皆果中法身也。識此八已，相對互對，具足而言成十六句。約機感應、約應赴機，各成十六。加根本四，即三十六。若解此意，則無生不感、無時不應，除諸邪見、深荷聖恩，亦知一切眾生無一不成佛也。

Sixth, distinguishing the unmanifest and the manifest. As for the 'thirty-six propositions', each of the capacities and responses, both unmanifest and manifest, has four propositions discussed. An unmanifest capacity is when past good is able to stimulate [a response]. A manifest capacity is when present good is able to stimulate [a response]. A capacity that is both unmanifest and manifest is when past and present wholesome karma together are able to stimulate [a response]. A capacity that is neither unmanifest nor manifest is when there is no good in the past or present, but when good will be produced in the future and thus is able to stimulate [a response]. An unmanifest response is the Dharma body. A manifest response is the responsive body. A response that is both unmanifest and manifest is when both bodies respond together. A response that is neither unmanifest nor manifest is also the Dharma body, but when neither seen nor heard yet known and perceived, it is an unmanifest response; when neither seen nor heard, nor known nor perceived, it is the response of twofold negation; hence both of these responses are the Dharma body in the state of fruition. Once one knows these eight, matching them reciprocally and comparatively yields sixteen propositions when fully stated. Taking capacity stimulating response, and taking response attending to capacity, each forms sixteen. Adding the four root [propositions] makes thirty-six. If one understands this meaning, then there are no living beings that do not stimulate, and there is no time when there is no response; all wrong views are eliminated, one is deeply grateful for the sagely grace, and one also knows that of all living beings, not one will fail to attain Buddhahood.