觀音玄義記 2.4

2.4

二、「釋此」下，約四教解釋，二：初、明四教。三藏菩薩雖云觀理，伏而未斷，且舉諸禪實兼餘度，發真必在三十四心。若通菩薩，體法巧慧理度助之，因即發真至佛方竟。別人雖信能造之心即是佛性，性不具九，為惑所覆，故須別緣真中二理破通別惑，是故名為「緣修智慧」，乃以俗諦諸禪三昧助顯法身。圓談性惡，了惑實相即為能觀名實相觀，定亦如是名實相定，復以實相名所顯身，即一而三名定慧身、即三而一同名實相。若昧性惡，何預初心？二、「今圓」下，示圓六即，如文。三、「觀音」下，結指經題，二：初、指經文。言「智光照苦」者，經無此文，而有其義。無量眾生遭苦稱名，菩薩即時觀其音聲皆得解脫。觀是智照，照即光也。觀音妙智即是眾生三道之體，眾生迷故顛倒乃生，觀音照之解脫斯在。頻引三經放光文者，若非色者，安得云放？若定是色，那名智慧？故知色心其體不二，色性即智、智性即色，豈惟光然？一切色然。普現色身，義準可識。又豈獨果事，實存因理，良由理具方有事用。二、「良以」下，結歸題目。

Second, from 'Explaining this' onward explains according to the four teachings, in two parts: first, clarifying the four teachings. Although the bodhisattva of the Tripiṭaka is said to contemplate the principle, he subdues but has not yet severed [delusions]; mentioning the various dhyānas actually includes the other perfections, and the manifestation of truth must occur in the thirty-four minds. As for the Shared bodhisattva, his skillful wisdom realizing phenomena is aided by the perfections of principle; he manifests the truth already in the cause, and completes it only upon buddhahood. Although a person of the Distinct [Teaching] believes that the mind capable of creation is itself Buddha-nature, the nature does not inherently possess the nine [realms] and is covered by delusion; therefore, he must distinctly take the two principles of truth and the middle as conditions to break common and distinct delusions, and hence it is called 'conditionally cultivated wisdom,' utilizing the dhyānas and samādhis of the conventional truth to assist in revealing the dharmakāya. The Perfect [Teaching] speaks of inherent evil: understanding that the true mark of delusion is itself what is capable of contemplating is called the 'true-mark contemplation'; concentration is also like this and is called 'true-mark concentration'; furthermore, using the true mark to name the body that is revealed, being identical to one yet three, it is called the 'body of concentration and wisdom'; being identical to three yet one, they are together called the 'true mark.' If one is blind to inherent evil, how can one take part in the initial mind? Second, from 'Now, the Perfect' onward indicates the six identities of the Perfect [Teaching], as in the text. Third, from 'Avalokiteśvara' onward concludes by pointing to the sūtra title, in two parts: first, pointing to the sūtra text. The statement 'the light of wisdom illuminates suffering' does not appear in the text of the sūtra, but its meaning is present. When immeasurable sentient beings encounter suffering and call upon the name, the bodhisattva immediately contemplates their voices and all obtain liberation. Contemplation is the illumination of wisdom, and illumination is light. Avalokiteśvara's wondrous wisdom is itself the substance of sentient beings' three paths; because sentient beings are deluded, inversions arise, and when Avalokiteśvara illuminates them, liberation resides therein. Repeatedly citing texts from three sūtras on emitting light: if it were not physical form, how could it be said to be 'emitted'? If it were definitively physical form, how could it be named wisdom? Therefore, we know that physical form and mind are non-dual in their substance: the nature of physical form is wisdom, and the nature of wisdom is physical form. How could this be true only of light? It is true of all physical forms. Universally manifesting the physical body can be understood by analogy with this principle. Moreover, how could it be solely phenomenal matters in the fruit? It truly inheres in the principle in the cause; indeed, it is because of principle-inherence that there is phenomenal function. Second, from 'Truly because' onward concludes by returning to the title.