觀音玄義記 2.6

2.6

二、「若契」下，對揀是非，二：初、約法示，三：初、法。實相之體即是法身，能契之智即自受用報，此二於今皆名真身。法報既冥，則能稱機起勝劣等應。二、「譬如」下，喻。攬鏡譬證真，即形譬起應。三、「此之」下，結。三千俱體為真、三千俱用為應，此之真應方不相離。無謀之說義顯今宗，諸家所談難逃作意。二、「若外」下，說人簡，二：初、簡小外。根本有漏禪境不明，縱少現通不能益物，此簡非應。「尚未」下，簡非真也。若「二乘」等者，且舉二乘，必兼兩教及二菩薩。準《妙玄》意，藏通二教皆是作意神通，以須灰滅，無常住本不能起應。若別接通，別惑未斷亦不得應，縱令赴物皆名麁應。若別初心亦不能應，初地初得三觀現前。證二十五王三昧，法身清淨無思無念，隨機即對，是不思議妙應也。二、「大乘」下，示圓人，二：初、明二身。「得實相真」者，正語圓住，義該別地。「與真不殊」者，名質為真。聖人應像同機體質，已證眾生本覺之性，用機百界應百界機，體本不二安得少殊。二、「菩薩」下，示六即。

Second, from "If one accords..." onwards, discriminating the correct from the incorrect by comparison, in two parts: First, presenting it in terms of phenomena, in three parts: First, the phenomenon. The substance of the true mark is the Dharma body, and the wisdom that accords with it is the self-enjoyment retribution [body]; at present, both of these are termed the "true body." Once the Dharma and retribution [bodies] are fused, they are able to accord with capacities to give rise to superior and inferior responses. Second, from "For example..." onwards, the analogy. Looking into a mirror illustrates realizing the true [body], while the reflection illustrates giving rise to responses. Third, from "These..." onwards, the conclusion. The three thousand [realms] together as substance constitute the true [body], and the three thousand [realms] together as function constitute the response [body]; only this true and responsive [body] are never separated from each other. The teaching of effortless action reveals the purport of our school; what other lineages discuss can hardly escape intentional contrivance. Second, from "If non-Buddhists..." onwards, discrimination through persons, in two parts: First, eliminating the Hinayāna and non-Buddhists. With contaminated fundamental dhyāna, the realm is not clear; even if they display supernormal powers slightly, they cannot benefit beings, which eliminates them from being the response [body]. From "Not yet..." onwards, this eliminates them from being the true [body]. As for "the two vehicles," etc., this briefly cites the two vehicles, which necessarily encompasses both [Tripitaka and Shared] teachings and the two [types of] bodhisattvas. Following the meaning of the Miaoxuan, the supernormal powers of both the Tripitaka and Shared Teachings involve intentional contrivance; because they require reduction to ashes and extinction, they lack the permanent original and cannot give rise to responses. If the Distinct [Teaching] intercepts the Shared, and distinct delusions are not yet severed, responses also cannot be attained; even if they respond to beings, these are all termed "crude responses." If in the Distinct [Teaching] one is at the initial mind, one likewise cannot respond; only at the first bhūmi does one first attain the manifestation of the threefold contemplation. Having realized the samādhi of the twenty-five kings, the Dharma body is pure and free of thought and mentation, responding immediately according with capacity; this is the inconceivable, marvelous response. Second, from "Mahāyāna..." onwards, indicating the persons of the Perfect [Teaching], in two parts: First, clarifying the two bodies. "Attaining the truth of the true mark" refers properly to the Perfect [Teaching's stages of] abidings, and its meaning encompasses the Distinct [Teaching's] bhūmis. "Not different from the true" means that the substance is termed the true. The responsive image of the sage shares the substance of the capacity; having already realized the nature of original enlightenment of sentient beings, he employs the capacities of the hundred realms to respond to the capacities of the hundred realms. Since their substance is originally non-dual, how could there be the slightest difference? Second, from "Bodhisattvas..." onwards, indicating the six identities.