觀音玄義記 4.19

4.19

大章第二、釋體，二：初略示今品體，二：初、示今體。「靈智」者，始覺也。「法身」者，本覺也。同是一覺，何所論合？但為本迷覺成不覺，圓名字位尋名覺本，功非伏斷，合義未成。五品頓伏，得名觀合。六根似合，分真證合。今觀世音隣極之合，全本為始，實非二體，以有不覺故約伏斷而論於合。本覺軌持，生始覺解，故名為法。自然集聚三千妙德，故名為身。始覺元明，故名為靈。今能斷證，故名為智。本始不二，是所詮體。二、「若餘」下，異他經，二：初、以三二對辯。「餘經明三身」者，《金光明經》立化身、應身、法身。又云「如來遊於無量甚深法性。」如來是應，能遊是報，法性是法。此經跡門云「唯佛與佛乃能究盡諸法實相。」五佛即應，能究是報，實相是法。本門云「如來如實知見三界之相，非如非異等」，如來即應，如實知見是報，非如非異是法。《淨名》「有解脫名不思議是法」，住是解脫即報，能以須彌入芥子中是應。《大品》三般若亦是三身。此等眾經，皆可三身對體宗用。此品但有二身義者，名觀世音即真身義，普門示現即應身義。真是內證之智，應是外化之身。若比諸經即當宗用，雖無體文而有體義，以智不孤立必合法身，豈有蓋無函、有光無鑑？是則諸經三身，故可別以法身為體；此品二身，即須法報合而為體。二、「只此」下，明理智不二，二：初、約出纏明不二。前云「靈智合法身」者，非二物合，只此靈智體是法身。以本覺不覺是故在纏，名如來藏。本覺自覺是故出纏，名大法身。今既出纏，驗智即理。二、「今知」下，約一物喻不二。性德本具權實之相，七方便人非性德智，是故不知同體權實。今之靈智既知權實，驗理智不二。理智二名只名一體，其猶一物人若在右、物則成左，人若在左、物則成右，左右名異物未始殊，故二智與理名異體一。二、「若明」下，廣指《大本》釋。

The second major section, explaining the substance, in two parts: first, briefly indicating the substance of the present chapter, in two parts: first, indicating the present substance. "Numinous wisdom" is initial awakening. "Dharmakāya" is original awakening. Being the same single awakening, what union can be spoken of? Yet because original confusion turns awakening into non-awakening, in the stage of names and words of the Perfect [Teaching] one traces the name to awaken to the origin; since its function is not yet subduing or severing, the meaning of union is not yet achieved. With the simultaneous subduing in the five grades, it is called contemplation union. With the six sense organs it is semblance union; with partial truth it is realization union. The present Avalokiteśvara's union adjoining the ultimate integrates the original entirely into the initial, not being truly two substances; yet because there is non-awakening, union is discussed in terms of subduing and severing. The guideline of original awakening gives rise to the understanding of initial awakening, and hence is called Dharma. Spontaneously gathering the three thousand marvelous virtues, it is called body. Initial awakening is fundamentally luminous, and hence is called numinous. Being able now to sever and realize, it is called wisdom. The non-duality of origin and initial is the substance explained. Second, from "if other" down, distinguishing it from other sūtras, in two parts: first, discriminating the three and two in contrast. Regarding "other sūtras explain three bodies," the Suvarṇaprabhāsa-sūtra establishes the transformation body, responsive body, and Dharmakāya. It also states: "The Tathāgata roams within the immeasurable, profound nature of dharmas." The Tathāgata is the responsive; that which is able to roam is the reward; the nature of dharmas is the Dharma. In the trace section of this sūtra it says: "Only a Buddha together with a Buddha can exhaustively fathom the true mark of all dharmas." The five Buddhas are the responsive; that which can fathom is the reward; the true mark is the Dharma. The original section says: "The Tathāgata truly knows and sees the characteristics of the triple world as neither such nor different, etc." The Tathāgata is the responsive; truly knowing and seeing is the reward; neither such nor different is the Dharma. In the Vimalakīrti-nirdeśa: "There is a liberation named inconceivable, which is the Dharma"; abiding in this liberation is the reward; being able to insert Mount Sumeru into a mustard seed is the responsive. The three prajñās of the Dapin are also the three bodies. These various sūtras can all align the three bodies with substance, principle, and function. As for this chapter having only the meaning of two bodies: the name Avalokiteśvara is the meaning of the true body, and the universal gate manifestation is the meaning of the responsive body. The true is the wisdom of internal realization; the responsive is the body of external conversion. When compared with the various sūtras, they correspond to principle and function; although there is no explicit text for substance, there is the meaning of substance, because wisdom does not stand alone and must unite with the Dharmakāya—how could there be a lid without a box, or light without a mirror? Thus, in the various sūtras with three bodies, one may separately take the Dharmakāya as substance; in this chapter with two bodies, one must unite the Dharma and reward as substance. Second, from "this very" down, explaining the non-duality of principle and wisdom, in two parts: first, explaining non-duality in terms of emergence from entanglement. What was previously called "numinous wisdom uniting with the Dharmakāya" is not two things uniting; this very numinous wisdom in its substance is the Dharmakāya. Because original awakening is unawakened, it is therefore in entanglement, called the tathāgatagarbha. Because original awakening awakens to itself, it is therefore emergent from entanglement, called the great Dharmakāya. Now that it is emergent from entanglement, it verifies that wisdom is identical to principle. Second, from "now knowing" down, explaining non-duality via the metaphor of a single object. Inherent virtue originally possesses the marks of the provisional and real; persons of the seven expedient stages lack the wisdom of inherent virtue, and therefore do not know the provisional and real of the identical substance. Now, since numinous wisdom knows the provisional and real, it verifies the non-duality of principle and wisdom. The two names "principle" and "wisdom" name merely a single substance—just as with a single object, if a person is on the right, the object becomes on the left; if a person is on the left, the object becomes on the right. Left and right differ in name, but the object was never distinct; therefore the two wisdoms and principle differ in name but are one in substance. Second, from "if explaining" down, broadly pointing to the Great Text for the explanation.