觀音玄義記 4.30

4.30

二、「二智」下，釋，二：初、正論冥顯，二：初、略辯，二：初、對二智辯用，二：初、問。妙經之用，斷權疑、生實信，正當二智，那指慈悲？二、答。二智之用，通亘一部；具智慈悲，今品別用。二、「他釋」下，就二身明益，二：初、敘他局解。二、「今明」下，明今正義，二：初、法，二：初、明二身皆常間，二：初、明二身皆常。法以寂照為常，應以不休為常。二、「若言」下，明二身皆間。二、「故知」下，明二益無二別。二、「譬如」下，喻。二、「此中」下，指廣。《大本》明二十五王三昧，破二十五有，顯真常我性。通有四意：一、出諸有過患，二、明本法功德，三、結行成三昧，四、慈悲破有。觀音自行已破諸有惑業過患，功德三昧皆已成就，正以慈悲令他破有，故知今用即第四意也。二、「問觀」下，兼辯本跡，三：初、明本跡難知，二：初、問；二、答。二、「如觀」下，明因果異說，二：初、引二經猶在因。二、「若觀」下，引一經已成果。三、「二文」下，用悉檀和會，二：初、問。二、「乃是」下，釋。或說已成、或說未成，蓋順機緣令獲利益，勿求其實。

Second, from "Two wisdoms" onward, explanation, in two: first, properly discussing the unmanifest and manifest, in two: first, brief discrimination, in two: first, discriminating function relative to the two wisdoms, in two: first, question. The function of the marvelous sūtra is to sever doubts about the provisional and generate faith in the real, which corresponds precisely to the two wisdoms; why does it point to compassion? Second, answer. The function of the two wisdoms extends throughout the whole work; compassion endowed with wisdom is the specific function of the present chapter. Second, from "Others' explanations" onward, clarifying benefit with respect to the two bodies, in two: first, recounting others' limited understanding. Second, from "Now it is clarified" onward, clarifying our present correct meaning, in two: first, the doctrine, in two: first, clarifying that both bodies are permanent and intermittent, in two: first, clarifying that both bodies are permanent. The Dharma[-body] takes quiescent illumination as permanent; the response[-body] takes ceaselessness as permanent. Second, from "If it is said" onward, clarifying that both bodies are intermittent. Second, from "Therefore we know" onward, clarifying that the two benefits have no dual distinction. Second, from "For example" onward, metaphor. Second, from "Herein" onward, pointing to the broader exposition. The *Major Text* explains the samādhi of the twenty-five kings, which destroys the twenty-five states of existence and reveals the true, permanent nature of the self. In general it has four meanings: first, presenting the faults and perils of the states of existence; second, clarifying the merits of the fundamental dharma; third, concluding the practice that accomplishes samādhi; fourth, compassion destroying existence. Avalokiteśvara's own practice has already destroyed the faults and perils of defilement and karma in all states of existence, and the merits and samādhi have all been accomplished; it is precisely through compassion that he causes others to destroy existence, so we know that the present function is none other than the fourth meaning. Second, from "Question: Guan-" onward, concurrently discriminating the original and the trace, in three: first, clarifying that original and trace are difficult to know, in two: first, question; second, answer. Second, from "As in Guan-" onward, clarifying differing explanations of cause and effect, in two: first, citing two sūtras [stating he is] still in the causal stage; second, from "If Guan-" onward, citing one sūtra [stating he has] already realized the fruition. Third, from "The two passages" onward, using the siddhāntas to harmonize and integrate, in two: first, question; second, from "This is rather" onward, explanation. Whether saying already accomplished or saying not yet accomplished, it simply accords with capacities and conditions to cause them to obtain benefit; do not seek their literal fact.