觀音玄義記 1.4

1.4

Explaining the text consists of two parts: first, explaining the prefatory text; second […]. The first has two parts: first, recounting how the true and responsive [bodies] benefit sentient beings; second […]. The first has two parts: first, directly clarifying the true and responsive [bodies]; second […]. The first has two parts: first, indicating the marvelous function of the two bodies; second […]. The first has three parts: first, clarifying that because the substance is marvelous, the two functions are obliterated; second […]. The first has two parts: first, phenomena are interpenetrating and responses are obliterated. "The dharmadhātu is perfectly interpenetrating": because form, mind, dependency, and primary [recompense] are identical to [Dharma-]nature, pointing casually to a single phenomenon encompasses all. All phenomena encompassing all are likewise like this; phenomena mutually encompass one another, all without boundaries, and thus take boundlessness as their boundary. This dharmadhātu is universally and perfectly interpenetrating, which is the hundred realms and thousand suchnesses, the hundred suchnesses and thousand realms. Therefore, one can say it is solely form, solely mind, solely dependency, solely primary; if it were not so, it would not be perfectly interpenetrating. Avalokiteśvara realized this as the fundamental substance, and entirely through this marvelous substance gives rise to responsive forms. Responding with the dharmadhātu to meet the capacities of the dharmadhātu is also the capacities of the dharmadhātu stimulating the responses of the dharmadhātu. The dharmadhātu is non-dual, so subject and object are naturally forgotten. When even stimulus and response are forgotten, how could substance and function differ? Thus, although responses are set forth, there is no response that can remain, hence it says "forms have nothing to be imaged." Second, under "Tathatā...", the nature is pure and the true is forgotten. "Tathatā is pure": the Dacheng qixin lun says: "Tathatā is what is called the mind-nature, which neither arises nor ceases. Therefore, all phenomena from the beginning have always been detached from the marks of verbal explanation, detached from the marks of names and words, and detached from the marks of mental conditioning; they are ultimately equal, without alteration, indestructible, and solely the one mind, hence named tathatā." It also says: "This substance of tathatā has nothing that can be discarded, because all phenomena are entirely real; nor is there anything that can be established, because all phenomena are equally such. Since it can neither be negated nor established, and naturally cuts off words and thoughts, it is fundamentally unconnected with the sands of the Ganges of defilements, hence called pure." Avalokiteśvara realized this as the fundamental substance, and through this substance manifests to all sentient beings, causing them through contemplative practice to know, or to truly or ostensibly perceive it; this knowledge and vision accomplish the benefit of subduing and cutting off [defilements]. If one does not yet possess this knowledge and vision, as long as one's three karmas are diligent and constitute a capacity, one also departs from various sufferings; all these are called transformation. These are all the aspects of how the true body benefits beings.