觀音玄義記 2.14

2.14

Sixth, unmanifest and manifest, in three parts: First, explaining the names. Second, from "The Great Sage..." onwards, discerning the characteristics, in two parts: First, clarifying the two benefits, in three parts: First, presenting the characteristics. The Great Sage constantly uses true wisdom to secretly perfume and wondrous form to manifestly cover; because of the obstruction of fundamental ignorance, [beings] are benefited without knowing it. Second, from "For example..." onwards, raising the analogy. The two luminaries illustrate the two benefits; the blind illustrates fundamental ignorance. Ordinary beings and Hinayāna are entirely separated in the lower stages, and since there are differences in the thickness and thinness of their cataracts, the characteristics of their not seeing cannot be reduced to one standard. Third, from "Therefore the medicinal..." onwards, citing proof. The three herbs and two trees all do not know the single ground and single rain. The lower not being able to fathom the higher also extends to persons of the Perfect [Teaching]; therefore, it cites Wonderful Virtue not knowing Wondrous Sound. As for "Being termed unmanifest benefit because of not knowing," this clarifies that for those who do not know, both bodies are termed unmanifest benefit, thereby revealing that for those who know, both the true and response [bodies] are termed manifest benefit. Giving rise to wisdom and seeing the principle is manifest benefit regarding the true [body]; seeing the body without recognizing it is merely receiving unmanifest benefit; true as unmanifest and response as manifest can be understood accordingly. Second, from "This is also..." onwards, clarifying the six identities. Being identical in principle to the ultimate sage is not discussed here. As for persons of identity in verbal expression, their wisdom and practice as well as their benefit to others are received by those persons of the seven expedient stages without knowing it, not to mention that the two benefits for internal and external ordinary beings are not slight; because all know it to be the nature, they are free from self and capability. Third, from "If in terms of..." onwards, concluding by pointing, in two parts: First, pointing to the sūtra text. The previous discussion that true and response each have unmanifest and manifest is exhaustive of the principle. Now, separately matching persons and phenomena to the two benefits merely accords with the text. Second, from "Therefore we know..." onwards, concluding with the title.