觀音玄義記 2.16

2.16

Eighth, original and trace, in three parts: first, the name and meaning. The Jingming xuanyi states: "As for the term 'original and trace,' the original is the principle upon which [things] rely, while the trace is the phenomenon that relies upon it; when phenomenon and principle are elucidated together, it is termed 'original and trace.' It is like a person relying on a dwelling place: there is then the track of their walking back and forth. The dwelling place is that which is relied upon, and the person who relies upon it has traces of walking back and forth. Because the place has traces, by seeking out the traces one finds the place." One should know that whether high or low, what is genuinely attained is entirely the original; whether high or low, what is responsively manifested is entirely the trace. Second, from "If in general" onward, the explanation, in two parts: first, generalizing to ordinary beings and gradual stages. For those of high worldly wisdom, in all of their actions [others] only see their traces without knowing their original intent. As for the worthy and noble sages of the two teachings up to the stage of semblance in the Separate Teaching, how could those of lower stages know what they have originally realized? At every stage, one may generally discuss the original and trace. Second, restricting to the noble sages of the Perfect Teaching, in two parts: first, restricting to partial and full [realization], in two parts: first, a brief indication. Strictly speaking of the original, one must break through ignorance and realize the substance of the Dharmakāya; the traces that are cast down are either bodies in the nine realms or the manifestation of the eight aspects. Second, from "If in a preliminary manner" onward, the discriminative determination, in two parts: first, setting aside the preliminary view. Second, from "Now in detail" onward, taking up the detailed elucidation, in two parts: first, elucidating according to principle, in two parts: first, elucidating that the original and trace pertain generally to both high and low. If one understands the four propositions, only then is the explanation exhaustive: 1. The original is low and the trace is high: the Dharmakāya of the First Abode has as its trace the eight aspects. For bodhisattvas of the higher stages, the eight aspects are originally the deportment of marvelous enlightenment, hence it is said that the trace is high. 2. The original is high and the trace is low: the Dharmakāya of marvelous enlightenment has as its trace lower stages and the marks of the nine realms. 3. Both are high: the Dharmakāya of marvelous enlightenment has as its trace the eight aspects. 4. Both are low: the Dharmakāya of the First Abode has as its trace the nine realms. The high and low of original and trace for the intermediate forty stages can be known by inference. Second, from "Why is it" onward, elucidating genuine attainment to differentiate right from wrong. Second, from "Therefore the Lifespan [Chapter]" onward, citing texts as proof: one's own intention is the original, while [adapting to] the intention of others is the trace. Second, from "With respect to the original" onward, generalizing across the six identifications: the original and trace in the five stages are completely endowed within the principle. Third, from "With respect to the preceding" onward, concluding and subsuming, in two parts: first, pointing to the sūtra text: the former benefits others by means of the real original, and the latter benefits others by casting down traces. Second, from "Therefore we know" onward, concluding with the title.