觀音玄義記 2.27

2.27

Fourth, discerning the true and responsive [bodies], with two [parts]: first, directly discerning the true and responsive [bodies], with two [points]: first, establishing the propositions. Second, under "If not," discerning and showing [them], with two [points]: first, discerning that the first three propositions are incorrect. Provisionally discerning ordinary beings and the Hīnayāna, it actually includes the Shared and Separate [Teachings] as well. The Shared Teaching's reduction to ashes and cessation is identical with the two vehicles of the Tripiṭaka. Prior to the grounds, intentionality is not without deliberate response; although the purity of the six faculties in the Perfect [Teaching] entirely issues from the nature, because separate delusions remain, it is not yet called the true responsive [body]. Second, under "Also true," he shows the last proposition. That it is responsive precisely as true is a common saying in the world, yet without this school none can fathom its marvel; it is entirely because other masters do not know inherent evil that their giving rise to responses cannot be free from deliberation, merely talking of unconditioned kindness without investigating the unconditioned principle. Second, under "Now relying on," he additionally determines continuity and discontinuity, with three [points]: first, provisionally dividing them for the moment. Using two passages from the sūtra, he specifically matches them to continuity and discontinuity. Second, under "Continuity and discontinuity," secondly examining mutual inclusion, with two [points]: first, setting [it] up. As for "the two birds," the eighth chapter of the Great Sūtra, "Chapter on the Analogy of the Birds," says: "Good son, there are two kinds of birds: one is called kalaviṅka, the other is called mandarin duck. They fly and dwell together, never abandoning each other." This chapter answers the previous question on what constitutes practicing together with the sages. Regarding "śāri-kalaviṅka," old interpretations said: śāri is one pair, kalaviṅka is one pair. Some said: śāri is one bird, kalaviṅka is one bird. Some said: śāri translates as mandarin duck. Zhang'an says: "However, Chinese people are not adept at Sanskrit sounds, which only increases disputes. The intention lies in the metaphor, taking male and female flying and resting together to illustrate that within both samsāra and nirvāṇa there are the permanent and the impermanent, flying together below and resting together on high, being precisely principle through phenomenon and precisely phenomenon through principle." This is as detailed in that commentary. Here, the analogy that the two bodies—continuous and discontinuous, with two benefits—cannot be separated from each other refers to Avalokiteśvara's partial realization of the two functions of permanence and impermanence within nirvāṇa. Second, under "If the Small," the explanation, with two [points]: first, the Small. The natural true principle is the Buddha's Dharma-essence; Subhūti contemplated and saw it continuously without break, whereas to the nun Utpalavarṇā it seemed discontinuous. Thus, in terms of the two sages, permanence and impermanence are elucidated; this is how the true body inherently possesses two benefits. The sixteen-foot form can always be seen by those with karmic affinity; if without affinity, one does not see it even in the same place. How could the responsive body not also possess two benefits? Second, under "Mahāyāna," the Great. The Buddha's dharmadhātu body has never failed to benefit; for those with emotional clinging, it becomes discontinuous and extinguished—thus the true includes both. The Buddha's responsive and transformation bodies appear and disappear without break according to the maturation of capacities—this is the responsive body's continuous benefit. The difference between seeing and not seeing renders the response non-continuous, which in turn becomes discontinuous benefit. Hence we know that the two bodies each possess the two benefits. Third, under "Yet now," he matches them specifically in accord with the text. The earlier text's "upon invoking, there is immediately a stimulus" matches specifically the meaning of the true body's continuous benefit. The later text's manifestation of marks of arising and ceasing matches specifically the meaning of the responsive body's discontinuous benefit.