觀音玄義記 2.3

2.3

Second, from 'The name concentration' onward explains the meaning based on the names, in two parts: first, clarifying the functions of the two dharmas, in four parts: first, the function of concentration and wisdom. Regarding 'quelling through affectionate gathering and contemplating to stimulate': because of tranquility, it can affectionately gather all practices; because of contemplation and illumination, it can stimulate all practices. If there is gathering without stimulation, a stagnant mind arises; if there is stimulation without gathering, scattered and overflowing wisdom results. Only when gathering and stimulation are both complete is there the efficacy of advancing toward the fruit. Second, from 'Tranquil illumination' onward [treats] the virtues of merit and wisdom. 'Wisdom of tranquil illumination' refers to the two kinds of wisdom: provisional and real. 'Nothing obscure that is not illuminated' means there is no darkness of the three delusions. The merit of dhyāna concentration necessarily includes all perfections and all dhyānas, great and small; supporting wisdom with merit is like oil aiding a lamp. Third, from 'Also called' onward [treats] the designations of eyes and feet. The 'pure and cool pool' is nirvāṇa; nirvāṇa must be complete with the three virtues, reaching its culmination in marvelous enlightenment and partially penetrating at the first abidance. Fourth, from 'Nirvāṇa' onward [treats] the names of adornments. The two adornments belong to cultivation, while the dharmakāya is the nature; the nature has deficiency and completeness, which consequently causes the two cultivations to have the difference between real and conditional, as explained below.