觀音玄義記 2.4

2.4

Second, from 'Explaining this' onward explains according to the four teachings, in two parts: first, clarifying the four teachings. Although the bodhisattva of the Tripiṭaka is said to contemplate the principle, he subdues but has not yet severed [delusions]; mentioning the various dhyānas actually includes the other perfections, and the manifestation of truth must occur in the thirty-four minds. As for the Shared bodhisattva, his skillful wisdom realizing phenomena is aided by the perfections of principle; he manifests the truth already in the cause, and completes it only upon buddhahood. Although a person of the Distinct [Teaching] believes that the mind capable of creation is itself Buddha-nature, the nature does not inherently possess the nine [realms] and is covered by delusion; therefore, he must distinctly take the two principles of truth and the middle as conditions to break common and distinct delusions, and hence it is called 'conditionally cultivated wisdom,' utilizing the dhyānas and samādhis of the conventional truth to assist in revealing the dharmakāya. The Perfect [Teaching] speaks of inherent evil: understanding that the true mark of delusion is itself what is capable of contemplating is called the 'true-mark contemplation'; concentration is also like this and is called 'true-mark concentration'; furthermore, using the true mark to name the body that is revealed, being identical to one yet three, it is called the 'body of concentration and wisdom'; being identical to three yet one, they are together called the 'true mark.' If one is blind to inherent evil, how can one take part in the initial mind? Second, from 'Now, the Perfect' onward indicates the six identities of the Perfect [Teaching], as in the text. Third, from 'Avalokiteśvara' onward concludes by pointing to the sūtra title, in two parts: first, pointing to the sūtra text. The statement 'the light of wisdom illuminates suffering' does not appear in the text of the sūtra, but its meaning is present. When immeasurable sentient beings encounter suffering and call upon the name, the bodhisattva immediately contemplates their voices and all obtain liberation. Contemplation is the illumination of wisdom, and illumination is light. Avalokiteśvara's wondrous wisdom is itself the substance of sentient beings' three paths; because sentient beings are deluded, inversions arise, and when Avalokiteśvara illuminates them, liberation resides therein. Repeatedly citing texts from three sūtras on emitting light: if it were not physical form, how could it be said to be 'emitted'? If it were definitively physical form, how could it be named wisdom? Therefore, we know that physical form and mind are non-dual in their substance: the nature of physical form is wisdom, and the nature of wisdom is physical form. How could this be true only of light? It is true of all physical forms. Universally manifesting the physical body can be understood by analogy with this principle. Moreover, how could it be solely phenomenal matters in the fruit? It truly inheres in the principle in the cause; indeed, it is because of principle-inherence that there is phenomenal function. Second, from 'Truly because' onward concludes by returning to the title.