觀音玄義記 4.19

4.19

The second major section, explaining the substance, in two parts: first, briefly indicating the substance of the present chapter, in two parts: first, indicating the present substance. "Numinous wisdom" is initial awakening. "Dharmakāya" is original awakening. Being the same single awakening, what union can be spoken of? Yet because original confusion turns awakening into non-awakening, in the stage of names and words of the Perfect [Teaching] one traces the name to awaken to the origin; since its function is not yet subduing or severing, the meaning of union is not yet achieved. With the simultaneous subduing in the five grades, it is called contemplation union. With the six sense organs it is semblance union; with partial truth it is realization union. The present Avalokiteśvara's union adjoining the ultimate integrates the original entirely into the initial, not being truly two substances; yet because there is non-awakening, union is discussed in terms of subduing and severing. The guideline of original awakening gives rise to the understanding of initial awakening, and hence is called Dharma. Spontaneously gathering the three thousand marvelous virtues, it is called body. Initial awakening is fundamentally luminous, and hence is called numinous. Being able now to sever and realize, it is called wisdom. The non-duality of origin and initial is the substance explained. Second, from "if other" down, distinguishing it from other sūtras, in two parts: first, discriminating the three and two in contrast. Regarding "other sūtras explain three bodies," the Suvarṇaprabhāsa-sūtra establishes the transformation body, responsive body, and Dharmakāya. It also states: "The Tathāgata roams within the immeasurable, profound nature of dharmas." The Tathāgata is the responsive; that which is able to roam is the reward; the nature of dharmas is the Dharma. In the trace section of this sūtra it says: "Only a Buddha together with a Buddha can exhaustively fathom the true mark of all dharmas." The five Buddhas are the responsive; that which can fathom is the reward; the true mark is the Dharma. The original section says: "The Tathāgata truly knows and sees the characteristics of the triple world as neither such nor different, etc." The Tathāgata is the responsive; truly knowing and seeing is the reward; neither such nor different is the Dharma. In the Vimalakīrti-nirdeśa: "There is a liberation named inconceivable, which is the Dharma"; abiding in this liberation is the reward; being able to insert Mount Sumeru into a mustard seed is the responsive. The three prajñās of the Dapin are also the three bodies. These various sūtras can all align the three bodies with substance, principle, and function. As for this chapter having only the meaning of two bodies: the name Avalokiteśvara is the meaning of the true body, and the universal gate manifestation is the meaning of the responsive body. The true is the wisdom of internal realization; the responsive is the body of external conversion. When compared with the various sūtras, they correspond to principle and function; although there is no explicit text for substance, there is the meaning of substance, because wisdom does not stand alone and must unite with the Dharmakāya—how could there be a lid without a box, or light without a mirror? Thus, in the various sūtras with three bodies, one may separately take the Dharmakāya as substance; in this chapter with two bodies, one must unite the Dharma and reward as substance. Second, from "this very" down, explaining the non-duality of principle and wisdom, in two parts: first, explaining non-duality in terms of emergence from entanglement. What was previously called "numinous wisdom uniting with the Dharmakāya" is not two things uniting; this very numinous wisdom in its substance is the Dharmakāya. Because original awakening is unawakened, it is therefore in entanglement, called the tathāgatagarbha. Because original awakening awakens to itself, it is therefore emergent from entanglement, called the great Dharmakāya. Now that it is emergent from entanglement, it verifies that wisdom is identical to principle. Second, from "now knowing" down, explaining non-duality via the metaphor of a single object. Inherent virtue originally possesses the marks of the provisional and real; persons of the seven expedient stages lack the wisdom of inherent virtue, and therefore do not know the provisional and real of the identical substance. Now, since numinous wisdom knows the provisional and real, it verifies the non-duality of principle and wisdom. The two names "principle" and "wisdom" name merely a single substance—just as with a single object, if a person is on the right, the object becomes on the left; if a person is on the left, the object becomes on the right. Left and right differ in name, but the object was never distinct; therefore the two wisdoms and principle differ in name but are one in substance. Second, from "if explaining" down, broadly pointing to the Great Text for the explanation.