觀音義疏 2.26

2.26

Furthermore, from the five precepts and ten wholesome actions up to the sixth heaven, there is entirely no dhyāna-concentration; each and every round is solely a method of wisdom with a distracted mind—this is a wild man. Having wisdom alone without concentration, [whereas] the four dhyānas have limbs and one-pointedness of mind: [when both are present,] this is called 'man and woman', both blessings and wisdom being complete. Looking from the men and women of concentration and wisdom in the three realms: the man lacks the efficacy to destroy delusions, and the woman lacks the power to give birth to the uncontaminated; these are useless men and women. Looking from the two vehicles and the Shared Teaching: wisdom has the function of cutting off delusions, which is an capable man; the woman possesses the virtue of generating the uncontaminated and carrying on the lineage. Looking [further] from the two vehicles and the Shared Teaching: all their concentration and wisdom cannot destroy fundamental ignorance or see the Buddha-nature; though a man, he is [like] a woman. Their concentration cannot conceive the child of the middle way, like a barren woman; though a woman, she is [like] a man. Therefore the Mahāparinirvāṇa Sūtra says: 'People of the two vehicles have much concentration and little wisdom; they do not see the Buddha-nature. Bodhisattvas of the Shared Teaching have much wisdom and little concentration; they also do not see the Buddha-nature.' Prior to this, all of us are called people of wrong views. Only when one enters the stages in the Separate Teaching does the true and bright wisdom arise and unconditioned compassion become established; these are truly called genuine men and women. In the Perfect Teaching, when one sees the middle way at the first abidance, concentration and wisdom are complete, and the marks of both man and woman are fulfilled. Only then does it correspond to the sūtra text: 'A man will be blessed and virtuous; a woman will be upright and handsome.' Therefore, one should know that phenomena are borrowed to express the Dharma; how could one interpret Avalokiteśvara in terms of matchmaking and marriage?