觀音義疏記 3.7

3.7

二、「舊釋」下，科釋經文，二：初、科經，二：初、舊科，二：初、分三枝末。二、「若爾」下，釋疑問答。二、「今明」下，今科。二、「一明」下，釋義，八：初、聖身，四：初、佛身，三：初、垂應相狀，二：初、約身簡定，二：初、定應化。化則變化，歘然而有、歘爾而無，蓋是暫時益物相也。應則應答，同物始終，如極樂人民壽不可數佛同無量，此土壽促佛同八十，有降生日有入滅時，即八相佛也。若尋等者，據列三乘八部四眾。至金剛神，宛是一期化物之相，知非歘爾也。二、「問何」下，揀真應，二：初、問。因向文云：妙覺法身應於三土說法被機。既本是真佛，何用垂應方說法邪？二、答。雖云多種，豈出四身法報應化？法身則遠而難示，應化則近而易狎，報身則亦遠亦近、智同法身像屬勝應。《般若讚》云「應化非真等」者，此以真法而奪應化。是則無相之相方名真佛，無說之說方名說法。據妙覺法身等者，此據住上品寂光方是真法，上地菩薩亦莫能覩，以等覺還皆住果報並依業識見佛，若望妙覺俱是勝應，故云真法淵遠。如妙音等者。

Second, from "Former interpretations" below, sectioning and interpreting the sūtra text, in two parts: first, sectioning the sūtra, in two parts: first, former sectioning, in two parts: first, dividing into the three branches; second, from "If so" below, questions and answers resolving doubts; second, from "Now explained" below, the present sectioning. Second, from "First, explaining" below, interpreting the meaning, in eight parts: first, the noble bodies, in four parts: first, the Buddha body, in three parts: first, the characteristics of descending in response, in two parts: first, distinguishing and determining in terms of body, in two parts: first, determining manifestation and transformation. Transformation refers to metamorphic change, suddenly existing and suddenly non-existing, which is generally a temporary characteristic of benefiting beings. Manifestation refers to responding, sharing the beginning and end with beings: just as the lifespan of people in the Land of Ultimate Bliss is uncountable and the Buddha likewise is immeasurable, in this land lifespan is short and the Buddha likewise lived to eighty, having a day of birth and a time of entering extinction; that is, the Buddha of the eight phases. As for "If one examines..." and so forth, this is based on enumerating the three vehicles, the eight classes, the four assemblies, down to the vajra-deities; these are distinctly the characteristics of transforming beings for an entire lifetime, so we know it is not sudden [transformation]. Second, from "Question: why..." below, differentiating between the real and the manifested, in two parts: first, the question. It arises because the preceding text said: the dharmakāya of wondrous enlightenment manifests in the three lands, preaching the Dharma to cover beings' capacities. Since it is fundamentally the real Buddha, what need is there to descend in manifestation before preaching the Dharma? Second, the answer. Although many kinds are spoken of, how could they exceed the four bodies: dharma, retribution, manifestation, and transformation? The dharmakāya is remote and hard to demonstrate, manifestation and transformation are close and easy to approach, and the saṃbhogakāya is both remote and close—its wisdom is identical to the dharmakāya, while its image belongs to the superior manifestation. When the Prajñā Praise says, "manifestation and transformation are not real," and so forth, this uses the real Dharma to strip away manifestation and transformation. Thus only the mark of marklessness is called the real Buddha, and only the preaching of non-preaching is called preaching the Dharma. As for "Based on the dharmakāya of wondrous enlightenment..." and so forth, this is based on the fact that only abiding in the superior grade of tranquil light is the real Dharma, which even bodhisattvas of the higher grounds cannot perceive; for those at equal enlightenment still all abide in retribution and see the Buddha relying on karma-consciousness. In comparison to wondrous enlightenment, all are superior manifestations; therefore it is said that the real Dharma is deep and remote. As for "Like Gadgadasvara..." and so forth.