請觀音經疏闡義鈔 1.24

1.24

「靈知至為體」者，經通四教，理有偏圓，若論正體唯取圓理。靈知寂照皆法身即照之義，然雖寂照不二，菩薩既從觀智立名，以所從能，乃以照義為體。例此，若以止定為名者，應以寂義為體。靈知即法身靈明本覺，寂照謂靈知，是法身即寂而照也。應知三身並常、三諦俱照，從勝從本且指法身。又體性本一，有種種名，故使諸文明體，隨文約義名字不同。《法華》正約開權，乃以實相為體。《涅槃》既是示滅，即用性淨涅槃為體。〈普門〉既談二身，乃以靈智合法身為體。靈智即報身，以報合法，二身明義乃真身也。至若今經，三聖降臨既表三德，故以法身為經之體。又〈普門品〉明隨類現像，此經明聖主來儀，約身義便，故於辨體俱立身名。

As for 'numinous awareness... as the substance': the sūtra encompasses the four teachings, and the principle has the partial and the perfect; if we discuss the primary substance, we take only the perfect principle. Numinous awareness and quiescent illumination are all the meaning of the Dharmakāya being luminous. However, although quiescence and illumination are non-dual, since the bodhisattva derives his name from contemplative wisdom, taking that which accords with the active capacity, illumination is taken as the substance. By analogy, if one took calming and concentration as the name, one should take quiescence as the substance. Numinous awareness is the numinously luminous original enlightenment of the Dharmakāya; quiescent illumination means numinous awareness, which is the Dharmakāya being quiescent yet luminous. It should be understood that the three bodies are all eternal and the three truths are all illuminated; proceeding from the superior and fundamental, it temporarily points to the Dharmakāya. Furthermore, the substance-nature is fundamentally one but has various names; therefore, when various texts clarify the substance, their names differ according to the text and the meaning. The Lotus Sūtra focuses on opening the expedient, and thus takes true reality as its substance. The Nirvāṇa Sūtra, being a demonstration of extinction, takes the naturally pure nirvāṇa as its substance. The Universal Gate Chapter, discussing the two bodies, takes numinous wisdom united with the Dharmakāya as its substance. Numinous wisdom is the Sambhogakāya; uniting the Sambhogakāya with the Dharmakāya, the two bodies clarify the meaning, which is the true body. As for the present sūtra, since the descent of the three sages signifies the three virtues, it takes the Dharmakāya as the substance of the sūtra. Furthermore, the Universal Gate Chapter clarifies manifesting forms in accord with types of beings, whereas this sūtra clarifies the arrival of the holy lords; in terms of bodies it is convenient, so in discerning the substance both establish the names of bodies.