金剛經纂要刊定記 1.45

1.45

Now, the first two lines identify the Buddha manifesting his body. 'Therefore' (gu) carries the meaning of the reason. 'Our' (wo) points to the Buddha. 'Fully pure' (manjing) is specified to differentiate it from partial purity, because in the Buddha ignorance is forever exhausted, reaching the culmination of thoughtlessness. 'Enlightened one' (juezhe) points to the person, meaning that the Buddha is an awakened person. In Sanskrit, bodhi is translated here as 'enlightenment' (jue), which pertains to the Dharma. In Sanskrit, buddha is translated here as 'awakened one' (juezhe), which pertains to the person. Here, since it identifies the person, it says 'awakened one.' It may also be that 'fully' is general, while 'pure' and 'enlightened' are specific, and the word 'one' (zhe) belongs to the person; this explains that the Tathāgata is one who is fully pure and fully enlightened, distinguishing him from the various noble beings whose enlightenment and purity are not yet full. Only the Buddha, the Tathāgata, has completely exhausted the three hindrances and fully perfected the three enlightenments; therefore the Tathāgata is called 'the fully pure and enlightened one.' If one uses these two to evaluate sentient beings, the two vehicles, bodhisattvas, the buddhas, and original nature, there are two kinds of fourfold propositions: First, sentient beings are not pure; the two vehicles and bodhisattvas are partially pure; all buddhas are fully pure; original nature is simply pure. Second, sentient beings are not enlightened; the two vehicles and bodhisattvas are partially enlightened; all buddhas are fully enlightened; original nature is simply enlightened. Now in both of these fourfold propositions, [the Tathāgata] corresponds to the third.