妙法蓮華經玄贊 3.37

3.37

Presenting their essential nature: the *Kośa* says that the first three have non-greed as their nature, with their retinue having the five aggregates as their nature; the next four have the wholesome state of formless concentration as their nature; the eighth has the concentration of cessation as its nature. Within the Mahāyāna, fascicle 73 explains among the five dharmas that mundane and supramundane correct knowledge constitutes their essence. For contaminated ones, mundane correct knowledge within conceptual discrimination constitutes their essence; for uncontaminated ones, non-conceptual knowledge and subsequently attained knowledge, with prajñā alone as their nature, taking form, non-form, and the realm of tathatā as objects, abandoning the obstacles to concentration and inducing superior virtues, for nothing else is capable of doing so. As for the associated nature, the first seven have the four aggregates as their nature, and their retinue has the five aggregates as its nature. Hence the *Abhidharmasamuccaya* states: 'Whether concentration or wisdom, and the minds and mental factors associated with them, because in the formless realm concentration and the path are posited to possess unmanifest form.' The eighth liberation has the efficacy of the mind of revulsion upon the seeds of twenty-two dharmas as its nature, and is subsumed under the aggregate of non-associated formations. 'Samādhi' is Sanskrit; here it is translated as 'equipoise' (samādhi), namely the three equipoises: emptiness, signlessness, and wishlessness; the three equipoises will be explained below. Fascicle 53 of the *Prajñā[-pāramitā]* says: 'The three spheres are all identical, because they all take emptiness as their object.' However, relying on the treatise citing the sūtras, there are further five virtues, which are not set forth for fear of prolixity. In re-explaining the above three phrases in the treatise, it again provides a second round of explanation for the next three phrases above, saying: 'Furthermore, the first accomplishment is that sentient beings to be transformed rely on a good friend (kalyāṇamitra), meaning that being able to guide sentient beings possessing the nature of bodhi who can be transformed but have not yet aroused the mind [for awakening], causing them to rely on a good friend and abandon attachments, is termed expediently guiding sentient beings. The second accomplishment is causing sentient beings with mature faculties to attain liberation, meaning that causing those who have long practiced and already aroused the mind [for awakening] to attain liberation is termed the pāramitā of expedient knowledge and vision. The third accomplishment is pure subjugation through power, home, and sovereignty. That is, the Buddha internally accomplishes various virtues, and therefore externally can subdue the afflictions, the aggregates, death, and the heavenly Māra—this is called power. Dhyāna, concentration, and the like are all the dwelling places of the Bhagavat—these are called home. Due to sovereignty in power, he can subdue; due to sovereignty in home, he purifies all obstacles. Furthermore, due to dwelling in dhyānas and concentrations as home, he attains sovereign supernormal activities and the like; due to accomplishing immeasurable and unhindered powers, he can purify all obstacles, subdue non-Buddhists, and so on—this is called the Tathāgata's knowledge and vision being vast and profound.' After completing the two rounds of explanation of the above three phrases of the sūtra according to the root treatise, it next explains the fourth heading phrase above, 'various words', with the subsequent seven phrases of the sūtra, also in two rounds of explanation: first matching the sūtra, and then re-explaining.