金剛三昧經論 3.39

3.39

The treatise says: From here down, the Tathāgata confirms and approves. Within this, there are three parts: first, general confirmation; next, distinct confirmation; afterwards, general completion. General confirmation is 'so it is, so it is.' In the distinct [confirmation], there are also two parts: first, confirming the meaning of the fulfillment of the cause; afterwards, confirming the meaning of the perfection of the fruition. The first reveals the three grounds of equal awakening. What are the three grounds of equal awakening? First, the stage of a hundred kalpas; second, the stage of a thousand kalpas; third, the stage of ten thousand kalpas. As the Benye jing says: 'Disciples of the Buddha! One who bears the name Mani Garland is a person among the nature of equal awakening; his name is Vajramati Bodhisattva. Abiding in the samādhi of the crown of the head, through the power of his great vow he abides for a lifespan of a hundred kalpas. Having cultivated a thousand samādhis, he enters the vajrasamādhi, which is identical with all dharma-natures, the composite mark of the two truths and the single truth. Again he abides for a lifespan of a thousand kalpas, training in the Buddha's deportment, up to entering the sphere of the Buddha's practice, sitting at the Buddha's site of awakening, and transcending the three Māras. Again he abides for a lifespan of ten thousand kalpas, manifesting as a fully enlightened buddha, up to manifesting identically with the buddhas of antiquity, constantly practicing the middle way, in great unconditioned bliss, with arising and ceasing being different.' Now, when this text says 'the emptiness-nature of true thusness,' this is the first: identical with the single composite mark, meaning identical with all dharmas of existence and nonexistence—the dharmas of the two truths fuse identically into the single truth, for the single truth is precisely the composite mark; such is called 'the emptiness-nature of true thusness.' 'The fire of cognition of emptiness-nature burns away all fetters' is the second: transcending the three Māras. Extinguishing all fetters means extinguishing the defilement-Māra, for by extinguishing defilement, the aggregate-Māra does not bind; having extinguished these two Māras, the heavenly Māra naturally submits; there is only the Māra of inconceivable death of transformative change. 'Equally equal' is the third: constantly practicing the middle way without falling into the two extremes, hence called 'equal.' To show constant practice, 'equal' is repeated. 'The three grounds of equal awakening' sums up the previous three grounds; within this, the first two confirm the 'great spiritual mantra,' while the third ground confirms the 'great bright mantra.' From 'wondrous awakening' downward, it clarifies the perfection of the fruition. 'Three bodies' means: first, the dharma body; second, the retribution body; third, the transformation body. In all buddhas, the path of the three bodies is identical; this confirms the phrase 'the unequaled mantra.' 'Within the nine consciousnesses, brilliantly clear and pure, without any reflections' is the phrase that confirms the 'unexcelled mantra.' In the previous stage of equal awakening, there was still arising and ceasing, not having exhausted the mind's source; hence it was in the eighth consciousness. Now having arrived at wondrous awakening, one forever transcends arising and ceasing, fully returning to the source of the one mind of innate awakening; hence it enters into the ninth consciousness, clear and pure. Furthermore, the previous causal stage had the aspect of aspiring toward conditions, which is why cognitive reflections appeared in the mind; now, having returned to the mind's source, it takes that intrinsic nature as its essence; through this, all reflections and all signs are exhausted; on this account, it is said that 'there are no reflections.' As the Benye jing says: 'Disciples of the Buddha! The crystal garland is clear and transparent inside and out; wondrous awakening is permanently abiding, serene, clear, and pure; it is called the ground of all-knowledge, constantly dwelling in the middle way, surpassing the four Māras regarding all dharmas, neither existent nor nonexistent, with all signs exhausted; suddenly understanding the great awakening, exhausting transformation and embodying the spirit, the two bodies permanently abide to transform those who have karmic affinity.' Note: that sūtra posits two bodies: first, the dharma-nature body; second, the retribution-and-transformation dharma-body, combining the other two bodies into one body. Now, in this sūtra, it unfolds this into two, thus speaking of three bodies; three and two are equally equal. Above, the distinct confirmation of the meaning of reaching the other shore is concluded.