大方廣佛華嚴經隨疏演義鈔 69.67

69.67

Regarding the Commentary's statement, "Ninth, the dharmakāya, which is all the undefiled realm of the Tathāgata": this is precisely the text of the treatise, identical to the fruit of the transformation of the basis in the *Vijñaptimātratā*. The treatise states: "This is the undefiled realm, / Inconceivable, wholesome, permanent, / The blissful body of liberation; / The Great Muni is called Dharma." The treatise commentary says: "The transformation of the basis attained in the preceding stage of cultivation should be understood as encompassed within the ultimate stage. This means that the previously mentioned two fruits of the transformation of the basis are encompassed within the ultimate undefiled realm. Because all taints are forever exhausted, and taints no longer augment along with [them], and its nature is pure, perfect, and luminous, it is called 'undefiled'. 'Realm' (*dhātu*) means 'storehouse' (*garbha*), in which are contained boundless, rare, and great virtuous dharmas. Or it means 'cause' (*hetu*), because it can give rise to matters of benefit and joy both worldly and transworldly for the five vehicles." Expounding on this: this explains its first line. Now, what the Commentary adopts as "all taints are forever exhausted" refers to the meaning of being free from the bondage of association. "Taints no longer augment along with [them]" reveals the meaning of being free from the bondage of cognitive objects. "Its nature is pure" distinguishes it from the non-learners of the two vehicles, who possess the cognitive hindrance and thus are not called pure. "Perfect and luminous" distinguishes it from the bodhisattvas of the ten bhūmis, whose [realization] is not yet complete. Endowed with all these meanings, it is called the "undefiled realm". The remaining meanings may be understood. Explaining the second line, the treatise says: "Furthermore, this fruit of the transformation of the basis is inconceivable because it transcends the path of discursive inquiry and verbal discussion, is subtle, profound, and personally realized within oneself, and cannot be illustrated by worldly similes. Furthermore, it is wholesome because its nature consists of pure dharmas; the pure dharmadhātu is utterly tranquil because it is free from arising and ceasing; and the wondrous function of the mental states of the four cognitions is without fixed boundary and supremely skillful. Because both types possess the characteristic of conferring benefit and accord with goodness while opposing the unwholesome, both are spoken of as 'wholesome'. Furthermore, it is permanent because it has no end. The pure dharmadhātu is spoken of as permanent because it has no arising, no ceasing, and no alteration. Because the basis of the mental states of the four cognitions is permanent and free from discontinuation, it is also spoken of as permanent, though not permanent by intrinsic nature." Explaining the third line, it says: "Furthermore, this is blissful because it is free from affliction. The pure dharmadhātu is called blissful because all its characteristics are quiescent. The mental states of the four cognitions are called blissful because they are forever free from harm and vexation. The intrinsic nature of both is free from affliction, and they can bring bliss to all sentient beings; therefore, both transformations of the basis are called blissful. The two fruits of the transformation of the basis attained by the two vehicles solely consist of being far removed from the seeds of the affliction hindrance, lacking superior dharmas, and thus are merely called the 'body of liberation'. The Greatly Awakened World-Honoured One achieves the unsurpassed, quiescent Dharma, and is therefore called the 'Great Muni'. The two fruits attained by this Muni are forever free from the two hindrances and are also called the dharmakāya, because they are adorned with immeasurable and boundless great virtuous dharmas such as the powers and fearlessnesses. Because 'body' (*kāya*) carries the meanings of essence, support, and aggregation, it earns the name 'body'. Therefore, this dharmakāya has the five dharmas as its nature; it is not that the pure dharmadhātu alone is called the dharmakāya, for both fruits of the transformation of the basis are encompassed within this." Expounding on this: now in this Commentary, it is precisely the meaning of the first line that is used; it encompasses and directly takes the four cognitions, both realized and realizing, as encompassed within the cognitive body, because that passage broadly speaks of both fruits of bodhi and nirvāṇa. The meaning of the four cognitions is frequently seen in the text above. When it says, "This pervades the four bodies": cognition merges with principle, identical with the essence-of-phenomena body; the pure consciousness associated with the great round mirror cognition can頓-manifest the body for self-enjoyment; the equality cognition manifests the body for the enjoyment of others; the action-accomplishing cognition gives rise to the transformation body. Thus the cognitive body pervades all four. Furthermore, the wondrously observing cognition also pervades the four bodies, for it comprehensively observes all four.