大方廣佛華嚴經隨疏演義鈔 80.68

80.68

In the commentary, from "Now, seeking it according to meaning..." downward, it secondly primarily presents the essence. Master Yuan also took three phenomena as the essence, which differs slightly from this: 1. form, 2. mind, 3. neither form nor mind. Because by extinguishing impermanent form one obtains eternal form, etc., and because of unconditioned analytical cessation, as explained extensively before. This is also not entirely essential, so I do not wish to recount it at length. When the commentary says "Now, seeking it according to meaning," it takes its profound meaning. With the three virtues as the essence, the body and cognition are eternally abiding, and there is nothing not encompassed. Within this there are three parts: first, directly clarifying; second, from "The reason why there are three..." downward, giving the reason for the three; third, from "However, these three kinds..." downward, their harmonious fusion and non-obstruction. In the second part there are two aspects: 1. explaining the three in contrastive opposition; 2. distinguishing the three in their very substance. First, the former: earlier, in the dedication of merits, explaining the three dedications fully corresponded to ten meanings; now it is summarized into three. "Overturning the three afflictions": defilement becomes prajñā, because defilement is none other than bodhi, and bodhi is the virtue of prajñā within nirvāṇa. Overturning bondage and karma becomes liberation. Overturning the body as the support of suffering is dharmakāya, because the essence of mind free from thought is originally dharmakāya. Therefore the three afflictions are precisely the three virtues of natural purity. Second, accomplishing the three virtues: prajñā is cognition, liberation is abandonment, and dharmakāya is grace. Dharmakāya includes the responsive [body], which is the virtue of grace toward beings. Third, accomplishing the three bodies: prajñā is the Dharma-gate body, dharmakāya is the dharmatā body, and liberation is the responsive-transformation body, because liberation through function is also liberation. If distinguished by contrasting the true and the responsive, there are the real three virtues and the responsive-transformation three virtues. Each of the responsive-transformation three virtues arises separately from the real virtues. Now, following the general meaning, the responsive body is subsumed solely under the virtue of liberation.