大方廣佛華嚴經隨疏演義鈔 80.69

80.69

In the commentary, from "The great cognition capable of realizing..." downward is the second aspect, clarifying the three in their very substance. Master Jianfu has four explanations in total. First, he generally explains: body is the body capable of realizing, prajñā is the fire of wisdom, and liberation is the extinction of defilements and so forth. When these three phenomena unite, it is called realizing nirvāṇa. As for the four meanings: one says that the body is the self-enjoyment body, and the other two are the two virtues of cognition and abandonment after the adamantine mind. A second says that the body is dharmakāya, dharmakāya is tathatā, mahāprajñā is the cognition of tathatā, and liberation is the complete exhaustion of all remaining [defilements]. Dharmakāya is what is realized, prajñā is that which realizes, and liberation is freedom from hindrances. A third also explains: body is dharmatā, having the meaning of the Buddha's body because it serves as the support of the two; it has the meaning of wisdom because its radiance universally illuminates the dharmadhātu; it has the meaning of liberation because its nature is free from all hindrances. These three are also not separated from one another. He concludes himself: among these three explanations, the first accords with the sūtra's intent, wishing to clarify that the reward body is eternal, because nirvāṇa is a body that does not perish. A fourth also explains: body is the physical form body, the four cognitions are prajñā, and liberation is as before. Explanation: Of the four explanations above, the first is in terms of the reward body, the second in terms of the dharmakāya—these two pertain to the true; the fourth encompasses both the true and the responsive; the third is in terms of principle, being the three virtues of natural purity. Now the commentary adduces only the second meaning, because it wishes to show complete possession, encompassing cause and result, encompassing the true and the responsive. The responsive is an eternal body, being none other than the dharmakāya. The responsive is none other than Dharma, not to mention the self-enjoyment [body], whose essence is also entirely dharmatā. Dharmakāya is distinguished merely in terms of being within bondage or out of bondage; that which realizes, what is realized, and freedom from hindrances are partially obtained on the ten stages; and it encompasses cause and result; therefore, by raising this one meaning, no principle is left uncollected.