觀無量壽佛經疏妙宗鈔 5.2

Three: Ninth, the contemplation of the Buddha's body, which has two parts: first, dividing into subheadings. "True dharmakāya": The previous contemplation of the jeweled image was a likeness of the Buddha's body; now, in contrast to that likeness, it is called "true". However, this form and physical mark is the body of real reward (sambhogakāya) responding to the land of common residence; it is also named the revered and extraordinary [body], and also named the superior responsive [body]. Yet it is specifically designated the dharmakāya in order to accomplish the practitioner's perfect and wondrous contemplation. This is truly because the reward and response bodies pertain to cultivation, whereas the dharmakāya is inherent nature. If explained according to the Gradual Teaching, the two cultivated aspects of reward and response arise separately to adorn the single inherent nature of the dharmakāya; but if elucidated according to the Sudden Teaching, the two cultivated aspects of reward and response are wholly inherent in nature, and the single inherent nature of the dharmakāya raises its whole substance to initiate cultivation. Hence, the entirety of nature becomes cultivation, and the entirety of cultivation resides in nature; the three bodies are interfused and wondrous, so that pointing to one is pointing to all three. Question: If pointing to one is pointing to all three, simply designating it the responsive body would naturally encompass the [other] two bodies; why does the commentary establish the designation of dharmakāya? Answer: If one were to call it the reward or response [body], there is the danger of confusing it with separate cultivation and reverting to the Separate Teaching. Now, designating the reward and response bodies as the dharmakāya reveals that none of the three bodies is attained through cultivation. Therefore, in our lineage, the physical body, the response body, the reward body, and the dharmakāya correspond to the Tripiṭaka, Shared, Separate, and Perfect [Teachings]. Practitioners should know that in the grand framework of the Perfect School, not only are the reward and response bodies designated the dharmakāya, but also karma and affliction are designated noumenal poison, the threefold contemplation and the ten vehicles are designated practices of inherent virtue, and the bestowing and relieving of loving-kindness and compassion are the suffering and bliss of inherent virtue. Now, calling this superior response body the dharmakāya demonstrates that the wondrous doctrine has a meaning that is by no means shallow; one must dispel rigid preconceptions before its ultimate aim can be seen. Second, explaining the text in sequence, in five parts: first, clarifying the conclusion of the preceding [section]. Second, the correct contemplation of the Buddha's body. Since the reward and response bodies are indicated as the dharmakāya, this reveals that Amida is replete with the three bodies. Since this is the wondrous object, it is simply the dharmakāya; the practitioner's mental contemplation is itself emptiness, the conventional, and the middle. Emptiness and the conventional are the two [aspects of] cultivation, and the contemplation of the middle is the single inherent nature. Cultivation and inherent nature are subtly fused, and the threefold contemplation is perfectly interfused: this, serving as the active contemplation, is simply prajñā. When the object and contemplation accord with each other, one sees the revered and extraordinary body; though it possesses all three bodies, it is designated simply liberation. This, then, uses three to illuminate three, and thereby discovers three. Combining these two triads, they are merely a single triad: the triad is not fixedly a triad, for they are simultaneously present in a single thought; in a single thought without thought, the two triads are vividly distinct. Only in this way is it named the wondrous contemplation that cultivates the mind; this contemplation can purify all four lands. Were it not so, it would not be the wondrous contemplation elucidated by the Sudden Teaching. One ought to contemplate Amida's body with this contemplation. The subheadings divide the sūtra text into three parts: first, from "Next, one should..." down, a general heading and brief list. Second, the correct contemplation of the physical marks of the Buddha's body, in four parts: first, from "Ānanda..." down, contemplating the body's color. Second, from "The Buddha's body..." down, contemplating the body's measurement. The commentary's explanation has two parts: first, briefly explaining the sūtra text. Second, from "The eyes are like..." down, deliberating on the measurements, in two parts: first, measuring the body by means of the eyes; second, verifying the sūtra and criticizing the translation. Third, contemplating the body's light. Now, in contemplating the color and measurement as well as the marks, signs, and light, one must in all cases employ the previous "this mind makes Buddha" and "this mind is Buddha" as the method of contemplation. Because the mind makes Buddha, the active contemplation and the contemplated object, negation and affirmation, are distinctly present: with negation, the three delusions and the three wisdoms are entirely swept away; with affirmation, the three truths and the threefold contemplation are entirely established. Without this negation and affirmation, it would not be the meaning of the pure mind making Buddha. Because the mind is Buddha, both the active and the passive are forgotten, being neither negation nor affirmation, and making this single thought be simultaneously quiescent and illuminating. This, then, is contemplating while being free of contemplation, using uncreated practice to cultivate the samādhi of buddhamanasikāra. This method is the essential technique for contemplating the Buddha; if it is not employed now, what purpose was served in proclaiming it? If this technique is not applied, the superior marks will not manifest. The contemplation of light is divided into four parts: first, from "The body's various..." down, the light from the pores; second, from "That Buddha's..." down, contemplating the halo; third, from "Within the halo..." down, the transformation buddhas within the light; fourth, from "Each and every..." down, the attendants of the transformation buddhas. Fourth, contemplating the major and minor marks, in two parts: first, from "Limitless..." down, directly showing the body of marks and signs. The general marks and specific marks, the general signs and specific signs, the general lights and specific lights: all these three, both general and specific, are described as eighty-four thousand, which is because the virtues are revealed right within the obstacles, thereby constituting this number. When the Buddha was on the ground of an ordinary being, he possessed eighty-four thousand afflictions; within these afflictions, he saw the true mark in every case. Inherent principle and wisdom having united, he is able to manifest the marks, signs, and light; thus, in passage after passage, it speaks of eighty-four thousand. The practitioner now contemplating realizes that the mind is precisely this, and is able to see that within afflictions, all are none other than the Buddha's marks. Second, from "Each and every..." down, the light gathering in sentient beings. Sentient beings and the Buddha are identical in substance; though the lands are vast and sentient beings numerous, it gathers them in without missing a single one. At the passage on contemplating the Buddha's mind, it returns to explain the intention of this text to gather them in. Third, clarifying that when the contemplation is perfected one is able to see, in two parts: first, from "Its light..." down, seeing one buddha; second, from "Seeing this..." down, seeing all buddhas. When the Buddha is seen through the contemplation of the middle, the Buddha's substance is perfectly interfused, where one is all, identical to the revered and extraordinary body; therefore, contemplating one buddha enables one to see all buddhas. Third, the correct contemplation of the Buddha's mind. The commentary has three parts: First, from "The eyes see..." down, seeing the mind by means of the body. The commentary has two explanations: first, in terms of the Tathāgata arising as the superior responsive body out of great compassion, which thereby causes the practitioner to see the mind by contemplating the body. From "By seeing the body..." down, second, in terms of the practitioner being able to see the Buddha's mind because the visualization has become luminous. That the mind becomes luminous is due to contemplating the Buddha's body. Therefore, both senses mean seeing the mind by means of physical form, since the mind lacks form and is expressed through physical form. Because for a person of the Perfect [Teaching] the contemplated form and mind are non-dual, having seen the wondrous form, how could it be separated from the mind of great compassion? Hence Śrīmālā states, "The Tathāgata's form is inexhaustible, and wisdom is likewise so." Since the substance of the three kinds of kindness is the three truths, now, because the threefold contemplation is luminous, the three kinds of kindness are revealed; because one uses the resultant phenomena as the contemplative practice, at every stage one sees the Buddha's form and mind. Second, from "The Buddha's mind..." down, directly showing the substance of the mind. If it were not unconditioned, the loving-kindness and compassion would not be great. Third, from "With unconditioned..." down, citing texts to explain broadly, in three parts: first, taking up the sūtra and citing the treatise to clarify the meaning of the text. Question: The sūtra text only says "gathers in all sentient beings with unconditioned kindness"; why does the commentary also clarify that both [sentient beings] and dharmas are without mental object? Answer: The arising of the three kinds of kindness is due to the wisdom of the threefold contemplation illuminating the three truths. Illuminating the true [truth] immediately gives rise to the kindness with phenomena as its condition; illuminating the conventional immediately gives rise to the kindness with sentient beings as its condition; illuminating the middle immediately gives rise to unconditioned kindness. Among these kindnesses of the three truths, the shallow does not contain the deep, but the deep necessarily contains the shallow. Therefore, illuminating the true and the conventional does not necessarily illuminate the middle, but if one can illuminate the middle, it necessarily contains the true and the conventional; thus, sequentially, [kindness toward] sentient beings and dharmas is not immediately unconditioned. Now, unconditioned kindness properly contains [the kindnesses directed toward] sentient beings and dharmas; not only does it contain both, but they are both profound. Therefore, here [the kindnesses toward] sentient beings and dharmas are both described as being without mental object. Hence the Nirvāṇa [Sūtra] says, "Whether kindness is existent or non-existent, neither existent nor non-existent—kindness such as this is beyond what all śrāvakas, pratyekabuddhas, and others can conceive."

One must realize that the essence of the three compassions is fundamentally one: neither three nor one, yet three and yet one. Only such can be called the compassion of the Buddha-mind. This in itself is divided into three: First, the compassion oriented toward sentient beings, wherein the three are without distinction. Now, fully presenting mind and sentient beings, when subject and object are severed, there is no conception of an 'I'. Orienting toward other sentient beings, yet all sentient beings are of one essence with oneself; the causes and effects of the ten realms are not separate from the one mind. And because this one mind is the essence of compassion, the suffering and accumulation of the ten realms and the four kinds of path and cessation can, at one and the same time, spontaneously grant [joy] and eradicate [suffering]; hence it is said, 'Without any mental grasping, benefits appear naturally.' 'As the Nirvāṇa [Sūtra states],' and so on, refers to the text of the 'Chapter on Pure Conduct' (Brahmacaryā). In that sūtra, the Tathāgata speaks of eight events in total: first, subduing the drunken elephant; second, subduing the wrestlers; third, converting Ruci; fourth, liberating the woman; fifth, anointing the cut sore; sixth, caressing Devadatta; seventh, rescuing the band of thieves; eighth, curing the Śākya woman. In each case, it concludes: 'By the power of the root of goodness that is compassion, such an event was seen.' The present text's statement, 'I indeed did not go,' cites the fifth event of anointing the cut sore. Although the text appears for one instance, the intent applies universally to all conditions. Regarding the cut sore, the sūtra states: 'In the city of Vārāṇasī, there was an upāsikā named Mahāsenadattā. For the ninety days of summer, she invited the saṃgha and offered medicines. There was a monk suffering from a grave illness; a skilled physician diagnosed him and said he required meat as medicine; if he could not obtain it, his life would not be preserved. This upāsikā immediately took a knife herself, cut meat from her own thigh, minced it into broth, and offered it to the sick monk. After taking it, his illness was cured. The woman suffered agony from the sore and cried out, calling upon the Buddha. In Śrāvastī, I heard her voice, and arose great compassion for this woman. This woman immediately saw me holding excellent medicine and anointing her sore, and it was restored as before. Good sons! At that time, I indeed did not go to the city of Vārāṇasī holding medicine to anoint her. You should know that it was entirely by the power of the root of goodness that is compassion that this woman was caused to see such an event.' The present text's statement 'I indeed did not go' directly cites this circumstance. In speaking not of 'a woman' but of 'sentient beings', it universally encompasses the sentient beings of the ten realms without letting the literal words compromise the meaning; this is the compassion of the conventional truth. The Nirvāṇa [Sūtra] states: 'That which compassion takes as its object is all sentient beings, just as one regards one's parents, wife, children, and kin. For this reason, it is called [compassion] oriented toward sentient beings.' Because it takes the ten realms as simultaneously within the one mind, it is not the compassion oriented toward sentient beings of the sequential [teachings]. Second, the compassion oriented toward dharmas involves the conditioned arising of the ten realms. These dharmas of the three truths are not separate from the one mind; only a Buddha exhausts them completely. When the objective marks are quiescent, the contemplating [mind] is also forgotten; therefore it can be said, 'Contemplating dharmas without a mind.' The wisdom of ultimate emptiness illuminates these three truths without admitting a single dust mote; this wisdom naturally illuminates and shatters sentient beings' delusions and attachments regarding the three truths, or expounds this empty wisdom for sentient beings, causing them all to be free from the suffering of possessed marks and to realize genuine joy. This is the wondrous compassion of the ultimate truth, named 'oriented toward dharmas'. Hence the Nirvāṇa [Sūtra] states: 'Not seeing parents, wife, children, and kin, but seeing all dharmas as arising from conditions—this is called [compassion] oriented toward dharmas.' The words 'not seeing' require forgetting the ten realms; this is the Buddha's [compassion] oriented toward dharmas. Third, regarding the objectless compassion: since within the Buddha-nature ultimate wisdom has been perfected, what separate principle could serve as an object for the mind? Therefore it is said, 'Contemplating the principle without a mind.' Object and wisdom being obliterated, emptiness and existence also forgotten, without abiding or relying, severed from thought and deliberation—this is called dwelling peacefully within the primary truth. Since the mind is without objects, compassion is all-pervading, entering into the nature of sentient beings, which is called 'internal perfuming'; or, manifesting bodies to preach the primary truth, which is called 'external perfuming'. Gathering sentient beings in this manner is called 'objectless compassion'. Second, 'Mindful of the Buddha...' and so on repeats the preceding sūtra passage to contrast it with the initial compassion. This is the previous text on correctly contemplating the Buddha's physical radiance gathering sentient beings. Although its essence does not differ from objectless compassion, in terms of meaning it serves as a different gate; therefore, this compassion gathers and never abandons sentient beings who are mindful of the Buddha, ultimately freeing them from suffering and enabling them to attain eternal peace and joy. This stems from the sympathetic resonance between sentient beings and the Buddha, conforming to conventional truth, and is named compassion oriented toward sentient beings; thus the mother fish being mindful of her young without loss is cited to illustrate the mark of this compassion. Third, 'Now to clarify...' and so on directly uses the objectless [compassion] to interpret and explain the meaning of the sūtra. Since it serves as a different gate from the [compassion] oriented toward sentient beings, one must distinguish how its mark of compassion differs from the previous two. Thus, discussing the compassions oriented toward sentient beings and dharmas in terms of sequence, both kinds of two vehicles and biased bodhisattvas share in their cultivation and realization; whereas this objectless [compassion] is exclusively perfect and ultimate. Here it is revealed in terms of the ultimate, and therefore it is said to be 'that which is bestowed by the Buddhas.' 'Not abiding in existence or non-existence' directly distinguishes its marks from those of [the compassions oriented toward] sentient beings and dharmas. [Compassion oriented toward] sentient beings is wondrous existence; [compassion oriented toward] dharmas is wondrous emptiness; now this is the wondrous middle, hence it is called 'objectless', for the middle is necessarily objectless. 'Not relying on the three times' means that this compassion is free from the four characteristics. 'Knowing conditions to be unreal' means clearly understanding that phenomena of suffering and joy are inherent virtues. 'Because sentient beings...' and so on means that being bestowed with this compassion causes sentient beings to give rise to the wisdom that is identical with the object; only then are they said to attain the wisdom of the real mark. Those who attain this wisdom will ultimately be free from suffering and attain eternal joy; therefore, while the gate differs from the previous compassion, the benefit is equal. If contrasted with [compassion] oriented toward dharmas, it is also because of real wisdom that all is empty; therefore, the three compassions do not differ in benefiting beings. That the commentary does not say so is an abbreviation. Fourth, citing the benefits to encourage cultivation. The sub-headings divide into three: First, directly citing the benefits to encourage. Attaining rebirth in Sukhāvatī means seeing all the Buddhas of the ten directions; therefore it is said, 'born before the Buddhas.' When the contemplation of the dharmakāya is completed, one has already entered [the stage of] resemblance; therefore, upon arriving there, one immediately realizes the non-arising [of dharmas]—the bhūmis of the Separate Teaching and the abodes of the Perfect Teaching. The commentary's explanation is divided into four: First, 'Casting off the body...' and so on repeats and explains. Second, 'Like a person...' and so on clarifies through an analogy. Practicing a skill is like cultivating contemplation; from youth to adulthood illustrates contemplation progressing from subtle to prominent; what is accomplished becoming exquisite illustrates being born in that land and personally seeing the true Dharma. However, this is only an analytical analogy for 'this mind makes the Buddha'; the practitioner should, in a single thought, completely illuminate the meaning of 'being the Buddha' and 'making the Buddha', so as to accord with the present sūtra's seeing the Buddha by means of contemplation. Third, 'Because according with...' and so on concludes and demonstrates. Fourth, 'Therefore the Pratyutpanna...' and so on cites proof. Second, pinpointing the method of contemplation. The marks number eighty-four thousand; contemplating them all at once is difficult to accomplish, so it instructs to contemplate solely the white curl between the eyebrows like five Mount Sumerus. If this contemplation succeeds, all eighty-four thousand will appear; this is the essential gate. The commentary's explanation has two parts: First, 'From one...' and so on cites the sūtra. Second, directly demonstrating, with four parts: First, 'As in the Contemplation...' and so on cites another text to demonstrate the two measurements of the white curl. This clarifies Śākyamuni's superior and inferior marks by analogy with Amitāyus. The sūtra clarifies the inferior marks; the treatise clarifies the superior marks. 'And so on' refers to the earlier commentary's statement: 'One zhang and five chi in length, the curl having eight prisms, and five cun in circumference.'

Second, from "Therefore the text [says]" downward, based on this sūtra, it explains that [this] is difficult for the minds of ordinary beings to reach. This is the scriptural passage in the seventh "Miscellaneous Contemplation". Third, from "It is precisely appropriate" downward, it directly points out how beginners contemplate what easily manifests. This is the Great Master's specific indication of the essential method for beginners to enter the gate by directly contemplating the Buddha's physical marks. If, following the expedients of the setting sun, water, and ice, one then enters the contemplations of the ground, trees, throne, image, and so forth, so that the mind attains fluency and the contemplation is already vast and deep, such a practitioner may naturally contemplate in accordance with the measurements of that [white] ūrṇā, causing the eighty thousand marks to manifest naturally. Thus, instructing one to contemplate the ūrṇā mark of the inferior response [body] is for those who have not yet cultivated the preceding contemplations, as well as those who have cultivated them but whose contemplation is not yet successful; hence, regarding the Buddha's body, it specifically designates marks contemplatable by beginners as the gateway to samādhi. Practitioners must know that the objects relied upon may be superior or inferior, but if one can contemplate, all contemplations must suddenly illuminate them as identical to emptiness, conventionality, and the middle, because both superior and inferior marks are made by the mind and are the mind. Fourth, specifically indicating that when contemplation is achieved one sees in accordance with that [body], in two [parts]: First, from "If one attains" downward, it directly shows [this]. Because of performing this contemplation of the inferior response [body's] ūrṇā, the contemplation gradually deepens and stabilizes so that one succeeds in achieving genuine and semblance buddhamanasikāra-samādhi, and only then is one able to see in accordance with that superior physical mark. Second, from "The Treatise on Great [Wisdom]" downward, it cites scriptural testimony. It cites this instance of Śākyamuni's superior body preaching the Dharma, which enhances the buddhamanasikāra-samādhi of the stages of genuine and semblance [awakening], analogizing it to those eighty thousand physical marks and excellent characteristics of Amida, which only persons of genuine and semblance [awakening] can contemplate and see. Third, from "Seeing the absence" downward, it concludes based on contemplation. Fifth, from "Making this [contemplation]" downward, it reveals the heterodox and orthodox natures of contemplation. However, the meaning of this Buddha-contemplation is fully explained in the commentary on the title; since the text of the subcommentary is brief, students have many doubts. If it is not explained, there would be no path to practice and cultivation; therefore, I will again rely on questions and answers to clarify the object and contemplation. Question: This sūtra's contemplation of the Buddha speaks only of eighty-four thousand physical marks and excellent characteristics, whereas the Avataṃsaka speaks of the number of physical marks and excellent characteristics as being dust motes of ten Lotus Treasury worlds; what is spoken in the two sūtras differs as vastly as heaven and earth. That sūtra precisely corresponds to the marks of the noble and extraordinary [body], whereas this sūtra refers to the birth-body of Anyang. Why does the Subcommentary state that the marks commonly seen by ordinary beings and the Small Vehicle are the noble and extraordinary [body]? Answer: Our school's classification of the sixteen-foot [body] and the noble and extraordinary [body] is not determined strictly by dividing them according to whether the physical marks are many or few; it is strictly distinguished in terms of sympathetic resonance with the true [truth] and the middle [truth]. For example, the Shared Teaching explains the meaning of the combined body: those who see mere emptiness behold only the sixteen-foot [body], whereas those who see non-emptiness behold the noble and extraordinary [body]. The birth-body originally caters to capacities of the Tripiṭaka and Shared [teachings], while the noble and extraordinary body responds to the assemblies of the Separate and Perfect [teachings]. The teaching characteristics of the present sūtra reside solely in the perfect and sudden; the explanation of the contemplation that is capable of contemplating is the wondrous threefold contemplation, and the explanation of the object that is contemplated is the wondrous three bodies. The commentary's explanation of the present text says that one contemplates the Buddha's dharmakāya, and in terms of stage, this corresponds to the seventh faith of the Perfect Teaching, directly relying on the noble and extraordinary contemplation of the mind of the boundless forms and marks of the Dharma-nature, so as to cause their buddhamanasikāra-samādhi to increase. Based on what meaning could one say that it is a birth-body? Using the perfect and sudden contemplation to reveal the body of the Tripiṭaka and Shared [teachings] is simply inadmissible. Question: The noble and extraordinary [body] is characterized by sitting on a flower king and possessing marks as numerous as the dust of the [Lotus] Treasury, whereas the birth-body is characterized by the thirty-two marks and the form of an elderly monk; the texts are prominent and clear, so how can you say they are not distinguished by their physical marks and excellent characteristics? Answer: Explaining the Buddha-bodies of the four teachings in terms of physical marks is stated according to what is predominant and superior; it is not yet the precise basis from which the physical marks arise. Their basis is the two principles of provisional and real, the two contemplations of emptiness and the middle, and the two consciousnesses of phenomenal [discrimination] and karma; if divided according to these, the birth-body and the noble and extraordinary [body] are as clear as pointing to the palm of one's hand. Therefore, the Commentary on the Suvarṇaprabhāsa states: "The sixteen-foot body Buddha abides in the true truth; the combined-body Buddha of the sixteen-foot and the noble and extraordinary bodies abides in both the true [truth] and the middle [truth]; the noble and extraordinary body Buddha abides in both the conventional [truth] and the middle [truth]; the dharmakāya Buddha abides in the Middle Way." Because these are based on the two principles, there are two Buddhas; because the two consciousnesses of sentient beings contain the causes for the two contemplations, they induce the two Buddhas. As for the two consciousnesses, the Treatise on the Awakening of Faith says: "There are two kinds of Buddha functions: First, that which relies on the consciousness that discriminates phenomena. That which is seen by the minds of ordinary beings and [followers of] the two vehicles is called the response body, because they do not know that it manifests from the evolving consciousness. They see it coming from outside and grasp boundaries of form, being unable to know it completely. Second, that which relies on the karmic consciousness. That which is seen by the minds of bodhisattvas from their first generation of the aspiration [for awakening] up to the ultimate ground of bodhisattvas is called the reward body. The body possesses measureless forms, forms possess measureless physical marks, physical marks possess measureless excellent characteristics, and the environmental reward in which it abides is also measureless. Its various adornments, manifesting in accordance with what is displayed, are boundless, inexhaustible, and free from the marks of limitation; responding to what is appropriate, they can always be maintained without destruction or loss. Such merits are all accomplished by the perfuming of non-outflow practices such as the pāramitās, and by the perfuming of the inconceivable. Being replete with measureless marks of bliss, it is therefore called the reward [body] (end of quote)." Thus the Buddha functions are displayed depending on the two consciousnesses. The response [body] is the birth-body, and the reward [body] is the noble and extraordinary [body]; the treatise's meaning fundamentally distinguishes the two bodies by seeing [it as] coming from the outside and grasping boundaries of form, versus knowing the evolving consciousness and manifesting free from the marks of limitation. However, one must realize that the provisional principle is merely empty and does not inherently possess mind and form; therefore, it causes the Buddha's body to be coextensive with karma and conditions, being extinguished forever once it is born; hence it is called the birth-body, termed 'response' or 'transformation', its essence being impermanent. The real principle is not empty; inherent nature possesses the five skandhas; arising and ceasing in accordance with capacities, the skandhas of nature are ever present; it is termed 'dharma' or 'reward', and also termed 'noble and extraordinary', its essence being permanently abiding. One must know that those who rely on the phenomenal consciousness see only the response body and cannot behold the reward [body], because it is coarse and shallow and does not reach the depths. Those who rely on the karmic consciousness not only behold the reward [body] but can also see the response [body], because they know that the entire substance gives rise to the two functions; whether displaying large or small, each and every one is boundless; none is not noble and extraordinary, all requiting the real cause, and all can be called 'reward'. Therefore, Words and Phrases of the Lotus Sūtra states: "The three lands of Common Residence, Expedients, and Self-nature are all the places of the fruition-reward of wondrous form and wondrous mind." Thus we know that when bodhisattvas see the Buddha with the karmic consciousness, all boundaries are free from boundaries; how could this compare to the Buddha of the Tripiṭaka and Shared [teachings]? Only now do we know that Master Zhizhe and Master Aśvaghoṣa have precisely and thoroughly distinguished the birth-body from the noble and extraordinary [body], exhausting its meaning. Question: Distinguishing the two bodies according to the quantity of physical marks already has a clear meaning; why is it necessary to distinguish them through noumenal contemplation and with respect to the consciousnesses? Answer: Although the marks numerous as dust motes of the Lotus Treasury and the eighty-thousand marks are noble and extraordinary, the thirty-two marks are not confined to the birth-body. Why is this? Because persons of the Perfect [Teaching] know that the entire dharmadhātu constitutes the thirty-two marks as well as the eighty-thousand and [Lotus] Treasury dust-mote marks and characteristics; therefore, all three grades of marks can be called an ocean. Since each and every mark is boundless and bottomless, they can all be named 'noble and extraordinary'. Therefore, the Great Calming and Contemplation and its Auxiliary Commentary take the thirty-two marks of the Lotus Sūtra, the eighty-thousand marks of the Contemplation of Amitāyus, and the marks numerous as dust motes of ten Lotus Treasury [worlds] of the Avataṃsaka as identical manifestations of the dharmakāya cultivated and developed through the path factors of the Separate and Perfect [teachings], directly refuting the marks of the Tripiṭaka and Shared [teachings] as not being extraordinary; this proves that the ocean of marks discussed across the three sūtras are all noble and extraordinary, though having general and specific [applications].

The thirty-two [marks] apply to both: the Great [Vehicle] sees them as boundless, while the Small [Vehicle] sees their delimited boundaries. If they are [as numerous as] the dust motes of the treasury or eighty thousand, this pertains only to the Great, not to the Small. If this is not distinguished equally by means of noumenal contemplation, this meaning is lost entirely. Therefore, when the Dragon-King Nāgarāja praises the Buddha in the Suvarṇaprabhāsa, the sūtra text only lists the thirty-two marks and a circular halo of one fathom; yet the commentary judges it, saying: 'It directly praises the exalted and distinctive [body].' Thus we know it is not necessarily by the vast number of marks that it is considered the exalted and distinctive [body]; it is seen simply through the wondrous contemplation of the non-empty. Question: When a practitioner views the inferior manifest [body] and speaks of the round Buddha marks, these can only be identical to the dharmakāya and the self-enjoyment [body], not identical to the exalted and distinctive [body]. For the exalted and distinctive body exists only when it is manifested; when not manifested, it does not exist. How could seeing the non-empty allow one to see the marks of the exalted and distinctive [body] of oneself without waiting for the Buddha to manifest it? Answer: Since the exalted and distinctive body is paired with the physical body of birth, distinguishing between body and non-body, permanent and impermanent, and so forth, to say now that the inferior manifest [body] is identical only to the dharmakāya and self-enjoyment [body] but not identical to the exalted and distinctive [body] would mean that the life-span belongs to the exalted and distinctive, while the physical marks belong by themselves to the physical body of birth. Dividing them like this loses [the correct meaning] whether moving forward or backward. One must realize that for a practitioner, there is no seeing that is not the power of the Tathāgata. The Tathāgata observes capacities without ever making an error; when someone requires a manifestation, he manifests it for them—as with the numerous marks and vast bodies in the Brahmajāla, the Avataṃsaka, and this sūtra. For those who do not require a manifestation, he adds his power, causing them not to grasp delimited boundaries regarding the inferior body, and to see the thirty-two marks as boundless. Knowing that the sixteen-foot [body] is the dharmadhātu itself, [the bodhisattva] Upaśānta could not see the crown of his head, and Maudgalyāyana could not reach the end of his voice. Since the sixteen-foot body and voice could not be exhausted at their limits even by these two sages, how could the person of the Perfect [Teaching] later on not see the boundless immediately in the inferior, without having to wait for each and every manifestation before seeing it? Were it not so, what would be the use of perfect understanding? What would be the use of karmic consciousness? If it were only identical to the dharmakāya and self-enjoyment [body] and not identical to the exalted and distinctive [body], this claim would completely contradict the meaning of sudden perfection. Why? As the Shiqian explains: 'Because form is boundless, prajñā is boundless,' saying, 'The five aggregates are noumenon; therefore the aggregates themselves are the prajñā of true reality, and thus all are boundless.' Because it is due to noumenon that phenomena are boundless, since the self-enjoyment body realizes the perfection of noumenon, how could it not be boundless immediately in the inferior? Practitioners should understand: this current wondrous contemplation contemplates the dharmakāya of the Buddha and sees eighty-four thousand marks, which is not like the Suvarṇaprabhāsa, which only sees the absence of delimited boundaries within the inferior body. Here, it is the Buddha's full dharmadhātu-body responding to the contemplation of perfect resemblance and manifesting an extraordinary body, not the ordinary body and ordinary marks of that land. If it were that [land's] ordinary body, it would be the thirty-two marks in the Pratyutpanna[-samādhi]. Here he specially manifests eighty-four thousand excellent marks and radiant lights. The sūtra text itself says: 'The measure of the body is boundless, beyond the reach of the mental power of ordinary persons.' This directly parallels the Vimalakīrti's 'Like Mount Sumeru appearing in the great ocean, peacefully seated upon a lion throne of manifold jewels,' the Bhaiṣajyaguru's 'Towering and majestic, like the moon among stars,' and the Da zhidu lun's 'The exalted and distinctive body of boundless forms and features.' The exalted and distinctive [bodies] explained in these sūtras and treatises do not differ in the slightest from what is manifested now. Since those boundless forms and features are called the exalted and distinctive [body], when this [sūtra] says the measure of the body is boundless, how could one call it a physical body of birth? Question: To say that the Dragon-King Nāgarāja's praise of the exalted and distinctive marks was not an active manifestation is incorrect. For that commentary explains the exalted and distinctive body as 'towering and majestic.' If it were not manifested, why would it be called 'majestic'? Answer: Regarding the dust-mote marks of the Flower Treasury, the Avataṃsaka Sūtra lists ninety-seven names, which do not correspond at all to the praise of the Dragon-King Nāgarāja; moreover, there is no talk of the physical marks being high and vast, which proves that it is not a specially manifested mark. It is simply because in the Dragon-King Nāgarāja's words there is a wondrous expression incomprehensibly showing that the inferior contains the superior, and the Great Master saw the place where he grasped the intention; therefore the commentary says 'towering and majestic.' The place where the intention was grasped is the general praise: 'The Buddhas are pure, subtle and wondrous, tranquil and extinguished.' 'Pure' is purity among the four virtues, which certainly does not lack permanence, bliss, or self. Is 'tranquil and extinguished' not the meaning of nirvāṇa? Being called 'subtle and wondrous' is the secret treasury of the great cessation and crossing over. Since the general crowns the particular, the thirty-two marks universally adorn the three bodies. As the physical body of birth, they are produced from the hundred blessings, and seeing them brings no satiation. As the exalted and distinctive body, form has no delimited boundary, and the inferior is immediately majestic. As the nature-of-dharmas body, the nature of form is itself wisdom, and dharma-gates serve as marks. The commentary says: 'These three are neither longitudinal nor horizontal. If they were longitudinal, horizontal, identical, or different, they would not be pure, nor subtle and wondrous, tranquil and extinguished.' Does this not mean that the person of the Perfect [Teaching] understands that the three bodies are the secret treasury? The secret treasury is the total entity of the dharmadhātu: one subsumes all, phenomenon and phenomenon contain each other; its responsive functions are boundless, not apart from the tip of a fine hair; its marks and features are the most inferior, yet equal to empty space. Therefore, in the Lotus Sūtra, the dragon girl praises the Buddha: 'The subtle, wondrous, pure dharmakāya / Is endowed with the thirty-two marks.' This clearly is the inferior manifest [body]; because the dharmakāya possesses them, every mark is exalted and distinctive. For this reason, Jingxi equates it with the Avataṃsaka: 'Every mark and feature is equal to empty space.' Furthermore, the Wenju says, 'Each and every mark is an ocean of the dharmadhātu,' and the Miaoxuan says, 'The body within the soiled garments is truly the Elder,' which the Shiqian explains as: 'that is, the adorned Elder.' Is the adorned Elder not the exalted and distinctive [body]? Why wait for it to be manifested? Moreover, Miaole says: 'If one conceals the first three bodies and speaks from the perspective of the superior, this does not mean that empty space itself is called the round Buddha.' Before the Lotus Sūtra, the three Buddhas were explained separately due to their being divided by biased and small [teachings]. When arriving at this sūtra, discerning the superior from the inferior, the three are immediately one. If the Lotus Sūtra were only identical to the dharmakāya and did not possess the exalted and distinctive [body], taking empty space itself as the round Buddha while not possessing the exalted and distinctive, how could it be called 'discerning the superior from the inferior, the three being immediately one'? Question: The Fahua wenju says: 'The Dilun masters say Prabhūtaratna is the dharmakāya. Citing Nanyue to refute them, it says: "The dharmakāya has no coming and no going; the reward body is towering and majestic; the manifest body universally appears everywhere. If one takes these here as the three Buddhas, they do not exhaust their entities; they are merely symbolic representations. Prabhūtaratna symbolizes the dharma-Buddha; Śākyamuni symbolizes the reward-Buddha; the emanations symbolize the manifest-Buddhas."' The commentary explains: '"No coming" means he should not come from the east. "No going" means he should not leap out. "Towering" means he should not be within the stupa. "Manifest body" means he should not be only this. If it is not even the manifest body, how could it possess the three bodies? Since it says towering should not be within the stupa, we certainly know the reward-Buddha must manifest a vast body. If being immediately inferior could be called the reward [body], what would be the harm in being within the stupa?' How could he refute the other? Answer: This refutes the Dilun masters who did not understand symbolic representation, genuinely taking the relic itself to be the dharmakāya. Therefore the commentary refutes them, saying: 'If it is not even the manifest body, how could it possess the three bodies?'

Furthermore, because ordinary people in the world do not know the wondrous opening of the provisional in the Lotus Sūtra—which reveals the superior right in the inferior—and merely cling to a great body with many marks as being the reward body, the commentary refutes their view by saying, "One of imposing stature could not be contained within the stūpa." This applies the common understanding of worldly people in order to refute them, but one must not rely on this to claim that the marks in the Lotus Sūtra are not the exalted body. It is just as the Record says: "When it is not even the response body, how could it possess all three bodies?" This is likewise not our school's definitive discourse. As Jingxi noted based on the treatise: "If one knows that the nature of an image pervades empty space, the three bodies are fully present and the four virtues suffer no diminution. If even an image of mud or wood possesses the three bodies, how could the relic of the whole body not possess them?" Although he cited texts in a roundabout manner wishing to make it not a reward body, in the end he could not cause the Lotus assembly's faculties to see the Buddha with anything other than karmic consciousness.

Question: The Commentary on the Sūtra of Invoking Avalokiteśvara states: "'Immeasurable' has two meanings. If it is the physical body's immeasurability, it is an immeasurability that has measure; if it is the dharmakāya's immeasurability, it is an immeasurability without measure." The Great Treatise states: "The dharma-nature body's physical forms are limitless; the exalted body is like empty space." Since it says "dharma-nature body", it is called the exalted body only because it is unceasing. Now the ninth contemplation contemplates the Buddha's body, and the tenth contemplation contemplates Avalokiteśvara's body. Since Avalokiteśvara is a bodhisattva bound to one more birth, this proves that the Buddha undergoes cessation; is this then not the physical body that is immeasurable with measure? How can this body be considered the exalted body?

Answer: Succession in the Tripiṭaka and Common Teachings indicates that the Buddha has measure; succession in the Separate and Perfect Teachings reveals that the Buddha is immeasurable. This is because all Tathāgatas of the ten directions and the three times have no distinction of self and other and mutually perceive one another; they share the same dharmakāya and the same wisdom. When the bodhisattvas' capacity lapses and the Tathāgata's response ceases, it is called succeeding to the Buddha's position; this is truly different from the Tripiṭaka and Common Teachings where the preceding Buddha definitely passes into cessation and the subsequent Buddha definitely arises to succeed him. Hence in the Golden Light Sūtra, when the four Buddhas descend to the chamber, the commentary explains: "If one sees the four Buddhas sharing the same exalted body, one body and one wisdom, it is the constant body, because their assembly of disciples is single. If one sees the bodies of the four Buddhas to be different, they are responsive transformations, because the assembly of disciples is multiple." Thus we know that the two bodies are distinguished solely by being identical versus different, constant versus non-constant. In the Tripiṭaka and Common Teachings there are three vehicles, so disciples are multiple; in the Separate and Perfect Teachings there are solely bodhisattvas, so disciples are single. How could it be debated based on the number of marks and signs? Since it is one body and moreover called a constant body, how could one vertically divide it into future and present, or horizontally discuss self and other? Therefore, we know that Avalokiteśvara's succession to the position of the dharmakāya all the more reveals the exalted body that is immeasurable without measure.

Furthermore, the Avataṃsaka Sūtra details the Buddha's body through the eight phases, which is already the exalted body; how is the discussion of succession here any different from that, such that you claim it is a physical body? Thus we know that the present Buddha is the body of the total dharmadhātu, and therefore cessation is non-cessation; Avalokiteśvara's succession means that birth is non-birth. Being neither ceasing nor arising, the principle of the constant body is established, and the exalted marks are made manifest.

Question: The Buddha contemplated here is six hundred thousand nayutas of koṭis of yojanas tall. Although said to be tall and great, this is merely the body constantly seen in that pure land. How is this known? For instance, in the Lotus Sūtra, when Bodhisattva Gadgadasvara of the land of Pure Light Adornment wished to come to the sahā world, that Buddha admonished him: "Your body is forty-two thousand yojanas, and my body is six million eight hundred thousand yojanas. When you go to that land, do not give rise to thoughts of inferiority regarding the Buddha and bodhisattvas." Thus we know that the constant body in a pure land is tall and great; how can a constant body be taken as the exalted body?

Answer: Among lands of common residence, the land of Pure Light Adornment exclusively expounds the sudden teaching, like the land of Many Fragrances in the Vimalakīrti Sūtra; because those whom it receives are purely bodhisattvas, it displays only a tall and great body. The Buddha knew that the assembly led by Gadgadasvara did not know the wonder of opening the provisional in the sahā world and would rashly give rise to ridicule that it was definitively small. Therefore, through Gadgadasvara he cautioned those who had not yet comprehended, intending to lead them to awaken to the superior that is identical to the inferior and to the secret and wondrous provisional. Since he admonished not to give rise to thoughts of inferiority, he was leading them to give rise to the mind of the exalted body. If this were not so, how could all have attained the samādhi of universal manifestation? In the land of Anyang, both gradual and sudden are expounded, because śrāvakas and bodhisattvas share the Saṅgha together. Therefore, the Buddha is caused to display both the physical body and the dharmakāya. The thirty-two marks apply to both the physical and dharma bodies, seen by both great and small alike. As for the eighty thousand marks, they are restricted to the dharmakāya, and only the sages and worthies of the Mahāyāna can see them.

For this reason, many sūtras speak of Amida's physical body and constant marks; I will now briefly point them out. The Shorter Amitābha Sūtra says, "The lotus flowers of that land are as large as carriage wheels." The Longer Amitāyus Sūtra says, "Amida's bathing pool is forty-eight thousand li wide." Judging the primary reward by the environmental reward, his body is not exceedingly great. The Pratyutpanna-samādhi Sūtra says, "Amitābha Buddha has thirty-two marks." This sūtra says, "Those accustomed to the small vehicle, upon being born there, immediately see the Buddha, hear the Dharma, realize the fruit of the small vehicle, and see yet another body of one zhang six chi or eight chi." Are these not the constant body and constant marks? As for the eighty-four thousand marks contemplated here, only those in the true and resembling ranks of the Separate and Perfect Teachings can see them. Therefore, regarding the lower birth of the upper grade, the commentary assesses that one has already ascended to the rank of habit nature; born there, for seven days one sees the Buddha's marks indistinctly in mind, and after three weeks one sees them clearly and hears all sounds expounding the wondrous Dharma. Only in the upper birth of the upper grade, the rank of path nature, does one see all marks fully equipped immediately upon being born there, and the luminous jeweled groves all expound the wondrous Dharma, whereupon one awakens to the unproduced. Bodhisattvas of the three stages of worthies, relying on karmic consciousness, know that the Buddha is manifested by the mind, and so clarity or obscurity is debated in terms of the exalted body. Those accustomed to the small vehicle and ordinary beings, relying on phenomenal consciousness, do not debate clarity or obscurity in terms of the exalted body. Truly this is because, although they attained birth through dedication of merit at the end of life, the Buddha accords with their original habit and so temporarily uses the small vehicle to cause them to realize the fruit. Since he expounds the Dharma of impermanence, suffering, and emptiness, he must respond with the marks and signs of the physical body. The body of the bathing pool with thirty-two marks precisely addresses these faculties. Thus the Pratyutpanna-samādhi Sūtra says, "He expounds the sūtra among the assembly of bodhisattvas," and also says, "He expounds the sūtra among the assembly of bhikṣus." Be confident that the thirty-two marks are commonly seen by both great and small persons. Therefore, at the beginning of the contemplation method in that sūtra, without relying on the sun or ice, one directly contemplates these marks, precisely because this is an object that the ordinary mind can conceive. As for the eighty thousand marks, they are the wondrous body displayed by that Tathāgata to advance the buddhamanasikāra-samādhi of deep ranks, and are beyond the power of the ordinary mind. For this reason, this sūtra first directs one to contemplate the sun.

The commentary's explanation corresponds to the lower birth of the lower grade, which proves that the contemplations from ice to the imagined ground belong to the lower three grades, corresponding to people of names and words. Next, upon attaining samādhi, seeing the real ground corresponds to entering the contemplations of practice, the first and second grades. Next, contemplating the jeweled trees, pools, and pavilions up to the completion of the general contemplation corresponds to the third and fourth grades. When the contemplation of the jeweled throne is completed, it corresponds to the fifth grade.