大般涅槃經集解 10.9

10.9

案僧宗曰：尋此釋意，從初至非識離心以來，偏明真應不異也。從非識離心以下，就不即以明義也。非人天身者，位過五道也。智秀曰：尋此答旨，有二別：第一先以四科廣解法身之相，第二結也。第一科，從此訖「如來之身非身」，先明非惡身，以約迦葉難也；第二從「是身」訖「非識」，就名相中辨不生不滅身也。即以兩緣釋之：初從「不集不脩」以下，明不從集起也；次從「無有動搖」以下，明在果不復更隨緣造業。以此二緣，知法身不生滅也。第三從「離心亦不離心」以下，帶應明本，正顯應由本有故，本從於應以制名也。第四從「如來之身成就」以下，向雖以三緣顯法身相，皆是名相中者，未盡其美，乃更明法身妙絕眾相，非謂無法可名，正以法身德廣非下地方言所能盡耳。

Sengzong comments: Examining the intent of this explanation, from the beginning up to 'free of consciousness and apart from mind', it specifically clarifies that the true and the responsive are not different. From 'free of consciousness and apart from mind' onward, it clarifies the meaning in terms of non-identity. 'Not a body of humans or gods' means that its state surpasses the five destinies. Zhixiu says: Examining the purport of this answer, there are two distinctions: first, it broadly explains the characteristics of the dharmakāya using four categories; second, the conclusion. In the first category, from this up to 'the body of the Tathāgata is not a body', it first clarifies that it is not an evil body, to constrain Kāśyapa's objection. In the second category, from 'this body' down to 'free of consciousness', within names and characteristics it discerns the unborn and unceasing body. This is explained through two conditions: first, from 'not gathered and not cultivated' onward, it clarifies that it does not arise from collection; next, from 'without agitation or motion' onward, it clarifies that in the fruit, one no longer creates karma according to conditions. Through these two conditions, one knows that the dharmakāya is neither born nor ceases. In the third category, from 'apart from mind yet not apart from mind' onward, by carrying the response it clarifies the origin, directly revealing that because the response arises from the origin, the origin derives its designation from the response. In the fourth category, from 'the Tathāgata's body accomplishes' onward, although the characteristics of the dharmakāya were revealed earlier through three conditions, these were all within names and characteristics and did not exhaust its beauty; hence it further clarifies that the dharmakāya wondrously transcends all characteristics—not meaning that there is no Dharma that can be named, but precisely because the virtues of the dharmakāya are vast and cannot be exhausted by the local dialects of the lower stages.