大般涅槃經疏 8.12

8.12

Vajra is that which illustrates; body is that which is illustrated. Vajra has four meanings: 1. purple-burnished gold essence, the foundation of the world; 2. its substance is firm and solid, unable to be invaded or damaged; 3. its function is keen and sharp, with nothing able to stand before what it targets; 4. its color is unfixed, glittering and dazzling to behold. The gold essence illustrates the Dharma-body reaching the ultimate and gathering all phenomena. The substance being firm and solid illustrates being permanent, unchanging, detached from the hundred [negations] and severed from the four [propositions]. Keen and sharp illustrates being quiescent yet constantly illumining, greatly awakened and greatly luminous. Unfixed illustrates being unobstructed, sovereign, and pervading all places. Now, the Dharma-body is endowed with immeasurable virtues; here it properly explains being detached from the hundred, severed from the four, firm and solid, and permanent, answering the earlier question on the vajra. If titled from that which illustrates, it is called the Chapter on the Vajra; if titled from that which is illustrated, it should be called the Chapter on the Dharma Body. This combines both the doctrine and the metaphor in the title, hence it is called the 'Chapter on the Vajra Body'. Furthermore, although there were thirty-four questions above, they universally share a single intent, simply on account of longevity. The vajra body is precisely the solid strength that cannot be destroyed; the Dharma-body is the permanent body, not a body sustained by coarse food, perfectly pervasive without separation. If one understands longevity, one understands the vajra body, and so on up to being thoroughly versed in all questions; if one does not understand longevity, neither does one understand the vajra body or any of the other phrases. For those who do not understand, it is analyzed and explained further. If the general represents the title, it is not devoid of specific meaning; if the specific represents the title, it is not devoid of general meaning. If the general does not represent the title, then the general is not general; if the specific does not represent the title, then the specific is not specific. Being neither general nor specific, it is yet general and yet specific. Now, in accordance with the specific intent, it explains the vajra body in answer to the second question. Someone explains: Longevity is the dharma, and this dharma belongs to the person; vajra is the person, and this person possesses longevity; solid strength is the function. This distinguishes general and specific based on the differences of person, dharma, essence, and function. Now I clarify: if one wishes to differentiate equally, why not accord with the text? The preceding text says: 'I bestow upon you permanent life, form, strength, ease, and unobstructed eloquence.' This was briefly stated earlier, and now it is broadly explained: 'longevity' is permanent life; 'vajra body' is permanent form; 'solid' is permanent strength; 'names and virtues' are permanent ease; 'four characteristics' are permanent unobstructed eloquence. The later extensive answers to the questions also do not depart from these five fruits of permanence. Being five fruits, they are specific; being permanent, they are general. Whether specific or general, whether bound together or dispersed, they are neither aggregate nor specific, neither bound nor dispersed, sovereign and unobstructed. Directly explaining that the general and specific share a single intent comprehensively encompasses the principle and meaning; deduced, it becomes clear on its own, so it will not be elaborated. Furthermore, others explain long life and short life, destructible and indestructible, permanent and impermanent, etc., as two separate extremes that do not concern each other. Neither long nor short, neither destructible nor indestructible, neither permanent nor impermanent, are placed outside the two extremes. This is vertical, horizontal, and mutually distinct, which is just one approach and not the correct intent of the sūtra. Now it is not so: precisely being long, it is short, hence entering extinction in the withered grove; precisely being short, it is long, hence entering extinction in the flourishing grove. The pair in the east is spoken to shatter impermanence by teaching permanence, which is neither short nor long. Between the Twin Trees is the middle-way dharmatā that is neither flourishing nor withered. In paramārthasatya, when one is middle, all are middle; flourishing is the real, and when one is real, all are real; withered is the conventional, and when one is conventional, all are conventional. The three truths are the single truth; the single truth is the three truths. Difference is non-difference; non-difference is difference. Neither different nor non-different, yet different and yet non-different. The realm of all Buddhas is fully endowed with such incomprehensibility and indestructibility, hence it is called the 'Chapter on the Vajra Body'.