English (machine translation)

Language: English
Extent: 69 passages, 20,583 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1783 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 40 parts
2 — 29 parts

Text

1.1

Expounded by the Great Master Zhizhe of Tiantai under the Sui.

This Suvarṇaprabhāsa is profoundly deep and measureless. Even empty space cannot serve as an analogy for its height and breadth, so how could the weight of mountains or drops of the ocean ever fathom its limits? The blazing splendor of the solar disk is not something an infant can gaze up at; the oars and rudders of a great vessel—how could a newborn infant take hold of them? The realm traversed by the buddhas surpasses the purity traversed by all bodhisattvas, so how could the minds and mouths of those of the two vehicles ever conceive of or speak of it? If worldlings in vain wish to speak of it, to speak is to compromise its reality; if they in vain wish not to speak of it, silence leads to error. Both are untenable. If one wishes to speak of it, speaking is also impossible; if one wishes to keep silent, silence is also impossible. Therefore, in the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, a brahmacārin says: “It is not by internal contemplation that one attains this bodhi; it is not by external contemplation that one attains this bodhi; nor is it by both internal and external contemplation that one attains this bodhi.” The sūtra says: “All are beyond thought and speech. Furthermore, production of production cannot be spoken of; production of non-production cannot be spoken of; non-production of production cannot be spoken of; non-production of non-production cannot be spoken of.” Yet because there are causes and conditions, it can also be spoken of: taking “gold” as its title, this title surpasses all precious gems. Taking dharmatā as its substance, its meaning takes the profound and wondrous merits of the bodhisattva adorned by the Tathāgata's wanderings as its gist, and illuminating all the gods so that they give rise to joy in their minds as its function. Hence the text is entitled the king of sūtras, and its teaching subsumes all scriptures. Therefore it is solely precious as a title, solely ultimate as substance, solely profound as gist, solely vast as function, and solely kingly as teaching. For this reason, its non-dual substance is ever protected and maintained by the four Buddha World-Honoured Ones, and the same is true of the three periods of time and the ten directions. All bodhisattvas throughout other realms pay homage from afar; tree deities and virtuous women personally weep tears as they praise it. The gods cover it with divine majesty; the earth spirits moisten it with terrestrial richness; the deity of Great Eloquence augments it with the path of eloquence; the deity of Merits enriches it with wealth and jewels; all states of existence are completely dried up; and the three evil destinies are freed from burning torments. In short, all unprecedented phenomena throughout the worlds entirely manifest. Therefore, King Suvarṇaprabhāsagarbha praised it throughout the three periods of time, and the earth deity made a vow to protect those who expound it. Since supreme sages do so, how much more so should human beings? Daring to rely on this meaning, I venture to raise my voice, hoping that a drop of dew entering the sea or birds flying toward the mountain may truly depend on this slight condition to share equally in the salty flavor.

1.4

In preparing to explain this sūtra, it is broadly divided into two parts: first, explaining the title; second, explaining the text.

1.5

Explaining the title consists of five sections: first, explaining the title; second, discerning the substance; third, clarifying the gist; fourth, discussing the function; fifth, determining the doctrinal characteristics. Regarding these five chapters, they are broadly divided into two parts: first, a general explanation; second, a specific explanation. The general explanation is further divided into two parts: first, the order of arising; second, differentiation.

1.6

As for the order of arising, in this Sahā world sounds perform the buddha-work: one may first hear the title from a good spiritual friend, or hear the title from a sūtra scroll, and therefore the title comes first. Because one hears the title, one next recognizes the substance of the Dharma. When the substance is revealed, practice follows next; practice is precisely the gist. When the gist is accomplished, there is efficacy; efficacy is precisely the function. The function is able to benefit beings; because it benefits beings, one teaches others. Hearing the title is the beginning of one's own practice; bestowing teachings is the beginning of transforming others. Possessing both beginning and end—is that not proper only to a sage? The order of arising of the five chapters is like this.

1.7

As for differentiation, “differentiation” means discrimination and analysis. Question: If one is concise, there is only one; if one is extensive, there are immeasurable [sections]. Now, as for these five chapters, going forward they are not extensive, and stepping back they do not constitute conciseness; why are there five? Answer: They are neither concise nor extensive. Because they are not concise, they are not merely one; because they are not extensive, they are not manifold. Being extensive causes one's wisdom to retreat; being concise leaves the meaning incomplete. I now speak from the middle ground, so that the present meaning may be easily understood. Within the five chapters, their relevance is like this. As for “differentiation,” it means distinguishing. The preceding one chapter takes the three characters together as a collective title; the next three chapters branch out the three characters as specific [aspects]; the final chapter combines both general and specific to clarify the doctrinal characteristics. Furthermore, the chapter revealing the substance clarifies the principle, while the remaining four chapters clarify phenomena. Furthermore, the preceding three chapters are the cause, while the latter two chapters are the fruit. Furthermore, the preceding four chapters are practice, while the latter one chapter is teaching. Furthermore, the preceding four chapters are practices for one's own benefit, while the latter one chapter is practice for the benefit of others. Furthermore, the preceding four chapters are the noble silence, while the latter one chapter is the noble expounding of the Dharma. Such are the various kinds of differentiation and discrimination. Now, to make an appropriate analogy that clearly contains richness: if there is a jewel inside a bag and one does not reach in and show it to people, no one will know of it. These are all analogies made for the sake of clarity. The jewel inside the bag is an analogy for the collective three characters; reaching in and showing it to people is an analogy for the differentiated three characters. The jewel inside the bag is an analogy for the chapter on principle; reaching in and showing it to people is an analogy for the chapters clarifying phenomena. The rest may all be understood by this analogy.

1.8

Second, as for the specific explanation, it specifically explains the five chapters. Now I first explain the chapter on explaining the title. If one relies on the title in four fascicles, it consists of only three characters and does not have the two characters “Sovereign King” (de-wang). If one relies on the sūtra text, it has the meaning of “king of sūtras.” Whether they are stated or not stated, neither presents an obstacle. Now I explain the title in five parts: first, general and specific; second, translation; third, metaphors; fourth, explanation according to the text; fifth, explanation according to the intrinsic nature.

1.9

Concerning “general and specific”: the teaching has general and specific, and based on the teaching practice is clarified. Practice has general and specific, and through practice principle is revealed. Principle has general and specific. Setting aside practice and principle for now, I shall clarify only the general and specific of the teaching. Principle has no names or characters; names and characters name the principle. It is like empty space having no feet or inches; feet and inches are measured against empty space. The *Devendrarāja-prajñāpāramitā* says: “Dhāraṇī is without letters; letters reveal dhāraṇī.” If viewed from the letters that are able to reveal it, this name is general. If viewed from the reason why they are able to reveal it, this name is specific. What is the general? Whatever is spoken by the sage—a sūtra, a time, a place, a division, a verse, a phrase, a single word—all are letters; from these letters, they are generally referred to as “sūtra.” What is the specific? The specific has four aspects: first, causing conventional truth not to be disordered, pleasing the heart and delighting the ear; second, according with what is suitable for transformation, developing past roots of goodness; third, countering karmic hindrances, causing evil to be eradicated and sins eliminated; fourth, pointing out the principle, bringing about swift and wondrous awakening. Delighting, suiting, countering, and awakening—each has its own reason, and their purports are different, which is termed “specific.” It is like mixing salt and plum to produce various flavors, or crisscrossing warp and weft to produce various embroideries. Following the specific reason, there are the three characters “Suvarṇaprabhāsa” (Gold-Light-Brilliance), which mark the present teaching as distinct from other teachings. Following the general words, there is the single character “sūtra,” which is the general designation for all sūtras. In the present sūtra, the general and specific are designated together, and hence it is called the *Suvarṇaprabhāsa-sūtra*.

1.10

Second, regarding translation: Tripiṭaka Master Paramārtha said, “Fully preserving the foreign pronunciation, it should be called *Suvarṇa-prabhāsa-uttama-indra-rājena-sūtra*. *Suvarṇa* here is called gold. *Prabhāsa* here is called light. *Uttama* here is called brilliance. *Indra* here is called sovereign. *Rājena* here is called king. *Sūtra* here is called scripture. In the foreign country it is also called *pustaka*, which does not exist here.” Furthermore, the omission of the two characters “Sovereign King” leaving only three characters is because the Chinese prefer brevity; the translator condensed it and merely translated it as *Suvarṇaprabhāsa-sūtra*. The translations of other masters do not attain such thoroughness.

1.11

Third, the metaphors. Former sūtra masters used the three characters to symbolize the three virtues: gold symbolized the dharmakāya, light symbolized prajñā, and radiance symbolized vimokṣa. The Great Master [Zhiyi] said: The Abhidharma and treatises only clarify the two bodies of reality and response. If one uses two to explain three, it is awkward within the treatises. If one refers to the sūtra text, nowhere in the sūtra text are the three virtues clarified. If one explains them according to a different doctrine, what doctrine would not apply, so that one exclusively symbolizes the three virtues? As this both contravenes their own treatises and fails to accord with the sūtra, it is not used here. The Dilun masters said: In the substance of gold itself, there is the capability of light and radiance; this symbolizes that in dharmatā, from substance there arises function, which itself possesses the power of prajñā's explanation. They only posit the two meanings of substance and function, and do not need to distinguish light and radiance as different. The Great Master said: Fortunately the Daśabhūmika-śāstra clarifies three buddhas, and explaining the title in terms of the three buddhas would naturally be convenient for the doctrine. Yet abandoning the trikāya to follow substance and function does not accord with the treatise's intent. If one refers to the sūtra text, both the new and old versions explain the trikāya without mentioning substance and function; this also contravenes their own treatise and fails to accord with the sūtra. Where can one go, advancing or retreating? This is not used here. Tripiṭaka Master Paramārtha said, 'The three characters symbolize three kinds of threefold dharmas: first, they symbolize the trikāya; second, they symbolize the three virtues; third, they symbolize the three stages.' Regarding symbolizing the trikāya: the substance of gold is real, symbolizing the dharmakāya; the function of light is capable of illuminating, symbolizing the saṃbhogakāya; and radiance is capable of universally benefiting, symbolizing the nirmāṇakāya. Next, regarding symbolizing the three virtues: gold has four meanings—first, its color does not change; second, its substance is undefiled; third, it can be fashioned without hindrance; fourth, it makes people rich. Gold symbolizes the four virtues of permanence, purity, self, and bliss of the dharmakāya. Light has two meanings: first, it can illuminate and comprehend; second, it can dispel darkness. This symbolizes prajñā's illuminating objects and eliminating delusion. Radiance has two meanings: first, it is without darkness; second, it is broad and vast. This symbolizes vimokṣa: all encumbrances are forever exhausted, and it universally benefits those with whom it has karmic affinity. Next, regarding the three stages: the nature of gold is possessed beforehand, like the stage of the direct cause prior to the path. Light is clear and its substance is manifested, like the stage of the revealing cause on the path. Radiance is without flaw or defilement, like the stage of the conditional cause after the path. That school's analysis states: The dharmakāya is real, while the other two bodies are not real. The dharmakāya is endowed with the four virtues, while prajñā and vimokṣa are each endowed with two virtues. The direct cause is fundamentally possessed, the revealing cause is presently possessed, and the conditional cause is possessed in the future. The Great Master regarded this explanation of the three threefold [dharmas] as failing to comprehend three points: first, cause and effect are not integrated; second, it goes against the perfect and distinct [teachings]; third, it does not match dharmatā. How are cause and effect not integrated? The trikāya and the three virtues are originally names for full fruition, yet now they are separated, leaving the three virtues mutilated and deficient. Why? If the dharmakāya belongs prior to the path, is it the dharmakāya of the fruit, or is it the dharmakāya of inherent virtue? If it is the dharmakāya of the fruit, it should not be prior to the path; if it is the dharmakāya of inherent virtue, why should inherent virtue only possess the dharmakāya? It should also possess the prajñā of inherent virtue and the vimokṣa of inherent virtue (and so on). If one says that prajñā belongs to [the stage] on the path, what kind of prajñā is it? If it is the prajñā of the fruit, it should not be on the path. If it is prajñā partially attained, why would there be no partially attained dharmakāya and vimokṣa (and so on)? If vimokṣa is after the path, then after the path all good qualities universally assemble; why should there only be vimokṣa? Viewed in this way, cause and effect are not integrated. As for going against the perfect and distinct [teachings]: if one gives a perfect explanation, the dharmakāya is permanent, blissful, self, and pure—this is understood of itself (and so on). Prajñā merges with the dharmakāya; since the dharmakāya is endowed with the four virtues, how could prajñā lack the four virtues? Vimokṣa is bliss because it is free from the bondage of results, pure because it is free from the bondage of causes, self because it is free from the bondage of both causes and results, and permanent because it is neither cause nor result. A perfect explanation is complete, without deficiency. If Paramārtha gives a distinct explanation, he should rely on this sūtra. The sūtra states, 'The dharmakāya is permanent and real'; 'real' is the virtue of self. 'The saṃbhogakāya's wisdom is pure'; this is the virtue of purity. 'The nirmāṇakāya's samādhi is pure'; this is the virtue of bliss. The Tripiṭaka Master said that the dharmakāya alone is endowed with the four virtues, while the two bodies are each endowed with two virtues; therefore, both go against the perfect and distinct [teachings]. As for not matching dharmatā: to cite just one sūtra, the Vimalakīrtinirdeśa says, 'The suchness of sentient beings and the suchness of Maitreya are one suchness, without two suchnesses.' This is the dharmakāya of inherent virtue. 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is the prajñā of inherent virtue. 'All sentient beings are the mark of nirvāṇa, which cannot be extinguished again.' This is the vimokṣa of inherent virtue. Do not these three meanings belong to the stage prior to the path, which is fundamentally possessed? How could there only be gold without light and radiance? Furthermore, the Avataṃsaka says, 'At the moment of first generating the mind [for enlightenment], one immediately attains correct awakening; the body of wisdom one possesses is not awakened through another. The pure, wondrous dharmakāya serenely responds to all.' The wondrous dharmakāya is the virtue of the dharmakāya; the body of wisdom is the virtue of prajñā; and responding to all—that is, the response body—is the virtue of vimokṣa. Do not these three bodies, increasing stage by stage like the waxing moon, belong to the initial causal stage on the path? How could there be only prajñā in the causal stage? That the stage after the path is endowed with the three virtues has been explained above; this matter is clear. One should know that prior to the path is the perfect inherent virtue; on the path is the perfect partial virtue; and after the path is the perfect ultimate virtue. How could one suddenly sever them so that each position has only one? Is this not confining the numinous phoenix to a dove's nest, or turning the divine dragon into a rabbit's burrow, humiliating the mighty power of scales and feathers, and not the perfect discourse on dharmatā? When the Master of Tiantai examined the meaning of the sūtra, the doctrine was not like this. Why? The sūtra states, 'Dharmatā is immeasurable and extremely profound; there is no principle it does not encompass.' The text is called the king of sūtras; what does it not subsume? How could it be limited to three times three, nine dharmas? One should know that the three characters universally symbolize all horizontal dharma-gates, thus matching the statement that dharmatā is immeasurable; and universally symbolize all vertical dharma-gates, thus matching the purport that dharmatā is extremely profound. Only then does it accord with the king of sūtras universally collecting all, encompassing all teachings whether vast or broad. This doctrine is profound and extensive, beyond words and thoughts; for now, we provisionally borrow ten kinds of threefold dharmas as an initial doorway. Again, there are three points: first, indicating the ten sets; second, explaining the ten characteristics; third, discerning the ten dharmas. Indicating the ten sets means: the three virtues, the triratna, the three kinds of nirvāṇa, the trikāya, the three kinds of Mahāyāna, the three kinds of bodhi, the three kinds of prajñā, the three kinds of buddha-nature, the three kinds of consciousness, and the three paths. The various threefold dharmas are immeasurable; why take only these ten dharmas? These ten dharmas encompass beginning and end, and we now establish them through two sequences, direct and reverse. First, from the root of non-abiding, all dharmas are established. The three virtues are called the secret storehouse; the revelation of the secret storehouse is due to the triratna; the triratna is due to the three kinds of nirvāṇa; the three kinds of nirvāṇa are due to the trikāya; the trikāya is due to the three kinds of Mahāyāna; the three kinds of Mahāyāna are due to the three kinds of bodhi; the three kinds of bodhi are due to the three kinds of prajñā; the three kinds of prajñā are due to the three kinds of buddha-nature; the three kinds of buddha-nature are due to the three kinds of consciousness; the three kinds of consciousness are due to the three paths. This is establishing all dharmas from dharmatā. If all dharmas are established taking ignorance (avidyā) as the root: all sentient beings are invariably endowed with the twelve links of dependent origination. Through the confusion of the three paths, overturning delusion and giving rise to understanding constitutes the three kinds of consciousness; establishing the cause from consciousness constitutes the three kinds of buddha-nature; giving rise to wisdom from the cause constitutes the three kinds of prajñā; giving rise to practice from wisdom constitutes the three kinds of bodhi; advancing through practice constitutes the three kinds of Mahāyāna; when the vehicle accomplishes the virtue of wisdom, it constitutes the trikāya; when the body accomplishes the virtue of severance, it constitutes the three kinds of nirvāṇa; when nirvāṇa accomplishes the virtue of grace to benefit beings, it constitutes the triratna; and ultimate quiescence entering the three virtues constitutes the secret storehouse. This is the extremely profound and immeasurable meaning in direct and reverse sequences. Again, why is it called immeasurable meaning? It is because one dharma-gate possesses nine dharma-gates. The honor of the three virtues is the triratna; the non-arising and non-perishing of the three virtues is the three kinds of nirvāṇa; the three virtues being complete with all dharmas gathered together is named the trikāya; conveying and carrying is the three kinds of Mahāyāna; being incapable of different destinies is named the three kinds of bodhi; clear and pure awareness is named the three kinds of prajñā; being the Tathāgata-seed is named the three kinds of buddha-nature; discriminating without error is named the three kinds of consciousness; and directly through phenomena accessing principle is named the three paths. In this way, one threefold dharma-gate possesses nine threefold dharma-gates, and also possesses all threefold dharma-gates, all understood by analogy. Furthermore, all possess all single-dharma gates, all two-dharma gates, all three-dharma gates, four-dharma gates, five-dharma gates, six-dharma gates, seven-dharma gates, eight-dharma gates, nine-dharma gates, ten-dharma gates, hundred-dharma gates, thousand-dharma gates, ten-thousand-dharma gates, hundred-million-dharma gates, one Ganges-sands, two Ganges-sands, and hundreds of thousands of myriads of millions of Ganges-sands of dharma-gates, as should also be known. A sūtra states, 'One dharma-gate has immeasurable dharma-gates as its retinue.' Understanding the immeasurable within the one is the meaning of dharmatā being horizontally broad and immeasurable. The extremely profound meaning is manifested by borrowing the three stages. If discussed collectively across the ten dharma-gates: the three paths and three kinds of consciousness are the stage of inherent possession; the three virtues and triratna are the stage of future possession; and the remainder are the stage of present possession. This is named the extreme profundity of dharmatā, and the meaning of vertical height is also established. Furthermore, one dharma-gate possesses nine dharma-gates: taking the three paths and three kinds of consciousness as the stage of inherent possession, taking the three virtues and triratna as the stage of future possession, and taking the remainder as the stage of present possession, the extremely profound meaning is also established. Furthermore, each and every dharma-gate possesses the six identities of stages: the identity in principle is the stage of inherent possession; the ultimate identity is the stage of future possession; and the remainder are the stage of present possession, so the extremely profound meaning is also established. This is the extremely profound meaning of dharmatā being vertically high. One should know that the three characters Suvarṇa-prabhāsa universally symbolize all horizontal dharma-gates and are therefore called immeasurable, and universally symbolize all vertical dharma-gates and are therefore called extremely profound; only thus does it match the text on dharmatā and accord with the purport of the king of sūtras. Next, explaining the characteristics of the ten kinds of threefold dharmas: the ten names have been listed above, and their ten characteristics will now be distinguished. If distinguishing physical marks, such as whether blue and yellow are identical or different, one should use the physical eye. If distinguishing characteristics of dharmas, such as whether deep and shallow are identical or different, one should use the eye of wisdom. Since contemporary practitioners lack the eye of wisdom, they should use faith and understanding to distinguish the characteristics of identity and difference. First, clarifying the characteristics of the three virtues: what are the three? What are the virtues? Dharmakāya, prajñā, and vimokṣa are the three. Permanence, bliss, self, and purity are the virtues. 'Dharma' means that the dharma is a standard; the buddhas took it as their standard and were thereby able to attain buddhahood. Thus a sūtra states, 'The master of all buddhas is what is called the Dharma.' 'Kāya' (body) means aggregation. A single dharma is endowed with all dharmas without deficiency; therefore it is named 'body'. A sūtra states, 'My body is the true spiritual friend of all sentient beings.' One should know that 'body' means aggregation. Prajñā is the awareness of the gathering and dispersing of all dharmas as neither gathered nor dispersed; that is, the awareness of the dharmas of the three truths. Vimokṣa is being undefiled and unattached regarding all dharmas, which is called liberation. These are named the three. What are the virtues? Each and every dharma is endowed with permanence, bliss, self, and purity, which is named virtue. The dharmakāya is permanent because it is free of the two kinds of death, blissful because it does not undergo the two extremes, self because it is endowed with the eight masteries, and pure because bodily karma is pure, verbal karma is pure, and mental karma is pure. Having nothing to compare it to, worldly gold is forcibly borrowed to symbolize it. Worldly gold does not change or get defiled, and can be fashioned into wealth and nobility; this symbolizes the four virtues of the dharmakāya. Prajñā naturally possesses the four virtues; because wisdom merges with the object like suchness, the Pañcaviṃśatisāhasrikā-prajñāpāramitā states, 'Because form is pure, prajñā is pure.' By analogy with this, the meanings of form being permanent, form being blissful, and form being self are all established. It also states, 'Because form is great, prajñā is great; because form is boundless, prajñā is boundless.' This means that dharmatā is vast and great, and prajñā is also vast and great. By analogy with this, one should say that because form is profound, prajñā is also profound; this means that dharmatā is vertically high, and prajñā is also vertically high. One should know it is clear that prajñā is also endowed with the four virtues. Vimokṣa is also endowed with the four virtues. In vimokṣa, all evils are forever ended; that is, impermanence, non-bliss, non-self, and non-purity are all ended. It is also the universal assembly of all goods; that is, permanence, bliss, self, and purity universally assemble. The Mahāparinirvāṇa-sūtra states, 'True vimokṣa is the Tathāgata, and the Tathāgata is the dharmakāya.' One should know that vimokṣa is identical to the Tathāgata's permanence, bliss, self, and purity. Furthermore, the Mahāparinirvāṇa-sūtra states, 'Endowment with the three dots is named Great Nirvāṇa.' The dots are written characters; one should know that dharmakāya, prajñā, and vimokṣa are all written characters. Therefore we know that the three dots are all fully equipped with the four virtues, and are therefore said to be complete. The three causes are the three wisdoms; the three virtues of wisdom possess the four virtues; and the completeness of the three virtues is named the secret storehouse; the text of completeness must be endowed with the four virtues. One should know that completeness with the four virtues is their characteristic. If one understands the meaning of this one section, the remaining nine can be understood. Unable to remain silent, I will again speak briefly.

1.12

What is meant by "three"? What is meant by "jewel"? The Buddha, Dharma, and Saṅgha are the three; that which can be honoured and revered is called a jewel. The ultimate principle can be honoured, so it is called the jewel of the Dharma. The wisdom that awakens to the principle can be honoured, so it is called the jewel of the Buddha. Vairocana pervades all places; phenomena are themselves the principle, and this harmony can be honoured, so it is called the jewel of the Saṅgha. These three jewels are each permanence, bliss, self, and purity; because they are permanence, bliss, self, and purity, they can be honoured and revered. One should know that the three virtues and the three jewels are neither dual nor distinct. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues, the Suvarṇaprabhāsa also serves as a metaphor for the three jewels.

1.13

What is meant by "three"? What is meant by "nirvāṇa"? Purity of nature, round purity, and purity of skillful means are the three. Non-arising and non-ceasing is called nirvāṇa. The real mark of all dharmas can neither be defiled nor purified; non-defilement is non-arising, non-purification is non-ceasing, and non-arising and non-ceasing is called the nirvāṇa of purity of nature. Cultivating the cause and according with the principle, delusion fundamentally never arises, and wisdom fundamentally never ceases; non-arising and non-ceasing is called the nirvāṇa of round purity. Being quiescent yet ever luminous, when responding to an aptitude it is born, yet this birth is not birth; when conditions end it ceases, yet this cessation is not cessation; non-arising and non-ceasing is called the nirvāṇa of purity of skillful means. One should know that regarding these three kinds of nirvāṇa, non-arising and non-ceasing is itself permanence; being permanent, it is called bliss; being bliss, it is called self; being self, it is called purity. Since nirvāṇa is itself permanence, bliss, self, and purity, it is the three virtues; because it can be honoured and revered, it is the three jewels, neither dual nor distinct. Since the Suvarṇaprabhāsa is used as a metaphor for the three virtues and the three jewels, the Suvarṇaprabhāsa is also used as a metaphor for the three kinds of nirvāṇa.

1.14

What is meant by "three"? What is meant by "kāya" (body)? Dharmakāya, saṃbhogakāya, and nirmāṇakāya are the three. An aggregation of three kinds of dharmas is called a kāya. What is called the aggregation of principle-dharmas is named the dharmakāya; the aggregation of wisdom-dharmas is named the saṃbhogakāya; the aggregation of merit-dharmas is named the nirmāṇakāya. However, the principle has neither aggregation nor dispersal; it is by way of meaning that we speak of aggregation and dispersal. Beginning from the initial mind, the correct principle is revealed, up to ultimate realization, where the aggregation of principle is fully complete. Beginning from the initial mind to the ultimate realization, the wisdom that reveals the principle is fully complete as an aggregation of wisdom. Beginning from the initial mind to the ultimate realization, the aggregation of merit is fully complete. Therefore, taking the three aggregations of dharmas constitutes the trikāya. One should know that the trikāya are each permanence, bliss, self, and purity, which are the three virtues; being honourable and reverend, they are the three jewels; being non-arising and non-ceasing, they are nirvāṇa, neither dual nor distinct. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues and so forth, the Suvarṇaprabhāsa also serves as a metaphor for the trikāya.

1.15

What are the three kinds of Mahāyāna? Carrying and bearing is called a vehicle. The nature of principle is empty and unimpeded, naturally bearing all dharmas; hence it is called the vehicle of principle. As for the vehicle of accord: wisdom accords with the object just as a lid accords with a box; hence it is called the vehicle of accord. As for the vehicle of attainment: attaining the fruition and attaining the aptitudes. Because it attains the fruition, one liberates oneself; because it attains the aptitudes, one liberates others; hence it is called the vehicle of attainment. One should know that the three vehicles are each permanence, bliss, self, and purity, which are neither dual nor distinct from the three virtues. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues, the Suvarṇaprabhāsa also serves as a metaphor for the three kinds of Mahāyāna.

1.16

What are the three kinds of bodhi? First, the bodhi of true nature, also named unsurpassed bodhi; this bodhi takes the principle as the path. Second, the bodhi of real wisdom, also named pure bodhi; this bodhi takes wisdom as the path. Third, the bodhi of skillful means, also named ultimate bodhi; this bodhi takes skillful adaptation and engagement as the path. One should know that the three kinds of bodhi are each permanence, bliss, self, and purity, neither dual nor distinct from the three virtues. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues, the Suvarṇaprabhāsa also serves as a metaphor for the three kinds of bodhi.

1.17

What are the three kinds of prajñā? Prajñā is called wisdom. Prajñā of the real mark is neither quiescent nor luminous, which is all-seed wisdom. Prajñā of contemplative illumination is illumination without deliberate illumination, which is all-knowledge. Prajñā of skillful means is quiescence without deliberate quiescence, which is the knowledge of the aspects of the path. One should know that the three kinds of prajñā are each permanence, bliss, self, and purity, neither dual nor distinct from the three virtues. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues, the Suvarṇaprabhāsa also serves as a metaphor for the three kinds of prajñā.

1.18

What are the three kinds of buddha-nature? "Buddha" means awakened; "nature" means unchangeable. Unchangeable means neither permanent nor impermanent; like a store of gold within the earth, which celestial demons and outsiders cannot destroy, it is called the direct cause buddha-nature. As for the revealing cause buddha-nature: awakened wisdom is neither permanent nor impermanent; wisdom corresponds with the principle, like a person who well knows the gold store; this wisdom cannot be destroyed, and is called the revealing cause buddha-nature. As for the conditional cause buddha-nature: all are neither permanent nor impermanent; merits and wholesome roots assist the awakened wisdom to reveal the direct nature, just like weeding away refuse and digging out the gold store; it is called the conditional cause buddha-nature. One should know that each and every one of the three kinds of buddha-nature is permanence, bliss, self, and purity, neither dual nor distinct from the three virtues. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues, the three characters of Suvarṇaprabhāsa also serve as a metaphor for the three kinds of buddha-nature.

1.19

What are the three kinds of consciousness? Consciousness is called perceiving and discerning, which is merely a different name for wisdom. Amalavijñāna is the ninth, unmoving consciousness; if differentiated, it is the Buddha-consciousness. Ālayavijñāna is the eighth, non-perishing consciousness; it still contains latent afflictions and is combined with avidyā; differentiated separately, it is the bodhisattva-consciousness. The Da zhidu lun says, "In the mind of a bodhisattva, it is called prajñā," which is its meaning. Ādāna is the seventh, discerning consciousness; it reviles saṃsāra and aspires to nirvāṇa; differentiated separately, it is the consciousness of the two vehicles, which in the Buddha is the wisdom of skillful means. The wave-like [consciousness] is the ordinary person's sixth consciousness, which needs no further comment. One should know that each and every one of the three kinds of consciousness is permanence, bliss, self, and purity, neither dual nor distinct from the three virtues. Since the three virtues are compared to the Suvarṇaprabhāsa, the Suvarṇaprabhāsa also serves as a metaphor for the three kinds of consciousness.

1.20

What are the three paths? Past avidyā, and present craving and grasping—these three branches are the path of affliction. Past formations and present existence—these two branches are the path of karma. Present consciousness, name-and-form, the six sense bases, contact, and feeling, along with future birth and aging-and-death—these seven branches are the path of suffering. "Path" means being able to lead through; these three mutually lead into one another: from affliction one leads into karma, from karma one leads into suffering, and from suffering one again leads into affliction; hence they are called the three paths. As for the path of suffering, it refers to consciousness, name-and-form, the six sense bases, contact, and feeling. The Great Sūtra says: "Between the two, avidyā and craving, is called the buddha-nature." What is in between is itself the path of suffering; calling it buddha-nature is to name the body of saṃsāra as dharmakāya, just like pointing to ice as water. As for the path of affliction, it refers to avidyā, craving, and grasping; calling these prajñā is like pointing to firewood as fire. As for the path of karma, it refers to formations and existence, up to the five deeds of immediate retribution, all being marks of vimokṣa, just like pointing to binding as release. One should know that when their essence is realized, the three paths are immediately true permanence, bliss, self, and purity, neither dual nor distinct from the three virtues. Since the Suvarṇaprabhāsa serves as a metaphor for the three virtues, the Suvarṇaprabhāsa also serves as a metaphor for the three paths.

1.21

If one sees these ten dharma gates, whether identical or distinct, they are also a single dharma gate, forming the marks of all dharma gates. If their identical and distinct marks are clearly evident, then a hundred dharmas, a thousand dharmas, ten thousand dharmas, and those as numerous as sands of the Ganges and particles of dust are also like this. The Avataṃsaka says, "One dharma gate has immeasurable dharma gates as its retinue"; the blending of the incense pill in the Śūraṅgama, the wrapped jewel in the Pañcaviṃśatisāhasrikā, the sprouting from the single ground in the Lotus Sūtra, and bathing in the great ocean in the Mahāparinirvāṇa Sūtra are all of this meaning.

1.22

Question: If one dharma is immediately all dharmas, then by expounding only one dharma, what need is there for the remaining dharmas? Answer: The Buddha speaks to delight all people, suit all people, respond to all people, and awaken all people; if he expounds them extensively, there is great benefit. Even a single exposition causes diverse understandings to arise; by reading extensively through the various treatises, one comes to know the intent of the wise. Therefore, he expounds in diverse ways to bring about all understanding. Harsh words and soft speech alike return to the primary truth, and all serve to show people the dharma of non-contention; such is this meaning.

1.23

Third, the critical distinctions. First, the critical distinction of the three virtues: If one points to the crown prince's body of marks and signs as the dharmakāya, the dharmakāya is in front; when under the king of trees, explaining the thirty-four mind[-moments] of undefiled wisdom as prajñā, prajñā is in the middle; at eighty years of age passing into extinction, burning the body and not receiving a subsequent existence as vimokṣa, vimokṣa is behind. They are distinct and furthermore sequential: at the time of the dharmakāya there is no prajñā; at the time of prajñā there is no vimokṣa; at the time of vimokṣa there is neither prajñā nor dharmakāya. These three dharmas are each distinct; this is what is used by the Āgamas, the Tripiṭaka [teachings], and the Sarvāstivādin Abhidharmikas. These three ideas can in no way be called permanence, bliss, self, and purity. If one points to the realm of emptiness as the dharmakāya, the dharmakāya is fundamentally existent; the wisdom illuminating the real as prajñā, prajñā is presently existent; the exhaustion of the two bonds of afflictions and fruition as vimokṣa, vimokṣa is existent in the future. They are distinct and furthermore sequential; this is what is expounded in the shared teaching of the three vehicles, used by those of former generations who investigated and clarified the Mahāyāna, and likewise cannot be called permanence, bliss, self, and purity. If, as Master Paramārtha clarifies, the dharmakāya is endowed with the four virtues, while prajñā and vimokṣa each have two, this is both horizontal and distinct; it is what is explained by one approach within the distinct teaching, and Master Paramārtha used it exclusively. One should know that the dharmakāya could be called a virtue, but prajñā and vimokṣa would have no virtues worthy of the name, failing to accord with the immeasurable, profound height and breadth, nor could this be called the king of sūtras. What is clarified here concerning the three virtues is as explained above: each and every one is endowed with permanence, bliss, self, and purity. Discussing breadth, they are immeasurable; discussing height, they are profound. If practitioners hear of the king among all sūtras, protected by the four Buddhas, yet do not understand this meaning, they have the minds and eyes of cattle and sheep, inadequate for discussing the Way.

1.24

The critical distinction of the three jewels: If one points to attaining the Way under the king of trees as the Buddha jewel, turning the wheel of the Dharma of the four truths of arising and ceasing as the Dharma jewel, and delivering the five men including Kauṇḍinya who first attained vision, knowledge, clarity, and awakening as the Saṅgha jewel; and because of these three jewels it continues down to the present, having an ensuing three jewels—this is the stepped three jewels explained in the Āgamas, also used by the Abhidharma traditions. If one points to attaining the Way under the king of trees as the Buddha jewel, the expounded four truths of non-arising as the Dharma jewel, and the two-vehicle practitioners and bodhisattvas cultivating the true undefiled state, cutting off fetters, becoming sages, and being in harmony with the principle as the Saṅgha jewel—this is also what is explained in the shared teaching of the three vehicles, used by those who investigated and clarified the Mahāyāna. Neither of these two kinds of three jewels possesses permanence, bliss, self, and purity. If one points to attaining the Way seated on the lotus pedestal in the Flower King World as the Buddha jewel, the expounded Ganges-sands buddha-dharmas and immeasurable four truths as the Dharma jewel, and the forty-one worthy ones and sages as the Saṅgha jewel—this is different from the former; though not stepped, it is not yet of identical substance, nor is it the three jewels exemplified by the Suvarṇaprabhāsa.

1.25

The critical distinction of the three kinds of nirvāṇa: When the hungry obtain food, the sick obtain recovery, the imprisoned obtain release, a monkey obtains wine, or the Brahmin woman Ciñcā eats her fill and points to her belly—all these are merely worldly people gratifying their feelings as nirvāṇa. If one conceives of the concentration of neither-perception-nor-non-perception or the heaven without thought as nirvāṇa, this is merely a wrong view falsely designated as nirvāṇa. If a person of excessive desire attains the contemplation of impurity as nirvāṇa, this is the nirvāṇa of a practitioner of the skillful means of the four wholesome roots. If, with the afflictions of the three realms exhausted, one realizes nirvāṇa with remainder, and then by incinerating the body and reducing wisdom to ashes one enters nirvāṇa without remainder—a bodhisattva has not attained this nirvāṇa; this is the nirvāṇa of the two vehicles through the analysis of dharmas found in the Āgamas. If persons of the three vehicles together exhaust the two bonds of defilements and fruition, this is the common nirvāṇa in the shared teaching. If one points to the Middle Way according with the principle as the nirvāṇa of purity of nature, Middle Way wisdom as the nirvāṇa of round purity, and manifesting in the world according to conditions, where when the fuel is exhausted the fire goes out, as the nirvāṇa of purity of skillful means—these three are each distinct and mutually unrelated; this is the nirvāṇa of the distinct teaching. If it is said that there are only the two nirvāṇas of purity of nature and purity of skillful means, without clarifying the conditional cause nirvāṇa, so that they are separate and not integrated, this is still the distinct teaching, not the nirvāṇa exemplified in the present sūtra.

1.26

In differentiating the three bodies: if one takes the Buddha beneath the tree-king as the true body, and the supernatural transformations into monkeys, deer, and horses as the response body, without clarifying the three bodies, this is merely the purport of the Hīnayāna analysis of dharmas. If one takes the identity of phenomena with the true as the true body, and the functional manifestations as the response body, without clarifying the three bodies, this is merely the purport within the embodiment of dharmas.

1.27

Question: If so, what body is the sixteen-foot body beneath the tree-king, since it is neither [this] Buddha nor deer and horses? Answer: For the moment, as it responds in conformity with the human form, it belongs to the response body. There is also another explanation: for example, within the Mahāyāna, when wisdom harmonizes with the middle principle, it constitutes the dharmakāya. Here it is likewise: its embodiment being a human form is identical with true emptiness; hence it belongs to the true body.

1.28

If one relies on Master Paramārtha, he states: 'The dharmakāya is real; the other two bodies are unreal.' In this view, the bodily forms and characteristics of the three bodies are distinct from one another; this is merely one approach within the distinct teaching and is not what is employed here. If one says that all three bodies are real—the ultimate principle being the dharmakāya, the wisdom that tallies with the principle being the saṃbhogakāya, and the arising of function being the response body—the response body is real because what the Buddha manifests is wholly real and not false. The Mahāparinirvāṇa-sūtra states: 'The meditation on the impure is both real and false: that which is not actually impure being contemplated as impure is false; its ability to destroy the greedy mind is real.' The response body is modeled on this: because it is not the original substance it is false; because it can bring benefit it is real. Here we adopt the real aspect rather than the false aspect; hence we state that all three bodies are real, which is what is employed here. If, furthermore, one discusses the three bodies in a perfect manner, they are all real, all false, all both real and false, and all neither real nor false; one should formulate a fourfold proposition regarding the three bodies together, as detailed in the separate record (and so forth).

1.29

Question: Can the three characters [of 'Su-varṇa-prabhāsa'] that metaphorically illustrate the three bodies also illustrate one body, two bodies, four bodies, or no body? Answer: The Buddha, in response to conditions, titled the sūtra with three characters, and commentators have interpreted them as the three bodies. If one grasps the intended meaning, what fault could there be in making four, three, two, one, or no meaning? In the sūtra text below there are passages for all of them. If one makes four bodies, the new translation states: 'Śākyamuni is able to manifest in various ways'—this opens out into the response and transformation [bodies], making four bodies. If one makes three bodies, there is the 'Chapter on Distinguishing the Three Bodies' which exclusively treats this meaning. If one makes two bodies: 'The Buddha's true dharmakāya is like empty space; responding to beings he manifests forms like the moon in water.' If one makes one body, the new translation states: 'All buddhas take the true Dharma as their body.' If one makes no body: 'The place where the Tathāgata walks is pure as empty space, and he furthermore enters and roams in the great city of excellent tranquility.' In empty space there are no numbers of one or two; this is the text for no body.

1.30

Question: If so, how can 'Golden Light' metaphorically illustrate four bodies, two bodies, one body, and no body? Answer: If one employs meanings and names for the metaphors, expansion and contraction depend entirely on the meaning. If metaphorically illustrating four bodies, one takes the brilliant blaze above the radiant light; the text states: 'The golden light shines brilliantly'—this is the passage illustrating the four bodies. If metaphorically illustrating three bodies, it is as currently employed. If metaphorically illustrating two bodies: gold is the primary substance, and radiant light is merely its function; these serve as the metaphor. If metaphorically illustrating one body, one points solely to gold as the principal metaphor; the radiant light, being incidental, is not what is principally discussed. If metaphorically illustrating no body: the supreme treasure takes freedom from greed as gold; Yang Zhen's 'four knowns' also take freedom from greed as gold. Now, using the supreme treasure of the world to metaphorically illustrate the supreme principle of the supramundane accords even more with the text and its meaning.

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