金光明經玄義 1.11

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.