金光明經玄義 2.6

2.6

Above, Suvarṇaprabhāsa was discussed with reference to the ten kinds of threefold dharmas; now, contemplating the king of the mind is contemplating the path of suffering; contemplating the mental factor of wisdom is the path of afflictions; contemplating the other mental factors is the path of karma. The king of the mind is gold, the factor of wisdom is light, and the remaining factors are radiance. As the *Vimalakīrti-nirdeśa* says, 'Contemplating the real mark of the body, one contemplates the Buddha likewise': if the six parts such as the head were each individually the body, there would be multiple bodies. If there were a separate body apart from them, that would be impossible. Each part individually is not the body, nor does it exist when they are combined. If, seeking a body in the six parts such as the head, it cannot be found, it is also unattainable because the present does not abide, unattainable because past causes have ceased, and unattainable because the future has not yet arrived. Seeking the body horizontally and vertically in this way, it is ultimately unattainable; this is non-existence. This non-existence is also unattainable; both existence and non-existence are also unattainable; neither existence nor non-existence is also unattainable. There is merely a name, designating it as 'body.' Such a name is not inside, because it is not within the four aggregates. It is not outside, because it is not within the form aggregate. It is not in between, because it is not a combination of form and mind. Nor does it perpetually exist of itself, because it is not separate from form and mind. One should know that names lack the efficacy to summon objects, and objects lack the reality to correspond to names. Since the provisional and the real are both empty, where can names and objects reside? Contemplating the body in this way is contemplating the real mark, and the real mark is precisely gold. The wisdom of contemplating the real mark is precisely light. When all thoughts and mental factors conditioned upon the body become quiescent and inactive, that is precisely radiance. Contemplating the body as a provisional name—provisional names being like this—contemplating form, sensation, perception, formations, and consciousness is also like this; this is the contemplation of the path of suffering.