金光明最勝王經疏 3

English (machine translation) 3

Language: English

3.1

Composed by Śramaṇa Huizhao, Translator of Texts

Sūtra: 'Good sons, in their first body all Buddhas share identical acts with all Buddhas; in their second body they share identical intentions with all Buddhas; in their third body they share an identical essence with all Buddhas.'

3.3

Commentary: Fifth, the gate of distinguishing identity and difference. The text is divided into three, because the three Buddhas are distinct. The nirmāṇakāya transforms the two vehicles and ordinary beings prior to the bhūmis, frequently initiating the six superknowledges to accomplish its transformative acts; hence the treatises say that transforming the five consciousnesses attains the kṛtyānuṣṭhānajñāna, mostly manifesting various activities by means of the eight aspects, and so it is called 'identical acts.' The saṃbhogakāya, in order to transform bodhisattvas on the bhūmis and cause them to experience the joy of the Dharma, shares identical inclinations, and is therefore said to have 'identical intentions.' Furthermore, they share the intention to transform bodhisattvas. The dharmakāya is tathatā, and its substantial essence as the locus of reliance does not differ among Buddhas; hence it is called 'identical essence.' Thus Asabhāva's Commentary on the Mahāyānasaṃgraha, fascicle nine, says: 'Should the dharmakāya of the Buddhas be said to be different or said to be non-different? Because the locus of reliance, inclinations, and karmic activities do not differ, it should be said to be non-different. Because immeasurable relying bodies manifest full awakening, it should be said to be different. As with the dharmakāya, so it is with the saṃbhogakāya. Because intentions and actions are non-different, it should be said to be non-different. It is not by reason of the locus of reliance being non-different, because immeasurable loci of reliance operate with differentiation. It should be known that the nirmāṇakāya is explained like the saṃbhogakāya; that is, the dharmakāya has three non-differences, whereas the saṃbhoga and nirmāṇa have only [non-different] intentions and actions.' The import of this section is to make known the identity and difference of mental transformations, correlating inversely with these three. Although that text is generalized, now in this sūtra each is correlated distinctively to the three bodies according to predominance, and the principle is likewise without fault; because the five consciousnesses in the causal stage perform different activities, and the seventh consciousness constantly grasps a self causing the distinction between self and other. Now, on the stage of the fruit, having realized the principle of sameness, the nirmāṇakāya initiated by the five consciousnesses shares identical acts, while the parasambhogakāya initiated by the seventh shares identical intentions.

3.4

Sūtra: 'Good sons, because this first Buddha-body conforms to the minds of sentient beings, which are of many kinds, it manifests various marks; therefore it is said to be manifold.'

3.5

Commentary: Sixth, the gate of distinguishing singularity and multiplicity. The text is also divided into three. The previous gate discussed essence; this gate explains function. Because diverse ordinary beings have different destinies and different views, it says that 'minds are of many kinds'; conforming to their being of many kinds, the manifested nirmāṇakāya has various marks, either explained as the eight aspects, or manifesting forms according to the various classes. Even if practitioners of the two vehicles have already attained noble status, they are still a category of ordinary being since the cognitive obscurations remain; hence it says 'conforming to the minds of the sentient beings to be transformed.'

3.6

Sūtra: 'Because the disciples of the second Buddha-body share a single mind, it manifests a single mark; therefore it is said to be single.'

3.7

Commentary: The bodhisattvas on the bhūmis transformed by the saṃbhogakāya receive the name 'disciples.' They realize the principle of sameness, and are therefore called of 'a single mind.' That it 'manifests a single mark' means that it manifests only Buddha marks, without the differences of the six destinies. The manifested Buddha-body is not without differences of magnitude, superiority, or inferiority, because the distinctions of the ten bhūmis lead to seeing differences of superiority and inferiority.

3.8

Sūtra: 'The third Buddha-body transcends marks of all kinds and is not a domain of grasped marks; therefore it is named neither one nor two.'

3.9

Commentary: Because the subtle essence of tathatā transcends all kinds of marks—meaning that it is free from going, coming, blue, yellow, red, white, and all other marks of any kind. That it is 'not a domain of grasped marks' means that it is not an object cognized by that grasping mind. The Vijñaptimātratāsiddhi says: 'The pariniṣpanna is eternally apart from that previous nature with respect to it; therefore it is named neither one nor two.' 'One' and 'two' are relative marks; in the true, relativity is severed, so it is neither one nor two. Thus the intent here is to make known the identity and difference of manifested bodies.

3.10

Sūtra: 'Good sons, this first body is made manifest by relying on the saṃbhogakāya. This second body is made manifest by relying on the dharmakāya. As for the dharmakāya, it is truly existent and has no locus of reliance.'

3.11

Commentary: Seventh, the gate of having a reliance and lacking a reliance. The text is also divided into three. The intent here is to make known the distinction between root and branches: the nirmāṇakāya arises from the saṃbhogakāya, the saṃbhoga arises based on tathatā, and further, parasambhoga gives rise to transformation from another. The Avataṃsakasūtra speaks of this as *māyopama transformations, meaning arising transformations from another. The dharmakāya is fundamentally existing and does not arise in reliance on another; therefore it is truly existent. If svasambhogakāya is also called dharmakāya, it is not transformed from another, and so has no locus of reliance. Furthermore, it pervades the dharmadhātu, and also has no separate spatial locus of reliance. Alternatively, this gate may distinguish nature and characteristics: the svasambhogakāya is also subsumed under the saṃbhogakāya. Taking tathatā as support, it newly arises from that, and what is dependently arisen is not truly real. Thus the Mahāyānasūtrālaṃkāra, fascicle three, says: 'Sameness refers to the svābhāvikakāya, because all Buddhas are equal and non-different. The saṃbhogakāya refers to the enjoyment-body; this body provides enjoyment with sameness, because it arises in reliance upon it. It should be known that the saṃbhogakāya is furthermore the cause of the nirmāṇakāya.' It also says: 'The enjoyment-body takes svārtha as its characteristic, and the nirmāṇakāya takes parārtha as its characteristic; hence both explanations are valid.' The treatise says: 'Speaking of an enjoyment-body means creating the food of the Dharma within the great assembly.'

3.12

Sūtra: 'Good sons, for a reason these three bodies are spoken of as permanent, and for a reason they are spoken of as impermanent.'

3.13

Commentary: Eighth, the gate of permanence and impermanence. The text is divided into two: first a general statement, and next a distinctive explanation. This is the general statement. 'For a reason they are spoken of as permanent' applies commonly to all three bodies. Stating that they are impermanent does not apply comprehensively to the dharmakāya. Below it says: 'Because it is not a conditioned phenomenon and because it is the root, it is only spoken of as permanent.' Alternatively, tathatā and wisdom combined are named the dharmakāya; since the four wisdoms are impermanent, the general statement says 'or spoken of as impermanent.' Below, according to tathatā alone, it says it is permanent and is not a conditioned phenomenon. Or, based on its not being a conditioned phenomenon caused by afflictions, it is said to not be a conditioned phenomenon.

3.14

Sūtra: 'The nirmāṇakāya constantly turns the wheel of the Dharma, and because its skillful means continuous according to conditions in all places without interruption, it is therefore said to be permanent.'

3.15

Commentary: Below is the distinctive explanation. The three bodies form three [sections]: first, in explaining the nirmāṇa, first permanence is distinguished and then impermanence. Here permanence is distinguished. Of the eight aspects of the nirmāṇakāya, only one aspect is mentioned, namely turning the wheel of the Dharma. Alternatively, this regards turning the wheel of the Dharma as benefiting sentient beings; all manifested marks are called turning the wheel of the Dharma, for they all benefit the sentient beings to be transformed. In accordance with the dwelling places of beings and in accordance with the places where transformations should take place, each has multiplicity, which is called 'in all places according to conditions.' The skillful means in accordance with the conditions of those to be transformed and the skillful means in accordance with the transformer—the twelve kinds of skillful means and so forth—continue without interruption; therefore speaking of permanence refers to continuity permanence, like constantly experiencing pleasure or constantly giving food.

3.16

Sūtra: 'Because it is not the root, and because its complete great functions are not manifest, it is spoken of as impermanent.'

3.17

Commentary: Explaining impermanence. It is not the root of all phenomena like the svābhāvikakāya. That 'its complete great functions are not manifest' means that the virtues accomplished do not arise all at once, but only arise as conditions for benefiting sentient beings occur. As the Sarvāstivādins say: 'The World-Honoured One possesses the dharma of enjoyment. When he first attained Buddhahood, he attained them all at once, but their functions do not arise all at once.' This is also like that. Alternatively, regarding the manifestation of nirvāṇa, it is said that the function is not manifest, because this is the function of the saṃbhogakāya.

3.18

Sūtra: 'The saṃbhogakāya has continued without interruption from beginningless time.'

3.19

Commentary: Below explains the saṃbhogakāya. First permanence is explained, and afterwards impermanence. This is the first, permanence. It first cites the name of the body, and next reveals the essence of the saṃbhoga. The saṃbhogakāya arises relying on the Dharma; the Dharma is the original nature of the saṃbhoga, so from its original nature it is called beginningless. Thus the Mahāyānasaṃgraha says: 'Because its locus of reliance is permanent, the saṃbhoga and nirmāṇa are also permanent.' Therefore, since what it relies upon now is beginningless, the saṃbhogakāya is also beginningless. If so, the nirmāṇakāya should also be beginningless. Answer: What should be said and what is not said implicitly illuminate each other. For svasambhogakāya, it continues moment by moment; for parasambhogakāya, as it ceases here, it continues again elsewhere.

3.20

Sūtra: 'Because it can uphold the unshared dharmas of all Buddhas.'

3.21

Commentary: Explaining the function of the dharmakāya. The unshared dharmas such as the powers and fearlessnesses can be gathered and sustained by the saṃbhogakāya, because it serves as their support.

3.22

Sūtra: 'Because sentient beings are unending, its functions are also unending; therefore it is said to be permanent.'

3.23

Commentary: Explaining permanence. Because the realm of sentient beings is unending, its manifested lifespan is unending; hence it is spoken of as permanent. This refers to permanence through conditions: there is permanence spoken of as conforming to conditions. Asabhāva's Commentary on the Mahāyānasaṃgraha says: 'Since the Buddha's saṃbhogakāya and nirmāṇakāya are impermanent, why do the sūtras say that the Tathāgata's body is permanent?' This asks about their permanence because the dharmakāya on which these two rely is permanent. Furthermore, with respect to the niṣyandakāya and nirmāṇakāya, because of constant enjoyment, without cessation or final severance, Asabhāva explains: 'Although these two bodies are impermanent, yet they rely on the permanence of the dharmakāya, and because the dharmakāya is permanent they are also spoken of as permanent. When speaking of the permanence of the body, either its essence is permanent, or it is called permanent because of relying on a permanent body; this is permanence by alternative designation, not permanence by intrinsic nature.' It goes on to say: 'Just as in the world people speak of

3.24

Sūtra: 'Because it is not the root, and because its complete functions are not manifest, it is spoken of as impermanent.'

3.25

Commentary: Distinguishing impermanence. The words 'are not manifest' are fully explained as before.

3.26

Sūtra: 'The dharmakāya is not a conditioned phenomenon and has no different marks.'

3.27

The commentary says: This explains the permanence of the Dharma-body. First it explains permanence, and afterwards resolves objections. In the first [part], first it marks [the point] of having no differentiating characteristics, and next it directly explains permanence. This is the first. Taking only tathatā as the Dharma-body, it says that it is not a conditioned phenomenon and has no differentiating characteristics of arising and ceasing. Again, explaining tathatā, below it says: "The Dharma-body is that which is manifested by the two non-existences." "The two non-existences" refers to the four kinds of dual characteristics, such as neither existing nor non-existing. Furthermore, "not a conditioned phenomenon" means that it cannot be realized by conditioned, contaminated phenomena associated with afflictions, because non-conceptual wisdom is also the Dharma-body.

3.28

Sūtra: "Because it is the root, like empty space, it is therefore said to be permanent."

3.29

The commentary says: This directly explains permanence. Tathatā is the true nature of all phenomena, hence it says "it is the root." Because it lacks physical form, it is like empty space, which is why it is called permanent. "Therefore said to be permanent" summarizes and concludes.

3.30

Sūtra: "Good sons! Apart from non-conceptual wisdom, there is no superior wisdom; apart from the tathatā of phenomena, there is no superior sphere of cognition."

3.31

The commentary says: This resolves an implicit objection. The text is divided into three parts: first it resolves the objection, next it provides a progressive explanation, and finally it summarizes and establishes it. This is the first. There are two external implicit objections. First: Why are other wisdoms and other phenomena not called the Dharma-body, while non-conceptual wisdom and the tathatā of phenomena together are called the Dharma-body? The answer is: In meaning, apart from non-conceptual wisdom, there is no superior wisdom exceeding this. Apart from the tathatā of phenomena, there is also no superior sphere of cognition exceeding this. Therefore, combining the two, they are called the Dharma-body. It also says: If so, since the grasper and the grasped are distinct, how can they together be called the Dharma-body? Next comes the progressive explanation.

3.32

Sūtra: "This tathatā of phenomena and this tathatā of wisdom—these two kinds of tathatā are such that tathatā is neither one nor different."

3.33

The commentary says: This is the progressive explanation. The two kinds—wisdom and suchness—are neither one nor different. Why? Because suchness is the cognitive object of wisdom, and wisdom is conditioned; therefore they are not one. However, wisdom arises relying on its object, and suchness is the nature of wisdom; therefore they are not different. If suchness were different from wisdom, it would not be its nature—just as in refuting the Vaiśeṣikas, the nature of earth should not be the nature of another, because it is different from earth, like water, fire, and so forth. This is likewise so. Therefore the eighth fascicle of the Cheng weishi [lun] says: "Therefore this and other-dependent nature are neither different nor non-different, like the nature of impermanence and so forth."

3.34

Sūtra: "Therefore, the Dharma-body, because its wisdom is pure and because its cessation is pure, has these two purities."

3.35

The commentary says: This summarizes and establishes it. First it establishes, and afterwards concludes. In establishing, it says: Because the grasper is pure, one attains purity of wisdom; because the grasped is pure, one attains purity of cessation. Therefore, the Dharma-body has these two purities. Here, it first takes the two purities, and then takes "therefore the Dharma-body has these two purities" to combine them under the name Dharma-body.

3.36

Sūtra: "Therefore, the Dharma-body is complete in purity."

3.37

The commentary says: This concludes. The word "complete" means fulfillment. Because the wisdom and the sphere of cognition are supreme, and there is no purity superior to this, therefore the Dharma-body is complete in purity.

3.38

Sūtra: "Furthermore, good sons! When analyzing the three bodies, there are four kinds of distinctions:"

3.39

The commentary says: The ninth section, on distinguishing via the four alternatives, has two parts: first it marks the total number, and second it explains them individually. This is the first.

3.40

Sūtra: "There is an emanation body that is not a response body; there is a response body that is not an emanation body; there is that which is both an emanation body and a response body; and there is that which is neither an emanation body nor a response body."

3.41

The commentary says: This lays out the four alternatives.

3.42

Sūtra: "What is the emanation body that is not a response body?"

3.43

The commentary says: Explaining the four alternatives individually constitutes four sections. The first alternative has three parts: first an inquiry, second an explanation, and third a conclusion. This is the inquiry.

3.44

Sūtra: "It refers to all tathāgatas, after entering parinirvāṇa, benefiting [beings] in accordance with conditions through the mastery of their vows."

3.45

The commentary says: Explaining the four alternatives. This explains the first alternative. "All tathāgatas" applies generally to all buddhas. "After entering parinirvāṇa" refers to after manifesting the mark of nirvāṇa among the eight marks. "Through the mastery of their vows" refers to the sovereign power of their past vows of great compassion. In accordance with the receptivity and conditions of beings, they either leave behind reflection-images or bodies of other classes; not assuming the form of a buddha, they manifest forms variably to benefit [beings]; this is an emanation and not a response. In reality, the emanation bodies performing the eight marks of attaining the Way arisen after realizing nirvāṇa also belong to this alternative. However, in order to set aside the enjoyment[-body] for others, which arises from equality wisdom solely as a buddha of physical form, and where abiding in the remainder [of conditioning] is also an emanation-response body, it therefore speaks of manifesting diverse forms. The images and so forth left behind after entering extinction, as well as the bodily relics, are emanations and not response [bodies]. Therefore the old sūtra says: "Because of the mastery of their vows, they leave behind bodily relics." If it were not so, the middle two alternatives should have spoken of after entering parinirvāṇa, since they arise only after realizing the unexcelled fruit.

3.46

Sūtra: "This is called the emanation body."

3.47

The commentary says: This concludes.

3.48

Sūtra: "What is the response body that is not an emanation body? It is the body prior to the stages."

3.49

The commentary says: Below this briefly explains the second alternative. This is the body seen by those prior to the stages, meaning it assumes the form of a buddha to correspond to those prior to the stages. That which is seen by bodhisattvas in the position of the four roots of goodness is called a response [body]; because it does not assume other forms, it is not an emanation. This is precisely what the Fanwang jing refers to: "Surrounding a thousand-petalled dais, one land has one Śākya. One dais has a thousand petals, and a thousand hundred million Śākyas." These are precisely one thousand trichiliocosms, where one great chiliocosm has one great emanation body. Hence this sūtra says, "A trichiliocosm is the realm of emanation of a single buddha." What is seen by the two vehicles and others is a single buddha who only transforms one fourfold-continent world, not a great chiliocosm. In terms of being seen by those on the stages, the enjoyment-body for others is also called a response body and not an emanation, but here it is briefly not discussed.

3.50

Sūtra: "What is both an emanation body and a response body? It refers to the body that abides in nirvāṇa with remainder."

3.51

The commentary says: This explains the third alternative. It refers to the body manifested for the two vehicles: because it takes the form of humans and gods, it is an emanation; because it manifests the attainment of correct awakening, it is called a response. Because it manifests buddhahood in the body born in the royal palace, it is called the body that abides in nirvāṇa with remainder. The enjoyment-body for others seen by bodhisattvas from the first to the seventh stage who receive a body of fragmented rebirth is also subsumed under this alternative, without contradiction in meaning. By this principle, it encompasses the buddhas almost completely, excluding only the enjoyment[-body] for others seen by those on the eighth stage and above, because that is not called an emanation.

3.52

Sūtra: "What is neither an emanation body nor a response body? It refers to the Dharma-body."

3.53

The commentary says: This explains the fourth alternative. First it directly explains, and afterwards resolves objections. This is the first. That is, the body of self-enjoyment and the essential Dharma-body are together called the Dharma-body. However, regarding the three bodies of a buddha, various explanations are not uniform. For instance, the Buddhabhūmi-śāstra and the Cheng weishi [lun] speak of four bodies of a buddha, distinct and unmixed. Others speak of them generally; for example, the Mahāyānasaṃgraha combines the self-enjoyment [body] and essential [body] under the name essential Dharma-body, and calls the enjoyment-body for others the response body, saying that it is seen intermingled by humans, gods, bodhisattvas, and śrāvakas. If it were the self-enjoyment [body], even bodhisattvas of equal awakening cannot know it, let alone other sentient beings. Even if the enjoyment [body] for others is manifested for those on the stages, there are still no śrāvakas and so forth. That it is said to exist is explained in the Buddhabhūmi-śāstra. It gives three explanations, the third being correct: it refers to persons of the two vehicles who turn their minds toward the Mahāyāna, being designated by their [former] names. The Laṅkāvatāra is also like this. Furthermore, in the Mahāyānasaṃgraha, the buddha-body seen by those in the position of the four roots of goodness is also subsumed under the enjoyment [body] for others. Question: How is it known that the self-enjoyment body is also subsumed under the essential Dharma-body? Answer: Fascicle nine of that treatise says: "It should be known how many virtues the Dharma-body corresponds to, namely the purest four immeasurables, liberations, bases of mastery," and so forth. Fascicle ten of that treatise also says: "The dharmadhātu of the buddhas is precisely the Dharma-body; it should be known that it constantly can perform the five activities," and so forth. Furthermore, that treatise says: "If it is the enjoyment-body, it is because it can be seen intermingled among various assemblies of bodhisattvas, śrāvakas, gods, and so forth"—making it clear that it is not self-enjoyment. Question: If so, that treatise also says, "The enjoyment [body] is not the essential body, because a physical body can be seen." Can it be that the self-enjoyment [body] has no physical body? Answer: The enjoyment-body for others is solely physical, which is why it is called "having form." If not, it should say that it is not the essential body because of having the five skandhas; why only mention form? Only these three bodies have a meaning identical to this sūtra. Another explanation: In that treatise, self-enjoyment and enjoyment for others are together called enjoyment[-body], while the essential Dharma-body is solely the principle of tathatā, saying that the dharmadhātu of the buddhas is precisely the Dharma-body. As for saying it possesses virtues, it explains itself: "It means that the Dharma-body of the buddhas is manifested by the true, supreme, ultimate tathatā." This means that the Dharma-body corresponds essentially to virtues; to say that the bodily distinctions correspond is without error. According to this meaning, it is the same as what the Śrīmālā says: free from bondage, it is called the Dharma-body, corresponding to virtues of nature as numerous as the sands of the Ganges, not virtues of marks. The six reasons explaining that the enjoyment [body] is not the essential body provisionally refer to the enjoyment [body] for others, not meaning that self-enjoyment is not subsumed under enjoyment. By this principle, it is identical to the three bodies explained in the Mahāyānasūtrālaṃkāra, the Saddharmapuṇḍarīka-śāstra, and the Prajñāpāramitā-śāstra, and differs from this sūtra; thus each follows its own system. For instance, what the Saddharmapuṇḍarīka-śāstra calls the emanation body is here both response and emanation, identical to the response body. It is also possible that self-enjoyment and enjoyment for others are both called response bodies, since it says that immeasurable lifespan belongs to the response body. The Dharma-body is solely tathatā, which that sūtra describes as "neither real nor unreal" and so forth. However, all the above texts speak for the most part; among them, there are cases where self-enjoyment is spoken of in the place of enjoyment for others, or enjoyment for others in the place of self-enjoyment; or the response-emanation body is spoken of in the place of the Dharma-body, or the Dharma-body is spoken of in the place of the response-emanation body. Because the nature and characteristics are spoken of in the same place, the texts are intermixed; this should be understood accordingly.

3.54

Sūtra: "Good sons! That Dharma-body is that which is manifested by the two non-existences."

3.55

The commentary says: This resolves a supposed objection. The objection means: since it was stated that being neither the response [body] nor the transformation [body] is the Dharma-body, why was it said before that with respect to the first body [a Buddha] shares the same activities with all Buddhas, with respect to the second body shares the same intention with all Buddhas, and with respect to the third body shares the same essence with all Buddhas? And why was it also said that the first body is manifested in reliance upon the response body, and the second body is manifested in reliance upon the Dharma-body? Since the Dharma-body is neither the response nor the transformation body, how could this be established? For just as with ordinary worldly persons, each body is distinct from the others, and their activities, intentions, and essences are not identical. Furthermore, as said before, the sun and moon relying on light to manifest reflections in water and mirrors could also not be established. Now, to explain this, the text is divided into four parts: first, stating the proposition; next, raising the question; third, explaining it; and finally, concluding the establishment. This is stating the proposition. The meaning of the proposition: the Dharma-body is precisely the freedom from duality; furthermore, it is manifested and attained only when realized by the wisdom conforming to tathatā according to tathatā; therefore, it can serve as the support that initiates all activities. What was previously described as distinct belongs to the approach of treating characteristics and functions separately. The illustration of the sun and moon relying on light to manifest reflections in water and mirrors belongs to the approach of treating characteristics and essence together. If one speaks of the nature of the Dharma[-body] manifesting the response [body], that is the approach of subsuming characteristics into their nature. Thus, Asabhāva's Commentary on the Mahāyānasaṃgraha says: 'The dharmadhātu of all Buddhas is precisely the Dharma-body; one should know that it is constantly able to perform five kinds of activities: first, the activity of rescuing from calamities and disasters, causing those who see the Buddha—the blind to gain eyes, the deaf to gain ears, the insane to gain mindfulness,' and so forth. That treatise poses an objection itself: 'As it is said that the Dharma-body is not an object of the six sense faculties, why is it said now that the blind gaining eyes and so forth, being able to see the Dharma-body, is the activity of the Dharma-body? Answer: Seeing the Dharma-body occurs because the force induced by past great vows brings the Dharma-body to full realization, which sequentially gives rise to the functions of the transformation body, thereby enabling the blind to gain eyes and so forth. Through the force induced by past provisions, one realizes the Dharma-body and its functions arise spontaneously, like a mechanical wheel. Subsuming the branch into the root, it is called seeing the Dharma-body, but in reality one only sees the transformation.' Therefore, the text concludes below: 'Therefore, one should know that purity of the objective sphere and purity of wisdom are beyond discrimination and without intermediate [distinction]; because they are the basis of [the truths of] cessation and the path, upon this Dharma-body the various activities of the Tathāgata can be manifested.' As for the phrase 'manifested by the non-existence of the two': Tripiṭaka Master Paramārtha said, 'The meaning of "manifested by the non-existence of the five kinds of duality below" is: transcending beyond the five kinds of dual objects is called "manifested"; with respect to the five kinds of duality, there is non-existence.' In the proposition both are encompassed: first, the objective sphere's non-existence of the two; second, wisdom's non-existence of the two. Because the objective sphere of suchness is supreme, it transcends these five dual non-existences; because non-discriminative wisdom directly realizes this objective sphere of the five dual non-existences, the Dharma-body is manifested; the rest of the skillful practices, the great compassionate vows, and so on are omitted and not explained here. These two non-existences are simply the emptiness of self and of phenomena: the objective sphere is the emptiness of phenomena, and wisdom is the emptiness of self; [the Dharma-body] is manifested through the two emptinesses.

3.56

Sūtra: "What is meant by the non-existence of the two?"

3.57

The commentary says: This is raising the question.

3.58

Sūtra: "In this Dharma-body, both the characteristic and the locus of the characteristic are non-existent."

3.59

The commentary says: This is the explanation. It is divided into two parts: first, clarifying that the objective sphere is without duality; second, clarifying that wisdom is without duality. The objective sphere being without duality has first a general statement and then specific ones. This is the general statement. 'Characteristic' refers to the characteristic of a personal self; 'locus' refers to the self of phenomena. Because that personal self arises based on the self of phenomena, it is called the locus of the characteristic. Thus, the Vijñaptimātratāsiddhi says: 'One must be deluded about a post or the like before one deems it a person, etc.; therefore, the essence of a personal self is non-existent, seen only through false imagination, like an eye with cataracts seeing the appearance of hair-circles.' Therefore, the sūtras and treatises call this the naturelessness of characteristics. Because the tathatā of phenomena is free from the two non-existences, it says 'both are non-existent.' Thus, the Vijñaptimātratāsiddhi says: 'The consummate [nature] is in that [other-dependent nature], eternally free from the former nature.'

3.60

Sūtra: "It is neither existent nor non-existent, neither identical nor different, neither numbered nor unnumbered, neither bright nor dark."

3.61

The commentary says: This specifically reveals the non-existence of the two. 'Neither existent nor non-existent' transcends the four propositions of existence and non-existence: first, existent; second, non-existent; third, both existent and non-existent; fourth, neither existent nor non-existent. It merely cites the fourth to reveal freedom from the preceding three. 'Neither identical nor different' also transcends these four [propositions] of identity and difference: first, identical; second, different; third, both identical and different; fourth, neither identical nor different; here too it merely cites the fourth to reveal freedom from the preceding three. 'Neither numbered nor unnumbered': transcending the reckonings of discriminative sentiment is called 'neither numbered'; being the objective sphere of non-discrimination, it is called 'nor unnumbered.' Furthermore, because it transcends calculation and quantity it is 'neither numbered'; because it is subsumed under phenomena it is 'nor unnumbered.' Saying 'neither bright nor dark' corresponds to 'neither defiled nor pure' in various sūtras. When it first becomes free from defilement, it is not that it only now becomes pure, which is called 'neither bright'; even when amidst defilements, it is not defiled, which is called 'nor dark.' Due to this supreme wondrousness, the path of mind and speech is cut off. According to the Mahāyānasaṃgraha, there is the absence of three kinds of duality: First, the absence of the two marks of existence and non-existence. It is without the mark of existence because all things conceptually imagined are entirely non-existent; nor is it without marks, because as revealed by emptiness, its intrinsic nature exists. As for being without the two marks of the conditioned and the unconditioned: because it is not produced by karma and afflictions, it is not of a conditioned mark; because it has mastery over the ability to manifest what resembles conditioned phenomena, it is not of an unconditioned mark. As for being without the two marks of diversity and unity: because the Buddha's body and essence are one, it is not of a diverse mark; because it is realized individually by immeasurable supports, it is not of a unified mark. Because both are non-existent, it is called the absence of the two marks.

3.62

Sūtra: "Thus, the wisdom conforming to tathatā does not perceive the characteristic and the locus of the characteristic; does not perceive neither existent nor non-existent; does not perceive neither identical nor different; does not perceive neither numbered nor unnumbered; and does not perceive neither bright nor dark."

3.63

The commentary says: This clarifies the wisdom conforming to tathatā. That is non-discriminative wisdom; because it realizes in accordance with the objective sphere, it 'does not perceive.' With these general and specific five non-existences, the cultivation of the path is fully perfected.

3.64

Sūtra: "Therefore, one should know that purity of the objective sphere and purity of wisdom are beyond discrimination and without intermediate [distinction]."

3.65

The commentary says: The text below concludes the establishment. This establishes the equality of both the objective sphere and wisdom; hence they are combined as the Dharma-body. Because the objective sphere and wisdom are neither identical nor different, beyond discrimination, and without any intermediate distinction between this and that, they are collectively named the Dharma-body.

3.66

Sūtra: "Because they are the basis of [the truths of] cessation and the path, upon this Dharma-body the various activities of the Tathāgata can be manifested."

3.67

The commentary says: This concludes the establishment that the Dharma-body is the support for the response and transformation [bodies], capable of initiating various beneficial activities. Because the objective sphere is pure, it is the basis of the truth of cessation; because wisdom is pure, it is the basis of the truth of the path. 'Because' indicates the reason: since the tathatā of phenomena and the wisdom conforming to tathatā are the basis of cessation and the path, the response and transformation [bodies] rely on this to initiate various activities. As the Mahāyānasaṃgraha briefly clarifies five activities, it says 'various.' As for the five activities: First, the activity of rescuing from calamities and disasters, because it can cause the blind to gain eyes, and so forth. Second, the activity of rescuing from bad destinies, because it pulls [beings] out of unwholesome states and establishes them in wholesome states. Third, the activity of rescuing from improper means, because it causes non-Buddhists to abandon improper means in their search for liberation and establishes them in the Tathāgata's holy teaching. Fourth, the activity of rescuing from the view of a personal identity (satkāyadṛṣṭi), because it bestows on them the path capable of transcending the three realms. Asabhāva explains: 'Namely, that in which the false view of self operates consists of all contaminated phenomena of the three realms; it bestows the Dharma of transcendence upon them.' Fifth, the activity of rescuing from the two vehicles, because it rescues bodhisattvas who wish to proceed to other vehicles, as well as śrāvakas of indeterminate lineage, establishing them to cultivate the practices of the Great Vehicle. Question: If it causes them to attain the two vehicles, is that not an activity? Answer: That is precisely the previous third and fourth activities.

3.68

Sūtra: "Good man, because this body's causes and conditions, objective spheres, and loci, as well as the fruit relying on the root, are difficult to fathom."

3.69

The commentary says: The third major section answers regarding the cause. That is, it reveals the attainment of the fruit in reliance upon the cause, answering the question about cultivation. Here it temporarily discerns the sequence of attaining the fruits, not yet speaking of the sequence of cultivation; the intention is to let those who cultivate the cause know the sequence. The sequence of causes is based on the sequence of fruits. The Madhyāntavibhāga, chapter three, says: 'The vessel is explained as maturation; power is its predominance; delight, increase, and purity are in turn the five fruits.' The commentary explains: 'Vessel refers to conformity with wholesome phenomena. Maturation refers to obtaining a superior body, taking it as a vessel for the path. Power refers to the predominant power of that vessel, causing all wholesome phenomena to become of the highest grade.' The meaning is that by relying on the superior body along with the power of past wholesome deeds, combined with present wholesome phenomena, they become increasingly superior. 'Delight' means that by the power of repeatedly cultivating wholesomeness in past lives, in the present life one generates deep delight in wholesome phenomena. 'Increase' means that by the power of repeatedly cultivating wholesomeness in the present life, one causes the roots of wholesomeness cultivated to reach speedy completion. 'Purity' means severing obstacles and attaining permanent release from bondage. These five are in turn the five fruits: First, the maturation fruit (the aforementioned vessel). Second, the sovereign fruit (adhipatiphala), namely wholesome phenomena becoming of the highest grade; because of the predominant power of the wholesome maturation, wholesome phenomena become of the highest grade, which is the sovereign fruit. Third, the causally concordant fruit (niṣyandaphala), namely that by the power of repeatedly cultivating wholesomeness in past lives, one is caused to generate deep delight in wholesome phenomena in the present life, which is the causally concordant fruit of the former. Fourth, the fruit of human effort (puruṣakāraphala): through repeated cultivation in the present, one is able to bring roots of wholesomeness to speedy completion, which is the fruit of human effort; this is explained in terms of the human effort of the Dharma. Fifth, the fruit of separation (visaṃyogaphala): through the previous severing of obstacles one attains permanent release from bondage, which is the fruit of separation. Now, this passage intends to clarify this meaning. The subsequent text of that treatise distinguishes the differences of the fruits, of which there are ten kinds: First, the subsequent fruit, meaning that due to the lineage one attains the fruit of generating the aspiration for awakening, and so on, which should be known successively. This means that the former serves as the cause and the subsequent as the fruit; because the subsequent stage is attained on account of the former, the subsequent stage is the fruit of the former. This is a general statement. Second, the initial fruit, meaning the first realization of the supramundane Dharma, namely the first bhūmi. Third, the fruit of repeated practice, meaning the stages of those in training from this point onward (namely the ten bhūmis). Fourth, the ultimate fruit, meaning the phenomena of non-training (namely the Buddha stage). Fifth, the conforming fruit, meaning the gradual sequence of causes, which should be known as subsumed under the subsequent fruit. Sixth, the obstacle-extinguishing fruit, meaning the path capable of severing, because the initial fruit is capable of extinguishing obstacles, it is called obstacle-extinguishing (the intent is to cite the initial to illustrate it; subsequent wisdom is also like this). Seventh, the fruit of separation, meaning the fruit of repeated practice and the ultimate fruit, because the stages of training and non-training are successively free from the bondage of afflictions. Eighth, the exquisite fruit, meaning exquisite virtues such as supernormal powers. Ninth, the unsurpassed-with-superior fruit (sa-uttaraphala), meaning the bodhisattva bhūmis, because they transcend the other vehicles but have not yet achieved Buddhahood. Tenth, the unsurpassable fruit (anuttaraphala), meaning the Tathāgata stage, because there is no other superior phenomenon above this. Here, the latter six are explained as distinct meanings of the former four fruits. The major text is divided into three: first, a general statement; second, specific explanations; third, an exhortation to cultivate. This is the initial statement. It has five meanings: First, 'body' is the vessel, the maturation fruit. Second, 'causes and conditions': relying on that vessel, the wholesomeness previously cultivated is its causes and conditions, which is the sovereign fruit, because the wholesome body-vessel serves as a predominant power causing wholesomeness to increase. Third, 'objective spheres': citing the object observed by the causally concordant fruit; all those wholesome phenomena, bodhi, and nirvāṇa are its objects, because taking these superior phenomena as objects gives rise to delight. Fourth, 'loci' is the fruit of human effort: through repeatedly cultivating wholesomeness, bodhi is swiftly perfected, which is the sought-after locus, because the aspiration of the Great Vehicle is directed toward mahābodhi. Fifth, 'the fruit relying on the root' is the fruit of separation. As for the fruit relying on the root: this fruit of separation is not separated from the tathatā of phenomena. 'Because they are difficult to fathom' is a general praise of being difficult to conceive, not being the domain of the two vehicles and the like.

3.70

Sūtra: "If one comprehends this meaning, this body is the Great Vehicle, is the nature of the Tathāgata, is the tathāgatagarbha."

3.71

Commentary: The following is an explanation. First, it explains the maturation fruit as a receptacle; second, from 'relying on this body' onward, it explains the causal condition, namely the sovereign fruit (adhipatiphala); third, from 'the mind of the non-retrogressing ground' onward, it clarifies the fruit of human effort (puruṣakāraphala); fourth, from 'Good son, this dharma body' onward, it clarifies the fruit of separation from bonds (visamyogaphala). As for the sphere of objects, it encompasses all these dharmas. The ten distinct fruits are the distinctions among these five fruits. This, then, is the first.

'One who understands this meaning' is, to begin with, an overarching exhortation to faith. 'This body is the Great Vehicle': because it serves as the sovereign power through which the fruit of the Great Vehicle is attained, it is called the Great Vehicle. 'Is the nature of the Tathāgata': through the various roots of goodness cultivated relying on this body, which gradually increase and grow, it becomes the nature of the Tathāgata. Moreover, the untranspired untainted seeds and the substance of tathatā constitute the nature of the Tathāgata; both phenomenal nature and ontological nature are called the Buddha-nature. 'Is the tathāgatagarbha': this is the consciousness of the maturation fruit. The Laṅkāvatārasūtra states: 'The ālaya-consciousness is called the empty tathāgatagarbha; because it is fully endowed with the perfuming of untainted dharmas, it is called the non-empty tathāgatagarbha. Because the tainted eighth [consciousness] is deceptive, it is called empty. The substance of the various untainted seeds within the consciousness is called the non-empty tathāgatagarbha, because it is free from deception.' To say 'fully endowed' means it is fully endowed with both tainted and untainted seeds.

3.72

Sūtra: 'Relying on this body, the mind of the initial resolve and the mind of the ground of cultivation are able to become manifest.'

3.73

Commentary: The following explains the causal condition, namely the sovereign fruit. Due to the sovereign power of the body of the maturation fruit, one is then able to generate the mind of the initial resolve and the mind of the ground of cultivation.

3.74

Sūtra: 'The mind of the non-retrogressing ground also fully manifests, as do the mind of one bound to one more birth and the vajra-like mind.'

3.75

Commentary: This clarifies the fruit of human effort. Within the fruit of human effort, there are distinctions; among the fruits are eight fruits: first, the successive fruits; second, the initial fruit; third, the fruit of repeated practice; fourth, the ultimate fruit; fifth, the fruit of obstacle-cessation; sixth, the surpassed fruit; seventh, the unsurpassed fruit; eighth, the superior fruit. This non-retrogressing ground is the initial fruit, for upon attaining the first ground, one realizes non-retrogression; taken together, they are the fruit of repeated practice and the surpassed fruit. The successive fruits extend through the Buddha-ground.

3.76

Sūtra: 'The mind of the Tathāgata fully manifests, and the immeasurable, boundless, wonderful dharmas of the Tathāgata all fully manifest.'

3.77

Commentary: The fourth, the ultimate fruit, and the seventh, the unsurpassed fruit; herein, it first summarizes and then specifies. This is the summary.

3.78

Sūtra: 'Relying on this dharma body, the inconceivable mahāsamādhi is able to manifest; relying on this dharma body, all great wisdom is able to manifest.'

3.79

Commentary: This clarifies the specific ultimate fruit and the unsurpassed fruit. Herein there are again three parts: first, attaining concentration and wisdom; second, manifesting the response and transformation [bodies]; third, revealing the four virtues. This is attaining concentration and wisdom; it is also the attainment of the fruit of obstacle-cessation, because concentration and wisdom are attained.

3.80

Sūtra: 'Therefore the two bodies, relying on samādhi and relying on prajñā, are able to manifest.'

3.81

Commentary: Manifesting the response and transformation [bodies].

3.82

Sūtra: 'Such a dharma body, relying on its own substance, is spoken of as permanent and is spoken of as self; relying on the great samādhi, it is spoken of as bliss; relying on great wisdom, it is spoken of as purity.'

3.83

Commentary: Third, revealing the four virtues. First, it explains them specifically, and then concludes generally. This is the specific explanation. Because its own substance is suchness (tathatā), it is spoken of as permanent; because it is permanent, it is spoken of as self. Due to samādhi, one attains great bliss; distinguishing it from the causal [stage] and the two vehicles, it is called the great samādhi. Because wisdom cuts off obstacles, one attains the virtue of purity. Question: The Ratnagotravibhāga, the Mahāyānasaṃgraha, and other texts state that faith is the cause for the virtue of purity; why does this [sūtra] say it is wisdom? Answer: In those texts, because it removes the turbidity of lack of faith and because it is a specific cause, faith is the cause of the virtue of purity. Here, in terms of cutting off defilement and as a general [cause], wisdom is the cause of the virtue of purity. Furthermore, permanence and self are stated with respect to substance, while bliss and purity are spoken of by reciprocal reflection through cause and substance.

3.84

Sūtra: 'Therefore the Tathāgata is permanently abiding, sovereign, peaceful and blissful, and pure.'

3.85

Commentary: The general conclusion: 'sovereign' is the virtue of self.

3.86

Sūtra: 'Relying on the great samādhi, all dhyānas, the Śūraṅgama and others, all smṛtyupasthānas, the great smṛtyupasthāna on the Dharma and others, and mahāmaitrī and mahākaruṇā [manifest].'

3.87

Commentary: The following clarifies the superior fruit. The text is divided into three: first, the dharmas; next, the metaphors; and finally, the application. In the dharmas there are two: first, clarifying the superior virtues of the category of concentration; second, clarifying the superior virtues of the category of wisdom. Because wisdom arises relying on concentration, it first clarifies the category of concentration. The category of concentration is divided into three: first, the presentation; next, the enumeration; and finally, the conclusion. Or, first distinguishing what is relied upon, next distinguishing what relies upon it, and finally the conclusion. 'Great samādhi' is the naturally acquired samādhi. Although many, there are only eight: first, dhyāna; second, absorption; third, smṛtyupasthāna; fourth, mahāmaitrī and mahākaruṇā; fifth, dhāraṇī; sixth, the six supernatural knowledges (abhijñā); seventh, the eight masteries (vaśitā); eighth, the equal gathering-in of all dharmas. These are the first four.

Dhyāna refers to the four dhyānas, and absorption refers to the four formless absorptions. Thus the Satyakanirgrantha-sūtra states: 'What are the Tathāgata's dhyāna and absorption? Answer: There are the successive absorptions, as well as the Śūraṅgama and others, or the Great Vehicle Light Samādhi, the Gathering-Virtue-King Samādhi, the Bhadrapāla Samādhi, and the Śūraṅgama Samādhi.' Tradition says: 'Śūraṅgama' is the 'heroic march' absorption. The correct sound is śūraṅgama, which here translates as 'heroic march'. By citing the foremost, [it shows that] absorptions are in truth boundless, which is why it says 'and others'. In this brief presentation of the general and specific, dhyāna and absorption are general, while Śūraṅgama is specific.

'All smṛtyupasthānas' refers to the three smṛtyupasthānas, the four smṛtyupasthānas, the six recollections, and so forth. Saying 'the great smṛtyupasthāna on the Dharma' refers to the mindfulness of the Dharma among the six recollections. Because the Dharma is the teacher of the Buddhas, mindfulness of the Dharma is spoken of first. Alternatively, this refers to the smṛtyupasthāna on the Dharma that destroys conceptual objects. The seventh [fascicle] of the Satyakanirgrantha-sūtra states: 'As for the smṛtyupasthāna on the Dharma, it means observing internal dharmas, external dharmas, and internal-and-external dharmas, forming two kinds of notions: permanent and impermanent. Constantly with the Buddha-eye seeing everything until sitting at the place of awakening, never having lost it midway.' This is stated in terms of the fruit. It further says: 'Not observing with the physical eye, the divine eye, or the wisdom eye. Why? Because the three eyes are without marks; one observes with the Dharma-eye.' This is stated generally regarding the cause, citing one to encompass the rest.

'Mahāmaitrī and mahākaruṇā' are the four immeasurables; because giving bliss and extracting suffering are superior, they are singled out and clarified. In the sixth [fascicle] of the Satyakanirgrantha-sūtra there are thirty-two kinds of mahākaruṇā contemplations, and in the second [fascicle] of the Viśeṣacintibrahmaparipṛcchā-sūtra there are thirty-six kinds of mahākaruṇā; all are as extensively explained therein.

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金光明最勝王經疏 — Classical Chinese