金光明最勝王經疏 3.3

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.