金剛般若論會釋 2.78

2.78

The abode of desire has two [aspects]: first, desiring to attain the physical body (rūpakāya); second, desiring to attain the dharmakāya. First, desiring to attain the physical body is the seventh practice. Within the seventh, the practice of non-attachment, with an unattached mind one constantly contemplates the Buddha-lands; seeing adorned and pure lands, one's mind has no defiled attachment, and one goes there to make offerings; up to seeing the great assembly of bodhisattvas, one's mind has no defiled attachment; seeing impure lands, one's mind feels no revulsion or disgust, due to viewing them with equanimity. Mindful that sentient beings do not know the ultimate truth, do not seek the Tamer, and enter the nets of Māra to suffer various miseries, one then increases great compassion, contemplates all wholesome roots, and mentally contemplates that phenomena are free from attachment—and so forth up to broad explanations. Vowing to engage in actions that benefit beings, with a mind unattached to any practice, it is called the practice of non-attachment. Therefore, not seeing the Tathāgata by means of marks is the practice of non-attachment. Desiring to attain the dharmakāya has three [aspects]: first, desiring to attain speech; second, desiring to attain the marks of wisdom; third, desiring to attain the marks of merit. Desiring to attain speech is the eighth, the practice of respect: accomplishing the wholesome roots of respect, delighting in the Buddhadharma, dedicatedly seeking bodhi, discerning profound teachings, dwelling in fearlessness—and so forth up to broad explanations. Engaging in practices to benefit sentient beings, entering the pure dharmadhātu, just as a fire pearl emits fire that cannot be exhausted, so the bodhisattva's treasuries of merit cannot be exhausted, and teaching and transforming sentient beings also cannot be exhausted. Respecting wholesome roots, respecting the Buddhadharma, and engaging in deeds that benefit sentient beings, it is called the practice of respect. Therefore, in this sūtra, desiring to attain speech that can generate true reality corresponds to this practice; only when one has planted wholesome roots and cultivated offerings before hundreds of thousands of myriads of Buddhas can one generate a single thought of pure faith, let alone generate true reality! Desiring to attain the dharmakāya of the marks of wisdom is the ninth practice. Within the ninth, the practice of wholesome dharmas, one serves as a cooling pool of Dharma for all sentient beings; guarding and protecting the Buddhadharma so the Buddha lineage is never broken; attaining dhāraṇī, hence attaining the fourfold eloquence, etc., pervading the three-thousandfold world, transforming one's body like a Buddha, endowed with wondrous voices, unobstructed regarding phenomena, performing Buddha-works; attaining unimpeded phrasing, able to answer every question distinctively, with a fearless mind. Attaining ten kinds of bodies, acting as a cooling pool of Dharma, and plumbing the depths of the Buddhadharma, it is called the practice of wholesome dharmas. Therefore, desiring the marks of wisdom, expounding that there is no fixed dharma that can be attained or expounded, is the cultivation relying on this. Desiring the body of marks of merit is the tenth. Within the tenth practice, the practice of truth, one accomplishes the foremost sincere and truthful words: able to practice as expounded, able to expound as practiced, learning the truthful words of the Buddhas of the three times, accomplishing the causes of the wisdom of the ten powers. The bodhisattva reflects: 'I see that sentient beings undergo immeasurable suffering; if I attain right enlightenment before having crossed them over, that would not be proper. I must fulfill the great vow and only then achieve Buddhahood, causing all sentient beings to seek bodhi and reach ultimate nirvāṇa without remainder, unasked by sentient beings. When I first generated the mind and practiced the bodhisattva path, I generated the mind on my own, universally for sentient beings, desiring to cause them to ultimately attain the knowledge of all aspects.' 'I am foremost and supreme among all; all practices are in accord, mind and form are both compliant'—this is called the practice of truth. Therefore, desiring the marks of merit, being able to uphold and expound four lines of verse in this sūtra surpasses boundless wisdom and the bodhi of the three bodies; because this is generated from it, it causes one to cultivate true practice.