金剛般若論會釋 3.10

3.10

Question: "Since this explains the virtues of the Buddha Stage below, what similarities and differences does it have with the Cheng weishi lun, the Fodi jing, and so on?" Answer: "The general meaning can be the same, but they differ in breadth and brevity. The Fodi jing first explains the pure land inhabited, which is precisely the pure land explained here; that sūtra next explains the pure dharmadhātu, whose essence is subsumed under the dharmakāya explained here; third, that sūtra clarifies the essence of the Buddha's four wisdoms, which is not separate from what is explained here as the five eyes, knowing others' minds, the foundations of mindfulness, and so forth; the four wisdom categories also correspond to the five eyes and so on as appropriate. However, the pure land, dharmadhātu, and four wisdoms there are all distinguished with multiple meanings, whereas this clarifies the Buddha's physical body expounding the Dharma, the correct awakening of the foundations of mindfulness, non-abiding in saṃsāra and nirvāṇa, purity of practice and abiding, and so on. Although this is not separate from the four wisdoms, it is not what was clarified in that sūtra, and therefore is explained here; thus there is breadth and brevity compared with that text. Compared to the Cheng weishi lun, this alone should be judged: based on the treatise to judge the sūtra, the text has six [perfections], as already assigned to the sūtra above. However, the aforementioned treatise says that the Fodi jing lun explains six kinds of perfection subsuming the transformation of the basis. 'Subsuming the transformation of the basis in perfection' means: among the six transformations of the basis, this explains the virtues of the Tathāgata's fruition stage, which subsumes the fourth, the transformation of the basis as fruition fulfillment. Among the four meanings of the transformation of the basis, it is that which is transformed and obtained, because it is produced or revealed in accordance with the conditioned or unconditioned. Or, although this explains the virtues of the Buddha Stage, it is to cause bodhisattvas of the two stages of faith and purity to cultivate and seek, whether near or far, so that they accomplish the transformation of the basis; thus, among the six transformations of the basis, it fully subsumes five, as appropriate to each level. This is because the stage of practice in faith, the purified mind, and the Tathāgata Stage accomplish the transformation of the basis; it merely does not subsume the inferior one. The four meanings of the transformation of the basis also completely subsume the three stages, because they accomplish the four meanings from beginning to end. Furthermore, among the four meanings of the transformation of the basis, the third, that which is transformed and abandoned, means that inferior phenomena of saṃsāra such as the ripener consciousness are all abandoned altogether; hence the sūtra says that one abandons the impermanent aggregates and obtains the permanent aggregates. The Mahāyānasaṃgraha further explains transforming the basis of the five aggregates: by transforming the basis of the form aggregate, one obtains sovereignty over the pure land, the physical body, radiance, boundless voice, and the invisible crown of the head—which are precisely the two bodies of the pure land and physical marks here, and the boundless voice in the perfection of speech. By transforming the basis of the sensation aggregate, one obtains the sovereignty of not losing immeasurable great bliss—which is the non-abiding in saṃsāra and nirvāṇa and purity of practice and abiding below. By transforming the basis of the perception aggregate, one obtains sovereignty over correct expounding among all collections of names, words, and sentences—and sovereignty over expounding is the perfection of speech, and when conferring the Dharma of great benefit, the three understandings of name, sentence, and dharma-meaning, and so forth. By transforming the basis of the formation aggregate, one obtains sovereignty over drawing and gathering the great assembly and attracting pure dharmas—which is, when establishing the Dharma of great benefit, drawing and gathering the great assembly, and transforming and obtaining the sovereign pure Dharma to make it enter their minds. By transforming the basis of the consciousness aggregate, one obtains sovereignty over the mirror-like, equality, wondrous contemplation, and duty-performing wisdoms; 'manifest' is the mirror-like wisdom, and the remaining three can be known; the four wisdoms in order are precisely the essence of the Buddha eye, wisdom eye, and Dharma eye, and the consciousnesses generated by the fleshy and divine eyes; such is the coarse aspect, while the ultimate principle should be further contemplated. When reaching the Buddha, the four wisdoms are all the Buddha eye. Regarding the phrase 'perfection subsuming the basis': among the six perfections, the transformation perfection could be divided to make seven, or among the six, physical marks could be combined into the body perfection to make five perfections; however, the treatise eliminated breadth and removed brevity, determining them as six. Among the six, the first clarifies the perfection of the purity of the land, because it is the external fruition, the vessel that is the support."