金剛般若論會釋 3.65

3.65

Next below, the second part clarifies that the Buddha is unstained by the dharmas of transmigration, not abiding in saṃsāra, which the treatise also calls "not abiding in transmigration." Previously, it was generally stated that the Buddha does not abide in saṃsāra because of his realization of the selflessness of phenomena. Here, the nine contemplation practices are specifically explained to reveal his being unstained in transmigration, which establishes the previous meaning of not abiding in saṃsāra. Alternatively, it is explained that although it was previously said that the Buddha does not see any saṃsāra in which to abide, what would prevent saṃsāra from actually existing? Therefore, here one contemplates that the Buddha's nine kinds of saṃsāric dharmas are all illusory, like stars, cataracts, and so forth. Although the Buddha dwells in saṃsāra, saṃsāra cannot defile him; this is called being unstained in transmigration. In Vasubandhu's treatise, the major text below this resolves the sixth doubt. The doubt states: "If the Buddhas, the Tathāgatas, constantly preach the Dharma for sentient beings, why is it said that the Tathāgata enters nirvāṇa?" This doubt arises from the previous discussion of the nirmāṇakāya having coming and going while the dharmakāya has no coming and going; or it arises from the preceding discussion of "as if not explaining." If interpreted in this way, it opens out from the fifth section, and there is no separate sixth section. In order to sever this doubt, the nine contemplations are spoken. The verse says: / "Neither conditioned nor apart [from it] / is the nirvāṇa of the Tathāgatas; / because of the nine kinds of conditioned phenomena, / through subtle wisdom they correctly contemplate." / This reveals that because the Buddhas attain nirvāṇa, they do not abide in saṃsāra; and because they manifest worldly activities to benefit [sentient beings], they do not abide in nirvāṇa. The manifestation enters nirvāṇa, while the dharmakāya abides eternally. The first two lines directly answer the doubt, and the latter two lines clarify that the nirmāṇakāya manifests worldly activities without abiding in conditioned phenomena, because it performs the nine contemplations regarding the conditioned. The verse of this sūtra is divided into three: the first line generally mentions conditioned phenomena as the objective realm to be contemplated; the next two lines directly teach with the nine similes, contemplating the nine to explain the conditioned; and the final line concludes with the exhortation to cultivate the practice. When the Vajracchedikā says "compounded and conditioned phenomena," it means that causes and conditions such as the four marks compound together to make what is produced abide, hence called "conditioned" (zuowei); the essence of untainted conditioned [dharmas] also undergoes change, which the two vehicles loathe and turn away from, hence they are taught to be unstained. Or, it refers exclusively to the tainted, which are termed "conditioned" because they are brought about by afflictions. Saṃsāra's defilement drowns sentient beings, so they are taught not to be stained and to cultivate the nine contemplations. The rest is as explained by the Great Master in the previous fascicle.