大乘起信論義記 1.49

1.49

Second, concerning the Dharma Jewel: speaking generally, the Dharma Jewel has four kinds: teaching, principle, practice, and fruition. Among these four, teaching is shallow and principle is deep; practice is partial and fruition is complete. Now, what is taken as the refuge here selects only the deep and the complete, taking refuge only in principle and fruition. Therefore, the Buddha's body is referred to in order to explain the Dharma Jewel, which is the dharma of fruition. Revealing the body's essence and marks is the dharma of principle. In the three lines of the text, there are two parts: the first indicates, and the subsequent two explain. In the first [line], "and" (ji) has two meanings: first, the meaning of distinction, showing that this Dharma Jewel and the preceding Buddha Jewel are two matters, hence it says "and"; second, the meaning of combination, [showing that] one does not merely venerate the Buddha Jewel, but also reaches to venerating the Dharma Jewel. Here, the word "and" shows that the Buddha and the Dharma are not one; "its body's essence and marks" shows that the Buddha and the Dharma are not separate, which is the meaning of non-difference. "Essence" refers to the greatness of essence; "marks" refers to the greatness of marks. Because the Buddha's two bodies of enjoyment and transformation are distinguished within the greatness of function, the two greatnesses of essence and marks naturally are the dharmakāya and are subsumed under the Dharma Jewel. Because that greatness of function arises based on essence and marks, tracing function back to its source, it says "its body's essence and marks." In the explanation of the subsequent two lines: first, "dharmatā..." explains the greatness of essence. "Storehouse of immeasurable merits" explains the greatness of marks. "Dharmatā" clarifies the pervasive meaning of this true essence. That is, not only does it serve as the essence of the preceding Buddha Jewel, it also pervades and serves as the nature of all dharmas, which demonstrates the profound and vast meaning of tathatā pervading both defiled and pure, and encompassing both sentient and insentient. A treatise says: "Counted among sentient beings, it is called buddha-nature; counted among non-sentient beings, it is called dharmatā." As for the term "tathatā" (zhenru): this clarifies the meaning of dharmatā being without change when pervading defiled and pure. "True" (zhen) means its essence is not false or deceptive; "suchness" (ru) means its nature undergoes no alteration. "Ocean": a metaphor is used to resolve doubt. The doubt asks: "If the true is already unchanging, how does it accord with the defiled and pure? If it accords with the defiled and pure, how is it unchanging?" The explanation states: "Just as the ocean raises waves due to the wind, although the waves rise and cease, the wet nature does not change; and this unchanging nature does not hinder the arising of waves. Although the waves have myriad movements, they do not hinder the one wetness. Therefore, motion and stillness are not two; understand the dharmas by this standard." Another explanation: this shows that this tathatā possesses merits like an ocean. The Avataṃsakasūtra says: "Just as the deep great ocean / Has treasures that cannot be exhausted, / And within it are all reflected / The physical forms of sentient beings; / In the profound ocean of causes and conditions, / The treasures of merit are inexhaustible; / Within the pure dharmakāya, / There is no image that does not appear." Moreover, there are ten extraordinary features, all used as similes for tathatā; you may understand them by following this explanation. Next, in the explanation of the greatness of marks: this refers to the fact that within this dharmakāya as the tathāgatagarbha, the boundless nature-merits, numerous as the sands of the Ganges, are contained and accumulated; hence it is called a "storehouse." There is also a view that here it also subsumes the two dharmas of teaching and practice: teaching contains the merits it expresses, and practice subsumes the merits it achieves; therefore it is also called the "storehouse of immeasurable merits." One should know that here it pervades all four Dharma Jewels, all having the meaning of containing. This concludes the Dharma Jewel.