大乘起信論內義略探記 1.60

1.60

First, regarding permanence and impermanence: If one relies on the Hīnayāna, both kinds of Buddha-bodies are impermanent. If one relies on the initial teaching, both meanings exist, as the Suvarṇaprabhāsa-sūtra says: "Such three bodies have the meaning of permanence and the meaning of impermanence." That is, the nirmāṇakāya perpetually turns the wheel of the Dharma and its skillful means are uninterrupted, hence it is regarded as permanent. Moreover, the Nirvāṇa-sūtra says: "If one says that the Tathāgata's body is impermanent, why does this person's tongue not fall out?" Because it is not the root, and its complete great functions are not manifested, it is said to be impermanent. The saṃbhogakāya has continued without interruption from beginningless time; because it can uphold the uncommon dharmas of all buddhas, and because sentient beings are inexhaustible, its function is also inexhaustible, and therefore it is said to be permanent; yet because it is not the root, it is said to be impermanent. The dharmakāya is not an acquired dharma and has no disparate characteristics; because it is the fundamental root, like empty space, it is therefore said to be permanent. If one relies on the final teaching, the merits produced through cultivation are impermanent, yet they are also permanent, because they are already identical with tathatā and return to the fundamental essence. Furthermore, the dharmakāya is permanent because it does not change; yet it is also impermanent because it accords with conditions. Moreover, the mutual fusion and unhindered nature of both permanence and impermanence is itself the Buddha-body. If one relies on the sudden teaching, once marks are exhausted, one does not speak of the permanence or impermanence of differentiated merits; there is solely the one body of real nature. If one relies on the perfect teaching, there are, in brief, three explanations: 1. In terms of function, the Buddha-fruit pervades all dharmas such as the three realms. 2. In terms of virtue, there are four meanings: first, produced through cultivation; second, fundamentally existing; third, fundamentally existing and produced through cultivation; fourth, produced through cultivation and fundamentally existing. 3. In terms of essence, these three portals each apply to the four propositions of impermanence and so forth.