大乘義章 18.37

18.37

次定其體。德體無邊，今此略以三門辨之：一約色心非色心等三門分別、二主伴分別、三就性淨方便分別。初言色心非色心者，如上涅槃章中廣辨，今略顯之。菩提體中亦有色義、亦有心義、亦有非色非心之義。所言色者，佛具三身，法、報與應，是三身中皆有色義。法身色者，如來藏中具過恒沙眼耳等法，故彼《如來藏經》說言「眾生身中有如來眼耳等，如模中像。」此等說為色性法門。故《涅槃》云「佛性亦色。」色者眼見彼色顯了，說為諸佛法身之色。如《地持》說「性種者，六入殊勝，無始法爾。」即其義也。此法身色，但是色法而無色相，猶如比丘無作戒法色而無相。報身色者，如來曠修相好之業得相好果，於彼應身一一相處各有無量無邊相海。如《華嚴》說「雖有是相而不可見，如梵天王頂上寶珠有而叵見。」應身色者，隨物所現種種色像。色法如是。所言心者，分別亦三：一法、二報、三者是應。所言法者，真識之心體是知性，如昏睡人覺知之性。以知性故，經說為心為識為智。彼心顯了，說為諸佛一切種德。然此但是心性法門而無心相，如鷄在㲉無分別相。言報心者，如來曠修淨業因緣勳發真心，令真心中智慧三昧陀羅尼等無量德生，雖具此德而無分別。言應心者，隨化世間種種異智。心法如是。所言非色非心法者，分別有二：一數滅無為、二法性空理。於此二中皆無色心，隨義細分亦有三種，法、報與應。所言法者，菩提真體不可色取、不可心取，名非色心。故《維摩》云「菩提不可身得心得。」是義云何？菩提真體離色心相，是故不可身得心得。又菩提體空寂無為，離色心性，是故不可身得心得。言離相者，如《涅槃》說「如眾生心雖復是有，而無大小青黃赤白長短等相。道與菩提涅槃亦爾，體雖是有而無一相。」以無相故不可相取，是故不可身得心得。又經說言「寂滅是菩提，滅諸相故。不觀是菩提，離諸緣故。不行是菩提，無憶念故。斷是菩提，捨諸見故。離是菩提，離妄想故。障是菩提，障諸願故。不入是菩提，無貪著故。」以是義故不可心得。經復說言「不會是菩提，諸入不會故。不合是菩提，離煩惱習故。無處是菩提，無形色故。假名是菩提，名字空故。如化是菩提，無取捨故。」以是義故不可身得。言離性者，菩提體中諸德同體緣起相成，攝別成總諸德皆有，將別分總一切悉無，無故離性矣。法體如是。所言報者，斷離一切煩惱業苦，證寂無為，名非色心。所言應者，隨化分齊示有所斷，現證無為，名非色心。初門如是。次第二門主伴分別。正體為主，現助名伴。主伴不定，義別有六：第一約就心法分別。真識之心正是道體，說以為主；慧等諸數隨心之德，悉名為伴。二約修分別。念為正主，餘悉為伴。故《涅槃》云「三十七品以念為主。」律經亦云：能以念為主，諸流得解脫。故知念心為諸行主。自餘諸行隨念迴轉，譬如四兵隨主將意，故說為伴。三就所造行業分別。思為正主，餘皆為伴。思心正是造作之性，故說為主；餘行皆是思所造作，隨思而起，故名為伴。四就起因趣果分別。菩提之心以為正主，以此菩提之心種故。自餘一切助菩提法，隨心趣果，齊名為伴。五就行德強弱分別。慧行最強，為道正體，名之為主，除障入法有大力故；餘行助慧，悉名為伴。故《地論》言「智眷屬者，所謂檀等。」六就諸行相成分別。一切諸行迭互為主、迭互為伴。檀門辨義，為正主，餘行為伴；戒門辨義，戒為正主，餘行為伴。如是一切。主伴不同，有斯六種。今此所謂菩提行德，多說慧行以為正主，餘為伴矣（此二門竟）。

Next, determining its essence. The essence of virtue is boundless; here we now briefly distinguish it through three sections: first, distinguished through the three sections of material form, mind, and neither material form nor mind; second, distinguished by principal and companion; third, distinguished in terms of intrinsic purity and expedient means. First, as for material form, mind, and neither material form nor mind: as broadly distinguished above in the chapter on nirvāṇa, it is now briefly revealed. Within the essence of bodhi, there is the meaning of material form, the meaning of mind, and the meaning of neither material form nor mind. Regarding what is called material form: a Buddha possesses the three bodies—the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya; within these three bodies, there is in all cases the meaning of material form. As for the material form of the dharmakāya: the tathāgatagarbha is endowed with dharmas such as eyes and ears surpassing the sands of the Ganges; therefore, that Tathāgatagarbha-sūtra states: "Within the bodies of sentient beings there are the eyes, ears, and so forth of the Tathāgata, like a statue inside a mould." These are spoken of as the dharma-gate of the nature of material form. Therefore, the Mahāparinirvāṇa-sūtra states: "Buddha-nature is also material form." In terms of material form, the eyes seeing that material form clearly manifested is spoken of as the material form of the dharmakāya of the Buddhas. As the Bodhisattvabhūmi states: "The seed-nature consists of the excellence of the six sense-bases, naturally so from beginningless time." This is its meaning. This material form of the dharmakāya is merely a material dharma without material characteristics, just like a monk's unmanifest moral precept dharma, which is material yet without characteristics. As for the material form of the saṃbhogakāya: the Tathāgata, through vastly cultivating the karma of the marks and signs, attains the fruit of marks and signs; in each single mark of that responsive body, there is an immeasurable and boundless ocean of marks. As the Avataṃsaka-sūtra states: "Although these marks exist, they cannot be seen, just as the wish-fulfilling jewel on the crown of the Brahmā king exists yet cannot be seen." As for the material form of the nirmāṇakāya: it consists of the various material forms manifested in accordance with beings. Such are the material dharmas. Regarding what is called mind, the distinction is also threefold: first, dharma[-kāya]; second, saṃbhoga[-kāya]; third, nirmāṇa[-kāya]. Regarding the dharma[-kāya]: the mind of true consciousness is essentially the nature of knowing, like the conscious nature of a sleeping person. Because it is a nature of knowing, the sūtras speak of it as mind, as consciousness, as wisdom. When that mind is clearly manifested, it is spoken of as the virtues of all modes of the Buddhas. Yet this is merely the dharma-gate of the nature of mind without mental characteristics, like a chick inside an egg without differentiated characteristics. As for the saṃbhoga[-kāya] mind: through the causes and conditions of the Tathāgata's vast cultivation of pure karma perfuming and evoking the true mind, immeasurable virtues such as wisdom, samādhi, and dhāraṇī are produced within the true mind; although endowed with these virtues, it is devoid of conceptual discrimination. As for the nirmāṇa[-kāya] mind: it consists of the various different wisdoms that adapt to transforming the world. Such are the mental dharmas. Regarding what is called dharmas that are neither material form nor mind, there are two distinctions: first, unconditioned cessation through calculation (pratisaṃkhyā-nirodha-asaṃskṛta); second, the empty principle of dharmatā. In both of these, there is neither material form nor mind; subdividing them according to meaning, there are also three kinds: dharma[-kāya], saṃbhoga[-kāya], and nirmāṇa[-kāya]. Regarding the dharma[-kāya]: the true essence of bodhi cannot be apprehended as material form, nor can it be apprehended as mind, hence it is called neither material form nor mind. Therefore, the Vimalakīrti-nirdeśa states: "Bodhi cannot be attained through the body or attained through the mind." What is the meaning of this? The true essence of bodhi is free from the characteristics of material form and mind; therefore, it cannot be attained through the body or attained through the mind. Furthermore, the essence of bodhi is empty, quiescent, and unconditioned, free from the nature of material form and mind; therefore, it cannot be attained through the body or attained through the mind. Regarding freedom from characteristics: as the Mahāparinirvāṇa-sūtra states, "Just as the minds of sentient beings, though indeed existing, lack characteristics such as large or small, blue, yellow, red, white, long, or short; the path, bodhi, and nirvāṇa are likewise: although their essence indeed exists, they are devoid of any single characteristic." Because they are devoid of characteristics, they cannot be apprehended through characteristics; therefore, they cannot be attained through the body or attained through the mind. Furthermore, a sūtra states: "Quiescence is bodhi, because it extinguishes all characteristics. Non-contemplation is bodhi, because it is free from all conditions. Non-action is bodhi, because it is devoid of recollection. Severance is bodhi, because it abandons all views. Departure is bodhi, because it is free from false conceptualisation. Obstruction is bodhi, because it obstructs all vows. Non-entry is bodhi, because it is devoid of craving and attachment." By this meaning, it cannot be attained through the mind. The sūtra further states: "Non-meeting is bodhi, because the sense-bases do not meet. Non-conjunction is bodhi, because it is free from the residual impressions of defilement. Placelessness is bodhi, because it has no shape or colour. Nominal designation is bodhi, because names are empty. Being like an illusion is bodhi, because there is neither grasping nor rejection." By this meaning, it cannot be attained through the body. Regarding freedom from nature: within the essence of bodhi, all virtues share the same essence, mutually establishing each other through dependent origination; gathering the particulars into the whole, all virtues are present; dividing the whole into particulars, all are completely absent; because they are absent, it is free from nature. Such is the dharma-essence. Regarding the saṃbhoga[-kāya]: severing and departing from all defilements, karma, and suffering, and realising quiescent unconditionedness, is called neither material form nor mind. Regarding the nirmāṇa[-kāya]: according to the measure of transformative adaptation, displaying having severed something and visibly realising unconditionedness is called neither material form nor mind. Such is the first section. Next, the second section: distinguishing principal and companion. The primary essence is the principal; what manifests and assists is called the companion. Principal and companion are not fixed; their meanings have six distinctions: First, distinguished in relation to mental dharmas. The mind of true consciousness is precisely the essence of the path and is spoken of as the principal; caittas such as wisdom, being virtues attendant upon the mind, are all called companions. Second, distinguished in relation to cultivation. Mindfulness is the primary principal, and the rest are all companions. Therefore, the Mahāparinirvāṇa-sūtra states: "The thirty-seven factors have mindfulness as their principal." The vinaya sūtras also state: 'One who is able to take mindfulness as principal will attain liberation from all flows.' Hence we know that the mind of mindfulness is the principal of all practices. The remaining practices turn in accordance with mindfulness, just as the fourfold army follows the will of the commanding general; therefore, they are spoken of as companions. Third, distinguished in terms of karmic actions produced. Volition (cetanā) is the primary principal, and the rest are all companions. The volitional mind is precisely the nature of activity, hence it is spoken of as principal; the other practices are all produced by volition and arise following volition, hence they are called companions. Fourth, distinguished in terms of giving rise to the cause and heading toward the fruit. The mind of bodhi (bodhicitta) is taken as the primary principal, because it is the seed of the mind of bodhi. All the other dharmas that assist bodhi head toward the fruit in accordance with this mind, and are uniformly called companions. Fifth, distinguished in terms of the strength and weakness of practical virtues. The practice of wisdom is the strongest, being the primary essence of the path, and is termed the principal because it has great power to eliminate obstacles and enter the Dharma; the other practices assist wisdom and are all called companions. Therefore, the Daśabhūmikā-śāstra states: "The retinue of wisdom refers to giving (dāna) and the rest." Sixth, distinguished in terms of all practices mutually establishing each other. All practices are alternately principals and alternately companions. When explaining the meaning in the gate of giving, giving is the primary principal and the other practices are companions; when explaining the meaning in the gate of morality, morality is the primary principal and the other practices are companions. All are like this. As for the difference between principal and companion, there are these six kinds. Here, regarding what is termed the virtues of bodhi practice, the practice of wisdom is mostly spoken of as the primary principal, and the rest as companions. (This concludes the second section.)