大乘義章 19.14

19.14

次就色心非色心等三義分別。法佛體中備具三義。法身色根相好光明，是其色法。此義云何？如《涅槃》說「佛性是色，可以眼見。彼色顯了，為法身色。」又《涅槃》說「念法之義，非色斷色而亦是色，非陰斷陰而亦是陰，非入斷入而亦是入，非界斷界而亦是界。諸佛菩薩所遊行處常恒不變。此等顯了，為法身色。」又《涅槃》說「光明者，即是涅槃常住，不從因緣。云何問其因緣？」如是一切。亦有因緣，因滅無明，獲得熾然三菩提燈。以是因緣，有是因緣、有是光明。如此光明，當知亦是法身色也。諸根相好，類亦同爾。真識之心從緣顯了，說為智慧三昧行等，是其心法。真如之空，絕離一切心等相，是其非色非心之法。以非色故，《維摩》說言「不觀色，不觀色如，不觀色性，不取色有，名不觀色。不取色無，名不觀如。不取色法非有無義，名不觀性。」又《涅槃》云「入於無色大般涅槃」，當知亦是非色義也。以非心故，《維摩》說言「不觀受想行識，不觀受想行識如，不觀受想行識性。」義同前解。又《地經》說「自體本空，智自空故。」當知亦是非心義也。有人宣說：法體之體唯一空理，都非色心。如《涅槃》說「教空得實」，云何唯空？又如經說「如來之藏是真識心。」復言「佛性體性是色，彼法顯了說為法身。」云何說言都無色心？有人復言：法佛之體唯色與心，一向非空。設言空者，但無他相而體實有。如《地經》說「自體本空」，云何非空？又論釋言「自體空者，智自空故。」云何說言唯無他相？又《楞伽》云「如來藏中過恒沙法，一切皆依法無我說，彼法顯了說為法身。」云何不空？又復如彼《起信論》說「有人問言如來藏中具一切法，便謂色心各有自體。對破此執，說一切法依真如說。真如猶是空之別稱，彼法顯了說為法身。」云何不空？法佛如是。報佛之體具三義。相好之身是其色法。彼相如何？分別有三：一依法說。如來報身諸根相好光明音聲，與彼平等法門身同，妙寂雖相虛融無礙，還似陰陽五行之法。如《涅槃》說「月愛光明，是光無限，非冷非熱、非青非黃、非赤非白，無有邊際。」其光既然，諸根相好及佛音聲一切同爾。此色微妙，唯佛獨見，故《涅槃經》明金剛身，妙絕眾相圓備諸義，唯有如來乃知是義，餘人不及。二約應辨。如《花嚴》說「於佛應身一一相處，各有無量百千相海，名字不同、作用各異，雜有是相而不可見，如梵天王頂上寶珠有而叵見。」此之相好，地上菩薩漸能見之。三隨應說。應化所現諸根相好光明音聲，體即是報，以從過去淨業生故。此即是佛福德莊嚴，故《涅槃》云「福莊嚴者，有為有漏有礙非常，是凡人法。」即其義也。此報麁相，地前亦見。問曰：何故有此三異？由因別故。因別如何？修有三種：一隨事修，得第三報。良以修時隨有可見，是故得報隨有可見。又本修時隨有益物。二捨相修，破有入空得第二報。良以修時所有諸行依空以成，無相可見，得報還爾無相可見。又復修時依空成德，廣多無盡，得報還爾廣多無盡。三依實修，息妄契真得第一報。良以修時無念無緣，得報還爾無相離緣。又復修時行合法界虛融無礙，得報還爾身滿法界虛融無礙。又復修時常而不動，得報還爾常而不動。報身隨因有此三別，報土亦然，宜復深記。色法如是。智慧三昧解脫行等是其心法，數滅涅槃是其非色非心之法。問曰：數滅是涅槃門，云何名佛？釋言：分相，涅槃非佛；攝相言之，涅槃是佛。故《花嚴》中說涅槃佛，永滅度故。應佛體中亦具三義：所觀色形是其色法，應化修成智慧行等是其心法，五陰所成假名行人名非色心。又如《毘曇》，隨化命根亦非色心（此二門竟）。

Next is the distinction according to the three meanings of form, mind, and neither form nor mind. Within the essence of the dharma-Buddha, the three meanings are fully complete. The physical sense faculties, marks, signs, and radiance of the dharmakāya are its physical dharmas (rūpa). What is the meaning of this? As the *Nirvāṇa [Sūtra]* says: "Buddha-nature is form, which can be seen with the eyes. When that form is manifested, it is the form of the dharmakāya." Again, the *Nirvāṇa [Sūtra]* says: "Regarding the meaning of contemplating the Dharma: it is not form and it cuts off form, yet it is also form; it is not the aggregates and cuts off the aggregates, yet it is also the aggregates; it is not the sense bases and cuts off the sense bases, yet it is also the sense bases; it is not the elements and cuts off the elements, yet it is also the elements. The place traversed by the Buddhas and bodhisattvas is eternal and unchanging. When these are manifested, they are the form of the dharmakāya." Again, the *Nirvāṇa [Sūtra]* says: "Radiance is none other than nirvāṇa, eternally abiding and not arising from causes and conditions. Why ask about its causes and conditions?" All of these are like this. There is also a cause and condition: because of the extinction of ignorance, one obtains the blazing lamp of sambodhi. Due to this cause and condition, there is this cause and condition and there is this radiance. One should know that such radiance is also the form of the dharmakāya. The faculties, marks, and signs are likewise of the same kind. The mind of true consciousness manifested through conditions is spoken of as wisdom, samādhi, practices, and so forth, which are its mental dharmas (citta). The emptiness of tathatā, transcending all marks of mind and the like, is its dharma that is neither form nor mind. Because it is not form, the *Vimalakīrti [Sūtra]* says: "Not contemplating form, not contemplating the suchness of form, not contemplating the nature of form; not grasping the existence of form is called not contemplating form. Not grasping the nonexistence of form is called not contemplating suchness. Not grasping the meaning of form being neither existent nor nonexistent is called not contemplating nature." Again, the *Nirvāṇa [Sūtra]* says: "entering into formless great parinirvāṇa"; one should know that this is also the meaning of not being form. Because it is not mind, the *Vimalakīrti [Sūtra]* says: "not contemplating sensation, conception, volition, and consciousness; not contemplating the suchness of sensation, conception, volition, and consciousness; not contemplating the nature of sensation, conception, volition, and consciousness." The meaning is identical to the previous explanation. Again, the *Daśabhūmika Sūtra* says: "Its own essence is fundamentally empty, because wisdom is itself empty." One should know that this is also the meaning of not being mind. Some claim: "The essence of the dharma-substance is only the principle of emptiness; it is completely neither form nor mind." As the *Nirvāṇa [Sūtra]* says: "Teaching emptiness, one attains reality"—how could it be solely empty? Furthermore, as the sūtra says: "The tathāgatagarbha is the true-consciousness mind." It also states: "The essential nature of Buddha-nature is form; when that dharma is manifested, it is spoken of as the dharmakāya." How could one say that it completely lacks form and mind? Some claim again: "The essence of the dharma-Buddha is solely form and mind, entirely not empty. If emptiness is mentioned, it only means the absence of other marks, while its essence is truly existent." As the *Daśabhūmika Sūtra* says: "Its own essence is fundamentally empty"—how could it not be empty? Moreover, the treatise explains: "Its own essence being empty means that wisdom is itself empty." How could one say that it merely lacks other marks? Furthermore, the *Laṅkāvatāra* says: "The dharmas exceeding the sands of the Ganges within the tathāgatagarbha are all spoken of on the basis of dharma-selflessness; when those dharmas are manifested, they are spoken of as the dharmakāya." How could it not be empty? Furthermore, as that *Awakening of Faith* says: "Someone asked, 'Since the tathāgatagarbha is replete with all dharmas, one would then say that form and mind each have their own essence.' Refuting this attachment, it says that all dharmas are spoken of on the basis of tathatā. Tathatā is merely an alternative name for emptiness; when that dharma is manifested, it is spoken of as the dharmakāya." How could it not be empty? Such is the dharma-Buddha. The essence of the reward-Buddha is also replete with three meanings. The body with marks and signs is its physical dharma. What are those marks like? There are three distinctions: First, speaking in accordance with the Dharma. The physical faculties, marks, signs, radiance, and voice of the Tathāgata's reward-body are identical to that equal body of the Dharma-gate; though their marks are marvelously quiescent, empty, unified, and unhindered, they still resemble the phenomenal principles of yin-yang and the five elements. As the *Nirvāṇa [Sūtra]* says: "The radiance that is pleasant as the moon: this light is boundless, neither cold nor hot, neither blue nor yellow, neither red nor white, and without limit." Since its light is like this, the faculties, marks, signs, and the Buddha's voice are all likewise. This form is subtle and marvelous, seen solely by the Buddha alone; hence the *Nirvāṇa Sūtra* clarifies the vajra-body, which marvelously transcends all marks and is completely replete with all meanings—only the Tathāgata knows this meaning, and others cannot reach it. Second, distinguishing in terms of the response. As the *Avataṃsaka* says: "On each and every mark of the Buddha's response-body, there are each measureless hundreds of thousands of oceans of marks, with different names and distinct functions; though mixed with these marks, they cannot be seen, like the precious jewel atop the crown of the Brahmā king, which exists but cannot be seen." Bodhisattvas on the stages can gradually see these marks and signs. Third, speaking in accordance with the response. The physical faculties, marks, signs, radiance, and voice manifested by responsive transformation are essentially the reward itself, because they are born from pure past karma. This is precisely the Buddha's adornment of merit; hence the *Nirvāṇa [Sūtra]* says: "As for the adornment of merit, it is conditioned, tainted, obstructed, impermanent, and is the dharma of ordinary people." This is precisely its meaning. The coarse marks of this reward can also be seen before the stages. Question: Why are there these three differences? It is because the causes are distinct. How are the causes distinct? Cultivation has three kinds: First, cultivating according to phenomena, one attains the third reward. Truly because during cultivation one follows what exists and is visible, therefore the reward attained follows what exists and is visible. Furthermore, during original cultivation one benefits beings according to what exists. Second, cultivating by renouncing marks, one breaks through existence and enters emptiness, attaining the second reward. Truly because during cultivation all practices are accomplished on the basis of emptiness and have no marks that can be seen, the reward attained is likewise without marks that can be seen. Furthermore, during cultivation one accomplishes virtues based on emptiness, vast and endless, so the reward attained is likewise vast and endless. Third, cultivating based on reality, one halts delusion and tallies with truth, attaining the first reward. Truly because during cultivation one is without thought and without objects of cognition, the reward attained is likewise without marks and separated from objects of cognition. Furthermore, during cultivation one's practice accords with the dharmadhātu, empty, unified, and unhindered, so the reward attained is likewise a body filling the dharmadhātu, empty, unified, and unhindered. Furthermore, during cultivation one is eternal and motionless, so the reward attained is likewise eternal and motionless. The reward-body has these three distinctions according to causes; the reward-land is also like this and should again be deeply remembered. Physical dharmas are like this. Wisdom, samādhi, practices of liberation, and so forth are its mental dharmas; nirvāṇa as analytical cessation (pratisaṃkhyā-nirodha) is its dharma that is neither form nor mind. Question: Analytical cessation is the gate of nirvāṇa; how is it called Buddha? Answer: Distinguishing marks, nirvāṇa is not the Buddha; integrating marks, nirvāṇa is the Buddha. Hence in the *Avataṃsaka* it speaks of the nirvāṇa-Buddha, because it is eternally extinguished and crossed over. Within the essence of the response-Buddha, the three meanings are also complete: the viewed physical form is its physical dharma; the practices of wisdom and so forth accomplished through the cultivation of responsive transformation are its mental dharmas; and the conventionally designated practitioner composed of the five aggregates is called neither form nor mind. Furthermore, as in the *Abhidharma*, the life-faculty in accord with transformation is also neither form nor mind (these two sections are completed).