大乘義章 19.15

19.15

次第三門五陰分別。色受想行識，是其五也。法佛體中備具五陰，如《涅槃》說「色是佛性，乃至受想行識是性。彼性顯了，說為法身五陰法也。」又《涅槃》說「色是無常，因滅是色，獲得涅槃常住之色。受想行識亦復如是。乃至色者是不寂靜，因滅是色，獲得涅槃寂靜之色。受想行識亦復如是。」此等亦是法身五陰，雖說有色但離色法，猶如比丘無作戒法不可事取，餘亦如是。問曰：經說入於無色大般涅槃，云何宣說法身有色？釋言：經說入於無色大般涅槃者，無於凡下虛偽之色，非無真色。故《涅槃》云「真解脫者，亦空不空。」言其空者，謂無生死二十五有。言不空者，謂有善色常樂我淨。又彼經說「二乘解脫名為非色，諸佛解脫名之為色。」故知諸佛法身有色。問曰：經說大般涅槃但有寂樂而無受樂，云何宣說法身有受？此前釋，無其凡下分別之受，非無平等納法之受，故說有之。是義云何？受有二種：一納，受法相應納法在心。二受，境界違順等事名之為受，謂苦樂等。樂受之心受於境順，苦受之心受於境違，捨受之心受於境界不違不順。諸佛如來但有初門，而無第二。第二故名無受樂，有初門故名有受陰。問曰：諸佛分別想滅，云何有想？釋言：諸佛妄想心滅，非無明淨了法之想，明達一切諸法相故。行之與識，類前可解。法佛如是。報應二佛具足五陰，義在可知（此三門竟）。

Next is the third section: differentiation according to the five aggregates. Form, sensation, perception, formations, and consciousness are these five. Within the substance of the Dharma Buddha, the five aggregates are fully present. As the Nirvāṇa [Sūtra] says: 'Form is Buddha-nature, up to sensation, perception, formations, and consciousness are nature. When that nature is fully revealed, it is termed the five-aggregate dharma of the dharmakāya.' The Nirvāṇa [Sūtra] also says: 'Form is impermanent; by ending this form, one attains the eternally abiding form of nirvāṇa. Sensation, perception, formations, and consciousness are likewise. Up to form is not quiescent; by ending this form, one attains the quiescent form of nirvāṇa. Sensation, perception, formations, and consciousness are likewise.' These are also the five aggregates of the dharmakāya. Although it is said to have form, it is simply free from [material] form-dharmas, just as a bhikṣu's unmanifest moral precepts (avijñapti-śīla) cannot be grasped as concrete objects; the rest are likewise. Question: Sūtras say that one enters formless Mahāparinirvāṇa; how can you declare that the dharmakāya has form? Answer: When sūtras say that one enters formless Mahāparinirvāṇa, it means being without the illusory, false forms of ordinary and base beings, not being without true form. Therefore the Nirvāṇa [Sūtra] says: 'True liberation is both empty and not-empty.' Calling it empty means that it lacks the saṃsāric twenty-five states of existence. Calling it not-empty means that it possesses wholesome form—permanence, bliss, self, and purity. That sūtra also says: 'The liberation of the two vehicles is called formless; the liberation of the Buddhas is called possessing form.' Thus we know that the dharmakāya of the Buddhas has form. Question: Sūtras say that Mahāparinirvāṇa has only the bliss of quiescence and has no bliss of sensation (vedanā); how can you declare that the dharmakāya has sensation? [Answer:] This was explained before: it lacks the ordinary, base sensation of conceptual distinction, but is not without the sensation of taking in the Dharma in equanimity; hence it is said to exist. What does this mean? There are two kinds of sensation: first is taking in, where the Dharma corresponds to sensation, taking the Dharma into the mind. Second is receiving: experiencing objects that are discordant, concordant, and so on is called sensation, namely suffering, pleasure, and so forth. A mind of pleasant sensation receives concordant objects; a mind of painful sensation receives discordant objects; a mind of neutral sensation receives objects neither discordant nor concordant. The Buddha Tathāgatas only have the first category and lack the second. Lacking the second, it is called being without the bliss of sensation; possessing the first, it is called having the sensation aggregate. Question: For the Buddhas, conceptual perceptions have ceased; how can they have perception? Answer: The Buddhas' minds of delusive perception have ceased, but they are not without clear, pure perceptions that comprehend phenomena, for they clearly understand the characteristics of all dharmas. Formations and consciousness can be understood similarly to the above. Such is the Dharma Buddha. That the reward and response Buddhas are fully endowed with the five aggregates can be understood as a matter of course. (This concludes the three sections.)