摩訶止觀 3.35

3.35

答：通論三德，一一皆常樂我淨。《大經》云：「諸佛所師，所謂法也。以法常故，諸佛亦常。」法即法身，佛即般若、解脫，故作通解也。《大經》云：「因滅是色，獲得常色；受想行識，亦復如是。」則法身皆常、樂、我、淨；二德亦然。若依一種，轉「色」成法身，法身「常」、「樂」；轉「識」想成般若，般若即「淨」；轉「受」行成解脫，解脫則「我」。又依念處，轉「識」成「常」，轉「受」成「樂」，轉「想」、「行」成「我」，轉「色」成「淨」。是則通、別各有二解：依圓是頓義，依別是漸義（云云）。

Answer: Broadly speaking of the three virtues, each and every one possesses eternity, bliss, self, and purity. The Great Sūtra says: 'What all Buddhas take as their teacher is none other than the Dharma. Because the Dharma is eternal, all Buddhas are also eternal.' The Dharma is the dharmakāya; the Buddhas are prajñā and vimokṣa; hence this is made as a general interpretation. The Great Sūtra says: 'Because of extinguishing this form, one obtains eternal form; feeling, perception, formations, and consciousness are also like this.' Thus the dharmakāya possesses eternity, bliss, self, and purity; the other two virtues are also like this. If relying on one categorization: transforming 'form' into the dharmakāya, the dharmakāya is 'eternal' and 'blissful'; transforming 'consciousness' and perception into prajñā, prajñā is 'pure'; transforming 'feeling' and formations into vimokṣa, vimokṣa is 'self'. Furthermore, relying on the smṛtyupasthānas: transforming 'consciousness' into 'eternity', transforming 'feeling' into 'bliss', transforming 'perception' and 'formations' into 'self', and transforming 'form' into 'purity'. Thus the general and specific each have two interpretations: relying on the perfect [teaching] is the sudden meaning; relying on the distinctive [teaching] is the gradual meaning (and so forth).