止觀輔行傳弘決 1.96

1.96

次解釋中，初「推理」者，文四義二，意亦在一。下去九法例然。託境發心，隨推隨發；若論修行，初門不同。故章安云：「聲聞以苦諦為首，緣覺以集諦為首，菩薩以道諦為首。」此約三藏三乘生滅四諦。通菩薩以界內滅諦為首，別菩薩以界外道諦為首，圓菩薩以界外滅諦為首。今為成顯是，不論二乘、復非行別，全依四諦而為次第。菩薩不同故分四異，俱觀法性四解不同。世人咸云：推法性理，曾不簡理真偽是非。此中三藏亦云法性自天而然，與別何異？是故應分權實法性。三藏既云集不能染乃至滅不能淨，故四諦外別立法性。當知苦集但是能覆，不能惱染；道滅能顯，而理本淨。法性如月，苦集如雲，道如却除，滅如却已，故引況云滅尚非理。菩提煩惱更互相傾，故名生滅。推無生者，法性不殊即不即異，氷水為喻乍似於圓，然但以六道因果喻水，真諦法性喻水為別，即名雖等，不見心性三千世間三諦之理。舉況引經同異，準說可知。「推無量者」，法性之理出於二邊，前之二教尚沒空有。《佛藏》十喻覆顯似同，望彼三藏理體永異。「推無作者」，凡法尚是，與通教苦集尚是相即似同，能即所即諦境永異，若不甄簡依何而發？廣簡異同方顯無外，發心僻越萬行徒施。「若推」下，重示功能。故於推理等者，從此乃至受苦起過，一一皆應如今分別。不欲煩文，故於此中委指相狀。下去但云上求下化，準推理說意亦可知。問：此中推理何殊四諦？答：前云四諦通語所依，今明推理別約法性。四種行人推二法性，通別異故，故重明之。次見相中，四見不同。言「昺著」等者，昺，光也。麗，美也，亦著也。灼爍，光明也。「毘首羯磨」等者，大論第五釋相好中云「二足輪相千輻輞轂三事具足，自然成就不待人工。世諸工師毘首羯磨所不能作。」問：何以不能？答：天工師是不隱沒智，輪相是善業報得；天工是報得，輪相是善行智；天工但一世，輪相無量劫，故不能以天工而作輪相。今文例之，三十二相皆非天工之所能作。若《阿含》云「佛升忉利，以神足力制諸弟子不令知處。二王憶佛因成大患。大臣白王：『造像供養。』優填王以栴檀香作，匿王以紫磨金作，悉高五尺。初召工匠與重寶賞，無能作者。毘首羯磨化為人來，為王造像，下斧之聲上至忉利，聞者解脫。」據此二王雖感天工，但能作於似佛之像，足輪最下尚不能作，況復能作餘真相耶？「勝轉輪王」者，《瑞應》云「阿私陀仙合掌而言曰：『大王當知，悉達太子定當成佛，終不在家作轉輪王，相明了故。』」所以輪王具而不明，薄拘有而不具，故知西方相法出自大權。相好嚴身，故云「纏絡」。「願我得佛」，佛道無上誓願成也。「我度眾生」，眾生無邊誓願度也。為度生故須習法門，為成佛道須斷煩惱，是故文中但舉二弘以攝餘二，下去例爾。又復四弘更互相成，為度生故須三弘誓，為斷惑故亦須餘三。餘二弘誓準說可知，故知舉二亦攝餘二。見通佛相者，但是見彼三藏相好空無所有。如來是所嚴、相好是能嚴，所嚴空故豈有能嚴？能所是境，知屬行者。所言空者，相即非相，非謂無相。世濫用之，彌須誠慎。肇云：「諸相煥目而非形，八音盈耳而非聲。應化非真佛，亦非說法者。」及《觀經》等亦通佛收。報佛相者，以得法性明鏡身故無像不現。「一一相好凡聖不得其邊」者，前兩教凡聖及當教地前，並不窮於報身相邊。如《西域記》云「昔婆羅門以一竹杖長一丈六欲量佛身，纔約佛身，杖上猶有如杖量許。量既不已，插地而去，其杖成林。後於此中而立精舍，名為杖林。」「梵天不見其頂」者，梵在色界，從彼天來，亦未曾見世尊頂相，如應持菩薩欲量佛身。佛成道後遊波羅奈，東方去此甚遠，有佛號思惟華，世界名懷調。有菩薩名應持，來禮佛足，繞千匝已，念欲量佛身，即自變形高三百三十萬里，復見佛身高五百四十三萬兆姟二億里。以佛神力，應持往至上方百億恒沙世界，界名蓮華莊嚴，佛名蓮華上。至彼界永不見釋尊之頂，不知佛身遠近幾何。往問彼佛，彼佛答言：「更過恒沙劫亦不能見釋尊之頂，智慧光明言辭悉皆如是。」出《金剛密迹經》。此尚不見，況梵天耶？「目連不窮其聲」者，佛在靈鷲，目連自念：「欲知佛聲所至近遠。」即從座起往須彌頂，聞如來聲如在目前。自以神力往大千邊大鐵圍頂，故聞無異。佛念：「目連欲試我清淨音場，吾今欲現。」時目連承佛力，去至西方界分九十九恒沙佛土，土名光明旛，佛號光明王。至彼故聞，猶如對面。彼佛身長四十里，菩薩身長二十里，菩薩食鉢高一里，目連於彼鉢緣上行。彼菩薩白佛：「此是何蟲，著沙門服在鉢上行？」佛言：「莫輕此賢。此賢名大目連，釋尊第一神足弟子。」彼佛告目連：「此土菩薩及聲聞眾，見卿身小生輕慢心。當現神力。」承釋尊力，禮彼佛足繞七匝已，「我今結坐此地不受。」佛言：「隨意。」即踊身虛空高百億仞，化床而坐，種種光明珍寶瓔珞而自莊嚴，各億百千。現已往其佛前，諸菩薩等怪未曾有，白佛言：「目連何故至此？」佛言：「欲試彼佛聲遠近故。」佛告目連：「仁不宜試佛聲遠近。卿大誤也。假使過於恒沙劫行，亦不能知。」目連投彼佛足悔過，佛告目連：「汝到此者，是釋尊之力。若欲還彼，假使卿身，一劫不至，能仁已滅。」目連曰：「我今迷惑，不知所去。」彼佛曰：「在東方。」目連叉手自歸說偈：「唯願天人尊，冀垂力愍念。願顯其國土，今欲還本土。」身子於靈山聞而怪之，阿難白佛：「誰耶？」佛言：「目連在彼光明旛世界，佛為放光明照之。」乘光還到，到已懺悔。身聲既爾，諸相例然。出《大論》十一，與《金剛密迹》文同。坐蓮華臺、居色究竟等，並此相也。「論云」去八十行，《般若》頌文也。「無形」，謂法性也。「莊嚴」，謂福智也。境智相稱遍應法界，唯有同類見非莊嚴。今從教道他受用邊亦云報身，即是登地菩薩所見。法身相中云「知如來智」等者，智稱法身故名深達，即指法身為諸相本，故云法身具三十二。又如《華嚴》一一相好與虛空等。此四教主未開成別，秖是一身四見各異。故《大論》十一引《密迹經》云「一切天人見佛色量，或如黃金白銀諸雜寶等（云云）。或見丈六、或見一里（一也）；或見十里乃至百億（二也）；無量無邊（三也）；遍虛空中（四也）。是則名為如來身密。」機見不同，為弘誓境，故云願齊等。一一文中皆云「若見如來」者，皆以三藏如來而為境本，於色相上四見不同。「覩神變」者，《史記》云「識用曰神」，《易》曰「利用出入之謂神」，故知俗教言遠意近。故《易》曰「陰陽不測之謂神」。雖云不測及識用等，但第六識，於欲人中陰陽不測等耳。變者，亦是陰陽變易、寒暑遞遷。如此釋變意不殊神，尚未及天，況三藏聖，三藏神變依於根本。「一心作一」等者，如化主語時化事即語，化主默時化事即默。語默既爾，餘儀亦然。故非任運，真化故也。「若放一光」等者，常光一尋則不云放，尋外之光故名「神變」，始從阿鼻乃至尼吒。「戢重輝」者。戢，歛也，止也。日月為重輝，佛若放光令歛不現。《報恩經》云「佛光明者如日輪光」。不云不現者，世間無物以喻佛光，此分喻也。故彼經云「世尊放光猶如日輪，光明赫奕隱蔽眾星。猶如大龍，蟠闌椿輪蒨練璨爛，覩之目眩思之心亂。佛若放光，能令一切諸光不現。」《大論》云「欲比決知，如迦葉光比閻浮金，猶如聚墨在珂貝邊。迦葉身光比四天王，如是展轉乃至梵天皆如聚墨。」故云隱不現也。《大論》「問云：如來何故常光一丈？答：根不堪故，若放多光則失眼根。又問：若放光有益，何不但放光，而說戒施及禪等耶？答：眾生得益不同，如城有多門入者不等。」勝應神變者，此中依理，故異三藏依根本禪。不二相故，異於三藏一心作一。「各各見佛獨在前」者，不同並見老比丘像。《淨名》云「各見世尊在其前」。如涅槃時，各見如來唯受我供。《般若》數數放光，《淨名》如須彌山顯于大海、灌頂巍巍堂堂等，並勝應神變。報佛神變言「依如來藏」者，藏謂理性不能現變，要待登地緣修滿時，真修發已方能現變，但異根本及無生理。「三昧正受」，即指初地十方百界而作佛事。法佛神變者，法佛如來與事神變不二不別，故云相作。「無記化化」等者，《大論》第八「問：釋迦化作無量千億諸佛，云何一時能說法耶？如《毘曇》中一時無二心，化主化事語默不俱，云何一時皆說六度？答：如此說者，外道聲聞所變化耳。如來變化無量三昧不思議力，故無量百千一時語默。又聲聞人化不能作化，故聲聞滅後不留化事，如來滅後能留化事，如佛無異。」故云化復作化。九十一丈同。又神變者，非但身輪，一切言說及意善巧皆名神變。故《大神變經》佛現十八變竟，時商主天子白佛言：「頗有神變更過此耶？」佛令文殊廣說變化。具如《淨名．不思議品》。文殊白佛：「如是摧伏惡魔亦令菩提久住於世，如是未為殊勝。若無名無相、無聲無字、無戲論，非沙門所知。如是歷十八界皆作此說，無三脫說三脫，乃至六度皆不可得。一切眾生說無眾生，佛土佛身亦如是說。是名神變。」商主天子言：「若如是者，一切諸法皆名神變。」身子問天子曰：「汝聞此神變不怖耶？」天子曰：「我即神變，云何怖耶？」文殊言：「一切善惡動不動皆神變相。不動即法性，動即事神變。」一一文下皆應結云「上求下化」，文無者略。故知佛現及文殊初說，猶屬通別神變故也。作四弘義，準說可知。

Next, in the explanation, first, concerning "inferring the principle": the text has four [sections] and the meaning has two, while the intent also rests on one. The nine methods below follow this pattern. Arousing the aspiration [for awakening] by relying on objects occurs as one infers and as one arouses; if we discuss practice, the initial gateways differ. Therefore Zhang'an says: "The voice-hearers take the truth of suffering as primary; the pratyekabuddhas take the truth of accumulation as primary; the bodhisattvas take the truth of the path as primary." This is according to the four noble truths of arising and ceasing of the three vehicles of the Tripiṭaka. The shared [teaching's] bodhisattvas take the truth of cessation within the realm as primary; the distinctive [teaching's] bodhisattvas take the truth of the path beyond the realm as primary; the perfect [teaching's] bodhisattvas take the truth of cessation beyond the realm as primary. Now, in order to successfully reveal what is correct, without discussing the two vehicles and without differentiating practices, we completely rely on the four noble truths to establish the sequence. Because bodhisattvas differ, four variations are distinguished; all contemplate the dharma-nature, yet their four understandings are not the same. People of the world all say: in inferring the principle of the dharma-nature, they have never distinguished whether the principle is genuine or counterfeit, correct or wrong. Herein, the Tripiṭaka also says that the dharma-nature is naturally so—how does this differ from the distinctive? For this reason, one must distinguish the provisional and real dharma-nature. Since the Tripiṭaka says that accumulation cannot defile [it] and even cessation cannot purify [it], it therefore establishes the dharma-nature separately outside of the four truths. One should know that suffering and accumulation merely cover [it] and cannot afflict or defile [it]; the path and cessation can reveal [it], while the principle is fundamentally pure. The dharma-nature is like the moon, suffering and accumulation are like clouds, the path is like removing [them], and cessation is like [them] having been removed; therefore an analogy is cited saying that cessation is still not the principle. Awakening and afflictions mutually overcome each other; hence it is called arising and ceasing. As for inferring the unarisen: the dharma-nature is not different, being neither identical nor non-identical; the analogy of ice and water at first seems similar to the perfect, yet it merely uses the causes and fruits of the six paths to analogize water, and the dharma-nature of the true truth to analogize water as distinct; although the name "identical" is the same, it does not see the principle of the three truths of the three thousand worlds of mind-nature. By citing analogies and quoting sūtras, the similarities and differences can be known in accordance with this explanation. As for "inferring the immeasurable": the principle of the dharma-nature transcends the two extremes, while the preceding two teachings are still submerged in emptiness and existence. The ten analogies in the Fo zang [jing] regarding concealment and revelation seem similar, but looking toward that Tripiṭaka, the substance of the principle is eternally different. As for "inferring the non-contrived": ordinary phenomena are already [it]; its apparent identity with the shared teaching's suffering and accumulation being already identical seems similar, but that which is identical and that with which it is identical—the truths and objects—are eternally distinct. If one does not distinguish them, on what would one rely to arouse [the aspiration]? Only by extensively distinguishing similarities and differences can what is without external [rival] be revealed; if one's arousing of the aspiration is deviant and erroneous, the myriad practices are applied in vain. Below, from "If one infers…", the functions are shown again. Therefore, in inferring the principle and so forth, from here down to experiencing suffering and giving rise to faults, each and every one should be distinguished as done now. Not wishing to burden the text, the specific characteristics are meticulously pointed out here. Below, it merely mentions "seeking above and transforming below"; by following what was said about inferring the principle, the meaning can also be understood. Question: How does inferring the principle here differ from the four truths? Answer: Earlier, it was said that the four truths generally speak of what is relied upon; now, explaining inferring the principle specifically concerns the dharma-nature. Because the four types of practitioners infer the two dharma-natures, and the shared and distinctive differ, it is explained again. Next, in [the section on] seeing the marks, the four views differ. The words "brilliant and prominent" and so forth: "brilliant" means shining; "splendid" means beautiful, and also prominent; "resplendent" means luminous. The words "Viśvakarman" and so forth: the fifth fascicle of the Dazhidulun, in explaining the marks and signs, says: "The marks of the wheels on the two feet are complete with the three features of a thousand spokes, rims, and hubs, being naturally accomplished without awaiting human effort. The worldly master artisans and Viśvakarman are unable to make them." Question: Why are they unable? Answer: The heavenly artisan's is non-disappearing wisdom, whereas the wheel marks are obtained as the retribution of wholesome karma; the heavenly artisan's is obtained through retribution, whereas the wheel marks are the wisdom of wholesome conduct; the heavenly artisan's lasts only one lifetime, whereas the wheel marks span immeasurable kalpas; therefore, one cannot make the wheel marks with heavenly craftsmanship. Applying this by analogy to the present text, none of the thirty-two marks can be made by heavenly craftsmanship. If according to the Āgama, which says: "The Buddha ascended to Trāyastriṃśa, and by his power of supernatural foot[work] prevented the disciples from knowing his whereabouts. Two kings yearned for the Buddha, and on that account fell gravely ill. The ministers addressed the kings: 'Make an image and make offerings.' King Udayana made it of sandalwood, and King [Prasenajit] made it of purple gold, each five feet high. At first they summoned artisans and offered valuable treasures as rewards, but none could make it. Viśvakarman transformed into a human and came to make the images for the kings; the sound of his axe blows reached up to Trāyastriṃśa, and those who heard it attained liberation." Relying on this, although these two kings moved the heavenly artisan, he could only make an image that resembled the Buddha; since he could not even make the wheel marks on the feet, which are lowest, how much less could he make the rest of the true marks? As for "surpassing a wheel-turning king": the Ruiying [jing] says: "The seer Asita pressed his palms together and said: 'Great King, you should know that Prince Siddhārtha will definitely become a Buddha and will never remain at home to become a wheel-turning king, because his marks are distinct.'" For this reason, the wheel-turning king possesses them fully but they are not distinct, while Bakkula has them but not fully; hence we know that the Western method of marks arises from great provisional means. The marks and signs adorn the body, hence it is said "intertwined and wrapped". "May I attain Buddhahood": the unsurpassed Buddha path, I vow to accomplish. "I will save sentient beings": sentient beings are boundless, I vow to deliver. Because one must deliver beings, one must learn the Dharma gates; because one must accomplish the Buddha path, one must sever afflictions. For this reason, the text merely cites two universal vows to subsume the other two, and the same applies below. Furthermore, the four universal vows mutually complete each other: to deliver beings, one needs three universal vows; to sever delusions, one also needs the other three. The remaining two universal vows can be known by following this explanation; hence we know that citing two also subsumes the other two. Seeing the marks of the shared Buddha is merely seeing that those marks and signs of the Tripiṭaka are empty and non-existent. The Tathāgata is that which is adorned, and the marks and signs are that which adorns; since that which is adorned is empty, how could that which adorns exist? That which adorns and that which is adorned are objects; knowing them belongs to the practitioner. That which is called "empty" means that marks are precisely non-marks, not that there are no marks. The world uses this promiscuously, so one must be exceedingly sincere and cautious. [Seng]zhao says: "The marks dazzle the eyes yet are not shapes; the eight voices fill the ears yet are not sounds. The responsive transformation is not the true Buddha, nor is it the preacher of the Dharma." Also, the Guan jing and so forth are subsumed under the shared Buddha. Regarding the marks of the reward Buddha: because he has attained the body that is like a bright mirror of dharma-nature, there is no image that does not appear. As for "ordinary beings and noble ones cannot reach the limits of each and every mark and sign": ordinary beings and noble ones of the preceding two teachings and those before the stages in this teaching cannot exhaust the limits of the marks of the reward body. As the Xiyu ji says: "Formerly, a brahman, holding a single bamboo staff sixteen feet long, wished to measure the Buddha's body; as soon as he held it against the Buddha's body, above the staff there was still the measure of a staff. Since measuring never ended, he planted it in the ground and left, and the staff grew into a forest. Later, a vihāra was built in this place, named the Staff Forest (Yaṣṭīvana)." As for "the Brahmā gods cannot see his crown": Brahmā is in the form realm; coming from that heaven, he still never saw the World-Honoured One's crown mark, just as Bodhisattva Dharadhara wished to measure the Buddha's body. After the Buddha attained awakening, he traveled to Vārāṇasī. Very far to the east of here, there was a Buddha named Cintāpuṣpa, whose world was named Huaidiao. There was a bodhisattva named Dharadhara, who came to bow at the Buddha's feet, and after circumambulating a thousand times, thought to measure the Buddha's body. He immediately transformed his own body to a height of 3,300,000 li, and then saw the Buddha's body to be 5,430,000,000,000,200,000,000 li high. By the Buddha's supernatural power, Dharadhara traveled upward to worlds as numerous as the sands of ten billion Ganges rivers, where the world was named Padmavyūha and the Buddha was named Padmottara. Arriving in that world, he never saw the crown of Śākyamuni, nor did he know how far or near the Buddha's body was. He went to ask that Buddha, and that Buddha answered: 'Even after passing kalpas numerous as the sands of the Ganges, you will still not be able to see Śākyamuni's crown; his wisdom, radiance, and words are all likewise.' This is from the Jingang miji jing. If even he could not see it, how much less could the Brahmā gods? As for "Maudgalyāyana could not exhaust his voice": when the Buddha was on Vulture Peak, Maudgalyāyana thought to himself: 'I wish to know how near or far the Buddha's voice reaches.' He immediately rose from his seat and went to the summit of Mount Sumeru, where he heard the Tathāgata's voice as if right before his eyes. Using his own supernatural power, he went to the summit of the Great Iron Ring Mountains at the edge of the trichiliocosm, and still heard it without difference. The Buddha thought: 'Maudgalyāyana wishes to test the arena of my pure voice; I will now manifest it.' At that time, Maudgalyāyana, borne by the Buddha's power, departed to the west through Buddha-lands numerous as the sands of ninety-nine Ganges rivers, where the land was named Prabhāketu and the Buddha was named Prabhārāja. Arriving there, he still heard it just as if face to face. That Buddha's body was forty li tall, the bodhisattvas' bodies were twenty li tall, and the bodhisattvas' alms bowls were one li high; Maudgalyāyana walked on the rim of that bowl. Those bodhisattvas said to the Buddha: 'What kind of insect is this, wearing a śramaṇa's robes and walking on the bowl?' The Buddha said: 'Do not disparage this worthy one. This worthy one is named Mahāmaudgalyāyana, Śākyamuni's foremost disciple in supernatural foot[work].' That Buddha told Maudgalyāyana: 'The bodhisattvas and assembly of voice-hearers in this land, seeing that your body is small, give rise to thoughts of disdain. You should manifest supernatural power.' Borne by Śākyamuni's power, he bowed at that Buddha's feet and circumambulated seven times, saying: 'If I now sit cross-legged, this ground cannot bear it.' The Buddha said: 'As you wish.' He immediately leaped into the air to a height of one hundred billion fathoms, transformed a seat, and sat down, adorning himself with various radiances, rare gems, and necklaces, each numbering hundreds of thousands of millions. Having manifested this, he went before that Buddha; the bodhisattvas marvelled at this unprecedented sight and said to the Buddha: 'For what reason did Maudgalyāyana come here?' The Buddha said: 'Because he wished to test the distance of that Buddha's voice.' The Buddha told Maudgalyāyana: 'Good sir, you should not test the distance of the Buddha's voice. You are greatly mistaken. Even if you traveled for kalpas numerous as the sands of the Ganges, you could still not know it.' Maudgalyāyana cast himself at that Buddha's feet and repented. The Buddha told Maudgalyāyana: 'That you have arrived here is due to Śākyamuni's power. If you wish to return there, even if your body [traveled for] a kalpa it would not arrive, and the Muni would have already passed into extinction.' Maudgalyāyana said: 'I am now confused and do not know where to go.' That Buddha said: 'In the east.' Maudgalyāyana clasped his hands, took refuge, and spoke a verse: 'I only pray that the Honoured One of gods and humans / will kindly bestow the power of compassionate regard. / May you reveal that land, / for I now wish to return to my native realm.' Śāriputra, hearing this on Vulture Peak, thought it strange. Ānanda addressed the Buddha: 'Who is that?' The Buddha said: 'Maudgalyāyana is in that Prabhāketu world, and the Buddha is emitting radiance to illuminate him.' Riding the radiance, he returned; having arrived, he repented. Since body and voice are like this, the other marks follow the same pattern. This is from the eleventh fascicle of the Da lun, and matches the text of the Jingang miji [jing]. Sitting on a lotus terrace, dwelling in Akaniṣṭha, and so forth are all this mark. From "The treatise says" onward for eighty lines is the verse text of the Prajñā [treatise]. "Formless" refers to the dharma-nature. "Adornment" refers to merit and wisdom. Objects and wisdom correspond to each other, universally responding throughout the dharma-dhātu; only those of the same class see what is non-adornment. Now, speaking from the perspective of the teaching method regarding enjoyment for others, it is also called the reward body, which is what is seen by bodhisattvas who have ascended the stages. In the mark of the dharma body, when it says "knowing the Tathāgata's wisdom" and so forth: wisdom corresponds to the dharma body, hence it is called "profoundly penetrating"; this points directly to the dharma body as the root of the various marks, hence it says that the dharma body possesses the thirty-two [marks]. Moreover, as in the Avataṃsaka, each and every mark and sign is equal to space. These lords of the four teachings, before being opened, are distinct, yet are merely one body seen four different ways. Therefore the Da lun, fascicle 11, quoting the Miji jing, says: "All devas and humans see the Buddha's bodily measure, either like yellow gold, white silver, or various jewels (and so forth). Some see sixteen feet, some see one li (the first); some see ten li up to one hundred billion (the second); immeasurable and boundless (the third); pervading empty space (the fourth). This is called the Tathāgata's bodily secret." Because the faculties and views differ, they serve as the object of the universal vows; hence it says "vowing to equal [them]" and so forth. In each and every passage, when it says "If one sees the Tathāgata", it always takes the Tripiṭaka Tathāgata as the fundamental object, upon whose bodily marks four different views arise. As for "witnessing supernatural transformations": the Shiji says: "Conscious application is called spiritual"; the Yijing says: "Advantageous application in entering and exiting is called spiritual"; hence we know that worldly teachings use far-reaching words with shallow meaning. Therefore the Yijing says: "The inscrutability of yin and yang is called spiritual." Although it speaks of inscrutability, conscious application, and so forth, it is merely the sixth consciousness being inscrutable regarding yin and yang among humans of desire. As for "transformation", it is also the change of yin and yang and the alternating shift of cold and heat. Explaining transformation like this, its meaning does not differ from "spiritual", which does not even reach the devas, much less the Tripiṭaka sages; Tripiṭaka supernatural transformations rely on the fundamental [dhyānas]. As for "with a single mind performing one [action]" and so forth: just as when the transformer speaks, the transformed phenomenon speaks, and when the transformer is silent, the transformed phenomenon is silent. If speech and silence are like this, other bodily deportments are also like this. Hence it is not spontaneous, because it is genuine transformation. As for "if he emits a single ray of light" and so forth: the ordinary light of one fathom is not referred to as "emitting"; light beyond one fathom is called "supernatural transformation", extending from Avīci up to Akaniṣṭha. As for "restraining double brilliance": "restraining" means gathering, stopping. The sun and moon are the double brilliance; when the Buddha emits light, he causes them to be gathered and not appear. The Bao'en jing says: "The Buddha's radiance is like the light of the sun disc." It does not say that they do not appear, because there is nothing in the world with which to analogize the Buddha's light; this is a partial analogy. Therefore that sūtra says: "The World-Honoured One emits light just like the sun disc, blazing brilliantly to eclipse the myriad stars. It is like a great dragon, coiling and wheeling, shining brightly and dazzlingly; beholding it, the eyes are dazzled; contemplating it, the mind is confused. When the Buddha emits light, he can cause all lights not to appear." The Da lun says: "If you wish to compare and determine, it is like Kāśyapa's light compared to Jāmbūnada gold, which is like a heap of ink beside a mother-of-pearl shell. Kāśyapa's bodily light compared to the Four Heavenly Kings, and so on progressively up to the Brahmā heaven, is always like a heap of ink." Hence it says obscured and not appearing. The Da lun asks: "Why is the Tathāgata's ordinary light one fathom? Answer: Because [sentient beings'] faculties cannot bear it; if he emitted much light, they would lose their visual faculty. Further question: If emitting light is beneficial, why does he not merely emit light, instead of explaining precepts, giving, meditation, and so forth? Answer: The benefits obtained by sentient beings are not uniform, just as a city has many gates and those who enter are not identical." As for the supernatural transformations of the superior response [body]: here it relies on the principle, and hence differs from the Tripiṭaka's reliance on the fundamental dhyāna. Because of non-dual characteristics, it differs from the Tripiṭaka's "with a single mind performing one [action]". As for "each seeing the Buddha solely before oneself": this differs from everyone seeing the form of an old monk. Vimalakīrti says: "Each sees the World-Honoured One before oneself." As at the time of nirvāṇa, each saw that the Tathāgata received only one's own offering. In Prajñā he repeatedly emits light; in Vimalakīrti he is like Mount Sumeru appearing in the great ocean, lofty and magnificent at the abhiseka—these are all supernatural transformations of the superior response [body]. Regarding the supernatural transformations of the reward Buddha, the statement "relying on the tathāgatagarbha": the "storehouse" refers to the principle-nature, which cannot manifest transformations; it must wait until, upon ascending the stages, conditioned cultivation is fulfilled and true cultivation has arisen, only then being able to manifest transformations, merely differing from the fundamental [dhyānas] and the unarisen principle. "Samādhi correct reception" points to [acting] on the first stage in the hundred worlds of the ten directions to perform Buddha-work. Regarding the supernatural transformations of the dharma Buddha: the dharma Buddha Tathāgata and phenomenal supernatural transformations are neither two nor different; hence it is said that they "produce each other". As for "indeterminate transformation-transformations" and so forth: the Da lun, fascicle 8, asks: "Śākyamuni transforms into immeasurable thousands of billions of Buddhas; how can they preach the Dharma at one time? As in the Abhidharma, at one time there are not two minds, and the transformer and the transformed phenomenon cannot speak or be silent together; how can they all preach the six perfections at one time? Answer: Those who speak like this refer only to the transformations of non-Buddhists and voice-hearers. Through the Tathāgata's transformations of immeasurable samādhis and inconceivable power, immeasurable hundreds of thousands speak and are silent at one time. Furthermore, a voice-hearer's transformation cannot produce another transformation, so after a voice-hearer passes into extinction, he leaves no transformed phenomena; after the Tathāgata passes into extinction, he can leave transformed phenomena, no different from the Buddha." Hence it is said that a transformation again produces a transformation. Ninety-one fathoms is the same. Furthermore, regarding supernatural transformations: not only the bodily wheel, but all speech and mental skillfulness are called supernatural transformations. Therefore, in the Da shentong jing, when the Buddha had finished manifesting eighteen transformations, at that time the deva son Śreṣṭhin said to the Buddha: "Are there any supernatural transformations that surpass this?" The Buddha bade Mañjuśrī extensively expound transformations, fully detailed as in the 'Inconceivable Chapter' of Vimalakīrti. Mañjuśrī addressed the Buddha: "Subduing evil Māra in this way and causing bodhi to abide long in the world in this way is not yet supreme. If it is without name, without mark, without sound, without word, and without frivolous elaboration, it is not something known by śramaṇas. Going through the eighteen realms, all make this explanation: where there are no three liberations, preaching three liberations; up to the six perfections, all are unobtainable. Preaching non-sentient-beings to all sentient beings; Buddha-lands and Buddha-bodies are also spoken of in this way. This is called supernatural transformation." The deva son Śreṣṭhin said: "If it is like this, all dharmas are called supernatural transformations." Śāriputra asked the deva son: "Hearing of this supernatural transformation, are you not terrified?" The deva son said: "I am myself a supernatural transformation; why should I be terrified?" Mañjuśrī said: "All good and evil, moving and unmoving, are characteristics of supernatural transformation. The unmoving is the dharma-nature; the moving is phenomenal supernatural transformation." Below each and every text, one should conclude by saying "seeking above and transforming below"; its absence in the text is an abbreviation. Hence we know that the Buddha's manifestation and Mañjuśrī's initial explanation still belong to the supernatural transformations of the shared and distinctive teachings. The meaning of making the four universal vows can be known by following this explanation.