御注金剛般若波羅蜜經宣演 2.86

2.86

Sūtra: "Subhūti, suppose a person's body were huge." Exposition: Below, the seventeenth dwelling, the dwelling of realization path, is the pure-heart bhūmi (pramuditā-bhūmi) among the three stages. Prior to the bhūmis, there was no sentient being one did not vow to deliver, and no practice one did not cultivate everywhere; furthermore, through the difficult-to-attain merit-body and wisdom-body, one subdued the two hindrances; the innate is gradually eliminated, and the conceptual is abandoned suddenly. At the heat and summit stages, seeking instruction, one contemplates the absence of the two graspings, performing contemplations on the secure and insecure, the two truths, signlessness, consciousness-only, and so forth. The two causes of accumulation (saṃbhāra) and application (prayoga) being complete, the principle of the first bhūmi is now explained for him, causing him to seek the realization path and enter the true noble stage, bringing forth untainted wisdom, severing conceptual hindrances, personally realizing the two emptinesses, and attaining the non-abiding path; therefore this text appears. The treatise's metaphor clarifies the previous tathatā dharmakāya, and does not contradict this either. This treatise text has two parts: first, clarifying that the realization path attains wisdom; second, clarifying that the realization path abandons pride. The treatise says: "It is thus shown that when entering the realization path, because one attains wisdom, one abandons pride." Within the former there are two parts: first, the Tathāgata informs via a metaphor; second, Subhūti replies in confirmation. This is the first. The wondrous principle of tathatā is known only through internal realization and is not words or marks that match its substance. However, the wise are enlightened by means of metaphors; therefore, a great body is compared to communicate the profound purport. Just as a human body is large, full, upright, and grand, yet lacks real substance and is designated a "body" only conventionally, so the realized principle and wisdom are gathered and perfected, hence named a "body," like that conventional body. However, while in defilement, it is named the tathāgatagarbha; once emerging from defilement, it is given the name dharmakāya; it is still illustrated by lodging it in a metaphor. The Wei translation says "its body is wondrously large" (miaoda). The Zhenguan translation says "endowed body, great body." The Zhou and this translation say "huge" (changda). "Huge" implies endowed with wondrousness. The Liang translation says "pervading body, great body." According to this treatise's explanation, within attaining wisdom, the separate explanation of "wondrously large" is divided into two meanings. The treatise says: "How is wisdom attained? Because there are two kinds of wisdom: namely, the wisdom that embraces lineage (gotra) and the wisdom of equality (samatā). If one has attained wisdom, one attains birth into the Tathāgata's household and attains the definitive succession to the Buddha lineage. This is the wisdom that embraces lineage. Having attained this wisdom, one can attain the wondrous body. If, in this household, one has long nights wished to be born, once born one promptly attains that body. This is called the wondrous body." Exposition: This has two meanings: first, attaining wisdom; second, realizing the principle. From "If one has attained wisdom" to "can attain the wondrous body" reveals the function of wisdom as attaining wisdom. From "If, in this household" onward is realizing the principle: the principle is the wondrous body, and because wisdom can attain it, it is also called the wondrous body. "The Tathāgata's household" means taking tathatā's ultimate empty quiescence as the mansion; realizing and converging within it is called "being born." When one has not yet realized suchness, throughout the long night one vows to realize it; having attained wisdom, one promptly attains tathatā: this is called the wondrous body. Although the body and the household are both tathatā, because the dharmatā-body relies on the dharmatā-land, there is a distinction: when the right wisdom of the true vision path arises, being able to realize tathatā is called "having attained." If distinguished in detail: uninterrupted [path] and liberation [path] are "just attaining" and "having attained." The above explains the wondrous body. The treatise also says: "The wisdom of equality further has five kinds of causes and conditions of equality: namely, equality regarding coarseness and evil, equality regarding dharma-selflessness, equality associated with severance, equality associated with a mind free of yearning, and equality regarding the realization path of all bodhisattvas. Attaining these equalities, one attains being a great body, because it embraces the great body of all sentient beings." Exposition: This explains the great body: because wisdom can realize the principle of five equalities, and the principle of five equalities comprehensively embraces all, it is called a great body. The principle is tathatā; dividing equality into five is distinguished from the signifier. The Mahāyānasūtrālaṃkāra also says that equality has five, but with slightly different names: first, equality of selflessness; second, equality of possessing suffering; third, equality of what is done; fourth, equality of non-seeking; fifth, equality of equal attainment. Here, the first, equality regarding coarseness and evil—tathatā pervades wholesome and unwholesome dharmas, so there is no distinction between self and other—is precisely the second there, because regarding all sufferings in one's own and others' bodies, there is no distinction. The second, equality of dharma-selflessness—the selfless nature of all phenomena—is precisely the first there. The third, equality associated with severance—because it is free from the two graspings, and severance of self and other is suchness without duality; "associated" means similarity; other-nature is associated, not self-nature; now severing self and other, it is named equality—is precisely the third there. The fourth, equality associated with a mind free of yearning—"yearning" means clinging to conditions; when practicing benefit for others, not seeking return recompense; "associated" is the same as before—is precisely the fourth there. The fifth, equality regarding the realization path of all bodhisattvas—because it is jointly realized—is precisely the fifth there. The Buddhabhūmi-śāstra states that the bodhisattvas of the ten bhūmis realize ten kinds of principles of the nature of equality, which is called the wisdom of equality (samatājñāna); its mutual subsumption with this can be understood through contemplation. If following this treatise, the outline exposition of the dwelling of realization path in the previous fascicle states: "The wondrous body refers to the attained body and the perfected body, because of attaining ultimate transformation of the basis (āśrayaparivṛtti). The great body refers to the body that embraces the bodies of all sentient beings." Exposition: Because through cultivating the two wisdoms up to the tenth bhūmi, the principles that should be realized are all completely realized, being able to attain the dharmakāya is called the attained body. The saṃbhogakāya and nirmāṇakāya are called the perfected body. Or, the self-enjoyment body and the principle of tathatā are jointly called the attained body, because according to the Suvarṇaprabhāsa Sūtra both are named dharmakāya; the other-enjoyment and transformation bodies are called the perfected body. Thus embracing the four Buddhas, they are collectively named the wondrous body. The "great body": because by attaining the five equalities one embraces all sentient beings as not different from oneself, and because one's own self-substance can embrace all, it is called a great body. The wondrous body comprehensively embraces both principle and wisdom; the great body resides solely in the true principle of equality. However, it is not the complete fulfillment; fulfillment is at the Buddha stage. Here it speaks of partial attainment being able to ultimately attain, not that it is already complete. That treatise's verse says: