金剛般若經旨贊 2.116

2.116

Sūtra: “Subhūti, suppose a person had a body long and large.”
Commentary: Having previously shown faith-and-understanding prior to the grounds [...], next is the second [section], which explains the ground of pure mind, that is, the seventeenth abiding place of the path of realization. Vasubandhu’s commentary explains that an analogy is stated to reveal doubt, so that one may enter true seeing together. Previously, for the bodhisattvas of faithful practice [...], the four wondrous practices prior to the grounds were taught: there are no beings not universally crossed over; there is no practice not universally cultivated; there is no fruit not universally [witnessed]; and there are no obstructions not universally [cleared]—the practices of the four vast vows are completely fulfilled. The former two true paths of seeing are about to open; in what follows, because it is now briefly stated, this passage arises. It briefly states the principle and wisdom of the dharma body, causing these bodhisattvas to reveal the obstruction of discrimination, generate an uncontaminated mind, and personally realize and comprehend it. Yet because bodhisattvas are not free from the discriminating mind of attainment, although they heard the prior teaching that the true dharma body is realized through non-attainment, their doubt is not yet revealed. Fearing they might think the dharma body also involves attainment, he then reveals it through an analogy. To reveal that which is doubted, he says: “Suppose a person had a body long and large,” and so on. Asaṅga, in terms of the principle and wisdom illustrated by the analogy, speaks of the path of realization with a pure mind. Vasubandhu, with regard to presenting the analogy to reveal the previous doubt, calls it “stating an analogy to reveal doubt.” Below, the text has two parts: first, making wisdom manifest; second, causing them to realize by abandoning pride. In the first part, there are again two: first, the Tathāgata teaches with an analogy; second, Subhūti answers and confirms. This is the first part. The principle and wisdom of tathatā are only internally realized as real; words and signs cannot match that essence. However, the wise attain clarification through analogies, so next he brings up the great body to penetrate the profound purport. Just as a human body that is full and handsome encompasses virtuous appearance and is collectively called a great body, the realized principle and wisdom are called the Dharma; because it encompasses and completes them, it is called a body. And as for why this dharma body is called “long and large”: it refers to the dharma body revealed upon entering the path of realization, because it is revealed and realized by attaining two wisdoms. As for attaining the two kinds of wisdom: First, the wisdom that encompasses gotra. Beginning from the first ground, having attained this wisdom, one is born into the Tathāgata’s family and definitively plants the Buddha-seed. Previously, one was born in this family during the long night; having attained birth, with dependence utterly transformed, one is able to attain that accomplishment of reaching [the fruit]. Because of the wondrous physical marks of the three qualities of merit, it is called a long body. The three qualities of merit are the three wondrous fruits: reward, response, and transformation. Second, [...]: beginning from the first ground, because one can realize the five kinds of principle of sameness, one achieves the wisdom of sameness. As for the five samenesses: 1. The wisdom realizing sameness in severing evil, because it sees no difference between suffering and pleasure; 2. The wisdom realizing sameness in egoless action, because it sees no difference in having a self; 3. The wisdom realizing sameness in manifest correspondence, because it sees no difference between self and other; 4. The wisdom realizing sameness corresponding to a mind without expectation, because it benefits others without seeking reward; 5. The wisdom realizing sameness in the path of realization for all bodhisattvas, because realizing this can give rise to the wisdom of shared essence. Having attained this wisdom, one universally gathers sentient beings; because it gathers bodies, it is called a great body. Since this wisdom is attained from the path of realization, the dharma body revealed below should be called “long and large.” How much more so when one reaches the dharma body revealed by the fruit-qualities, which is free from all realms and pervades all realms; as the essence of great merit, it is preeminently called “long and large.” Therefore, the commentary states in verse with respect to the fruit dharma body: