維摩經疏卷第三．第六 6.52

6.52

Fourth, distinguishing the virtues and marks: first clarifying the virtues, and thereafter revealing the marks. The dharmakāya is endowed with four innate virtues: because the essence of the dharmakāya has no arising or ceasing, it has the virtue of permanence; because tathatā is free from suffering, it has the virtue of bliss; because its nature is autonomous, it has the virtue of self; because tathatā is without defilement, it has the virtue of purity. The reward and transformation bodies possess four virtues produced through cultivation: because of realizing the two emptynesses and uniting with suchness, their nature is free from arising and ceasing and has the virtue of permanence. Thus the Nirvāṇa Sūtra states: 'That which the Buddhas take as teacher is what is called the Dharma; because the Dharma is permanent, the Buddhas are also permanent.' Alternatively, although the reward and transformation bodies arise from conditions, because they continue uninterrupted from before to after, they are termed 'permanent.' Asvabhāva's *Mahāyānasaṃgrahopanibandhana* states: 'Like constantly experiencing pleasure, like constantly taking food.' Because the untainted five aggregates are intrinsically free from oppression and do not conflict with the intentions of the noble ones, they have the virtue of bliss. Because of their autonomy, they are endowed with the virtue of self. Due to freedom from the two hindrances, their essence is undefiled and possesses the virtue of purity. Next, distinguishing the marks: The dharmakāya has five marks: first, the mark of the transformation of the basis, which means transforming the two hindrances of delusion and knowledge; second, the mark of pure white, because the essence of the dharmakāya is true goodness; third, the mark of non-duality, due to freedom from the two extremes of existence and nonexistence; fourth, the mark of permanent abiding, because tathatā is pure—or alternatively, because the essence of suchness has no arising or ceasing; fifth, the mark of the inconceivable, because it is not an object of worldly wisdom derived from hearing, reflection, and cultivation. Among these five marks, the first four relate to virtue, and the fifth relates to principle. Among the first four, first, transforming defilement to attain purity clarifies the virtue of purity; second, the mark of pure white, where essence and function are autonomous, is its virtue of self; third, the mark of non-duality, being free from the two extremes, is its virtue of bliss; fourth, permanent abiding is its virtue of permanence. The reward-body has five marks: first, the mark of expounding the Dharma, preaching the teachings of the pāramitās for bodhisattvas of the first stage and above; second, the mark of being visible, because it is endowed with immeasurable marks and signs and is seen by the bodhisattvas of the great stages; third, the mark of activities without cessation, because it benefits bodhisattvas without rest; fourth, the mark of disappearing, because it enters nirvāṇa; fifth, the mark of manifestation, because it displays a physical body. The transformation-body has eight marks: first, the mark of Tuṣita Heaven; second, the mark of descending into the mother's womb; third, the mark of taking a consort; fourth, the mark of leaving household life; fifth, the mark of ascetic practices; sixth, the mark of attaining bodhi; seventh, the mark of turning the wheel of the Dharma; eighth, the mark of parinirvāṇa. Among these eight marks, the first five are bodhisattva marks and the last three are Buddha marks. Among the five, the first three are marks of householder life, and the last two are marks of renounced life. Among the three, the first is a heavenly mark, and the last two are human marks, as explained in detail previously.