淨名經集解關中疏 2.442

2.442

"Vimalakīrti said: 'Just as I contemplate the true mark of my own body, so too do I view the Buddha.'" Second, revealing the dharmakāya. The text has two parts: first, directly answering about the dharmakāya; second, discussing it through arising and ceasing. The former part has three sections: first, generally answering with the true mark; second, separately distinguishing the hundred negations; third, concluding the correct contemplation. This is the first. Zhao says: "What is the Buddha? It is the designation for the Great Awakening that exhausts principle and fathoms nature. Its Way is empty and vast, naturally transcending ordinary realms. The mind cannot know it through intellect; the form cannot be measured through images. It acts with the actions of myriad things yet dwells in the realm of non-action; it resides within speech and numbers yet abides in the realm of wordlessness. It is not existent, yet cannot be considered non-existent; it is not non-existent, yet cannot be considered existent. Tranquil and vast, nothing can measure it. Not knowing what to name it, we force the label 'Awakening.' Its extremity is indeed ultimate! Why is this? One who conforms to gain is also gained by gain; one who conforms to loss is also gained by loss. Therefore, one who models reality accords with reality; one who models falsehood accords with falsehood. The Tathāgata's empty illumination darkly unites and becomes one with that true mark; the mark of the true mark is itself the Tathāgata's mark. Thus the sūtra says: 'Seeing the dharma of the true mark is seeing the Buddha.' Jingming's contemplating the true mark of his own body as the mark of the Tathāgata has its meaning here."