唯識三十論要釋 1.49

1.49

Commentary: This reveals the fifth stage, the ultimate stage (niṣṭhāvasthā). One should understand that the āśraya-parāvṛtti obtained in the preceding stage of cultivation (bhāvanā-mārga) is precisely the characteristic of the ultimate stage. 'This' refers to the two previous fruits of āśraya-parāvṛtti, which are comprised within the ultimate anāsrava-dhātu. Because all contaminations (āsrava) are permanently extinguished, contaminations do not augment along with them; and because their nature is pure, fully complete, and luminous, it is called 'anāsrava' (uncontaminated). 'Dhātu' (realm) has the meaning of a storehouse, because it accommodates boundless, rare, and great virtuous dharmas; alternatively, it has the meaning of a cause, because it can produce matters of benefit and joy, both mundane and supramundane, for the five vehicles. Although there are manifestations displaying bodies of birth-and-death, karma, and afflictions, resembling the truths of suffering and origination, they are actually uncontaminated and comprised within the truth of the path. That fifteen dhātus are said to be exclusively contaminated is stated in accordance with the coarse and shallow realm of the two vehicles, not of everything; that is, among the remaining eighteen dhātus that are accomplished, only the last three extend to being comprised within the uncontaminated. Although all that the Buddha accomplishes are uncontaminated, they are not the cognitive realm known by the two vehicles. Furthermore, this fruit of āśraya-parāvṛtti is inconceivable, because it transcends the path of discursive reflection and language; because it is subtle, extremely profound, and realized within oneself; and because it cannot be exemplified by any worldly analogy. Furthermore, this is 'good' (kuśala), because its nature consists of white (wholesome) dharmas; because the pure dharma-dhātu is far removed from arising and ceasing and is exceedingly tranquil; and because the wondrous function of the mental states of the four jñānas is unconfined and exceedingly skillful; for both of these have the characteristic of conforming with and benefiting. The Noble Ones say that cessation and the path are exclusively of a good nature, and all the bodies, lands, and other dharmas of all Tathāgatas are comprised within cessation and the path, not being suffering or origination. The contaminated, unwholesome, indeterminate, and other nimittas transformed by the Buddha's consciousness are all produced from uncontaminated good seeds, and are comprised within the uncontaminated and good. Furthermore, this is 'permanent' (nitya), because it has no end-period. The viśuddha-dharma-dhātu has neither arising nor ceasing, and its nature has no alteration; hence it is said to be permanent. Because that upon which the mental states of the four jñānas rely is permanent, and because they are without interruption or exhaustion, they are also said to be permanent; they are not permanent by their own nature, because they are produced from causes. That whatever has arisen returns to cessation is an unequivocal declaration, for we do not see form and mind that are not impermanent. Because those to be transformed have no end-period, it is uninterrupted and inexhaustible to the end of the future limit. Furthermore, this is 'blissful' (sukha), because it is free from affliction. Because the multitude of characteristics of the viśuddha-dharma-dhātu are quiescent, it is named blissful; because the mental states of the four jñānas are permanently free from afflictions, they are named blissful. Because both of their self-natures are free from affliction, and because they can bring bliss to all sentient beings, both āśraya-parāvṛttis are named blissful. Because the two fruits of āśraya-parāvṛtti obtained by the two vehicles only permanently abandon the bondage of the affliction-obstruction (kleśāvaraṇa) and lack superior dharmas, they are merely called the vimukti-kāya (body of liberation). Because the Greatly Awakened Bhagavat accomplishes the unsurpassed dharma of quiescence (mauna), he is called the Mahāmuni (Great Sage). The two fruits obtained by this Muni Lord are also called the dharma-kāya (Dharma-body) because they are permanently free from the two obstructions (dvi-āvaraṇa); for they are adorned by the great virtuous dharmas of immeasurable and boundless powers, fearlessnesses, and so forth; and because in the sense of an assemblage of essential basis, it is collectively named a 'body'. Therefore, this dharma-kāya takes the five dharmas as its nature; it is not the pure dharma-dhātu alone that is named the dharma-kāya, because both fruits of āśraya-parāvṛtti are comprised within this. Such a dharma-kāya has three distinct aspects. First, the svabhāva-kāya (nature-body): this is the true, pure dharma-dhātu of all Tathāgatas, the equal basis of enjoyment (saṃbhoga) and transformation (nirmāṇa), free from characteristics, tranquil, cutting off all conceptual proliferation, endowed with boundless, true, and permanent virtues, and the equal, true nature of all dharmas. This very self-nature is also named the dharma-kāya, because it is that upon which the great virtuous dharmas rely. Second, the saṃbhoga-kāya (enjoyment-body): this has two kinds. First, self-enjoyment (sva-saṃbhoga): this refers to the boundless, real virtues arising from all Tathāgatas' accumulation of immeasurable provisions of merit and wisdom over three incalculable aeons, as well as the extremely tranquil, permanent, all-pervading form-body, continuously serene to the end of the future limit, constantly enjoying of itself the vast bliss of the Dharma. Second, other-enjoyment (para-saṃbhoga): this refers to all Tathāgatas, through the equality-wisdom (samatā-jñāna), manifesting subtle, pure bodies of virtue residing in the lands capable of purification, displaying great spiritual penetrations and turning the wheel of the true Dharma for the bodhisattvas abiding on the ten grounds and so on, resolving the webs of doubts of the assembly and causing them to enjoy the bliss of the Mahāyāna Dharma. Combining these two, it is named the saṃbhoga-kāya. Third, the nirmāṇa-kāya (transformation-body): this refers to all Tathāgatas, through the duty-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), transforming and manifesting boundless transformation-bodies according to category, residing in pure and defiled lands, displaying spiritual penetrations and expounding the Dharma for bodhisattvas who have not yet ascended the grounds, the two vehicles, and ordinary beings (pṛthagjana) in accordance with their capacities, causing each to obtain matters of benefit and joy. As for subsuming the three bodies under the nature of the five dharmas: among them, the first one subsumes the svabhāva-kāya; the svabhāva-kāya is said to be naturally permanent, because it is obtained through a cause of realization, not a cause of origination; it pervades all dharmas just like empty space, without characteristics, unconditioned, and not being form or mind. Among the mental states of the four jñānas, the permanent, all-pervading form-body arising from the mirror-wisdom (ādarśa-jñāna) with true virtues subsumes self-enjoyment. The Buddha-body manifested by the equality-wisdom category subsumes other-enjoyment. The various bodily marks manifested according to category by the duty-accomplishing wisdom category subsume the transformation-body. Since the saṃbhoga-kāya subsumes the uncommon, conditioned, real virtues of the Buddha, the real form and mind of the four jñāna categories are all subsumed under enjoyment. Furthermore, because both the other-enjoyment and the transformation-body are expedient manifestations for transforming others, one cannot say that real jñāna constitutes their substance. However, although the transformation-body and other-enjoyment lack real minds and mental factors, they have transformed minds and mental factors. Because the spiritual power of the Unsurpassed Awakened One is difficult to conceive, he can transform and manifest dharmas without physical form. If it were not so, how could the Tathāgata manifest greed, anger, and so forth, when they have long been severed? How could śrāvakas, animals, and so forth know the Tathāgata's mind, when even Bodhisattvas of Equal Awakening do not know the Tathāgata's real mind? Hence the sūtra says: 'Transforming boundless categories, he causes them all to have minds, manifesting transformations of the three karmas.' Although such three bodies all possess boundless virtues, each has distinctions: that is, the svabhāva-kāya possesses only the unconditioned virtues of the true, permanence, bliss, self, and purity, free from all defilements and the basis of all goods, without differentiated marks and functions such as form and mind. The sva-saṃbhoga-kāya possesses immeasurable kinds of real virtues such as wondrous form and mind. As for the para-saṃbhoga and the nirmāṇa-kāya, they have only boundless transformed virtues resembling form, mind, and so forth, functioning to benefit and delight others. Furthermore, the svabhāva-kāya is properly comprised within self-benefit, because it is tranquil, blissful, and without action; yet it also concurrently benefits others, serving as an overriding condition to cause sentient beings to obtain benefit and bliss; and because it serves as the basis for the saṃbhoga and nirmāṇa bodies, it is comprised within both benefits. The sva-saṃbhoga-kāya pertains exclusively to self-benefit; while the para-saṃbhoga and the nirmāṇa-kāya pertain exclusively to benefiting others, because they manifest for others. Furthermore, the svabhāva-kāya relies on the dharma-nature land; although there is no difference in essence between this body and land, they belong to the Buddha-dharma, for their nature and characteristics differ. Both this Buddha-body and land are not comprised within form; although one cannot speak of their shapes and sizes as small or large, in accordance with phenomenal marks their measure is boundless, like empty space pervading all places. The sva-saṃbhoga-kāya in turn relies on its own land: that is, the pure consciousness associated with the perfect-mirror wisdom, due to the maturation of the causes and conditions of the self-benefiting, uncontaminated, purely clean Buddha-land previously cultivated, from the initial attainment of Buddhahood continuously to the end of the future limit, transforms into a purely clean Buddha-land, circularly boundless and adorned with numerous jewels. The sva-saṃbhoga-kāya constantly abides relying upon it. As is the measure of the pure land, so is the measure of the body; each of its sense faculties and marks is boundless, because they are induced and produced by limitless good roots. Since virtues and wisdom are not material dharmas, although one cannot speak of their shapes and sizes as large or small, in reliance upon what is realized and the body upon which they rely, one can also say that they pervade all places. The para-saṃbhoga-kāya also relies on its own land: that is, through the power of the great compassion of the equality-wisdom, due to the maturation of the causes and conditions of the other-benefiting, uncontaminated, purely clean Buddha-land previously cultivated, it transforms into a pure land according to what is appropriate for bodhisattvas abiding on the ten grounds—either small or large, inferior or superior, changing over time—and the para-saṃbhoga-kāya abides relying upon it; the measure of the reliant body is also without definite limit. The nirmāṇa-kāya relies on a transformation-land: that is, through the power of the great compassion of the duty-accomplishing wisdom, due to the maturation of the causes and conditions of the other-benefiting, uncontaminated, pure or defiled Buddha-lands previously cultivated, it transforms into Buddha-lands according to what is appropriate for sentient beings who have not yet ascended the grounds—either pure or defiled, small or large, changing over time—and the Buddha's transformation-body abides relying upon it; the measure of the reliant body is also without definite limit. Because the svabhāva body and land are equally realized by all Tathāgatas, their essence is without difference. Although the sva-saṃbhoga-kāya and its reliant land are transformed differently by each Buddha, they are all boundless and do not obstruct one another. The remaining two bodies and lands are either shared or unshared according to the sentient beings transformed by the Tathāgatas. For those that are shared, at the same place and same time, each Buddha transforms into a body and land; their shapes resemble one another and do not obstruct one another, mutually mingling to serve as an overriding condition causing the consciousness of the transformed sentient beings to transform and manifest of itself, so that in one land there is one Buddha-body displaying spiritual penetrations, expounding the Dharma, and conferring benefit. For those that are unshared, only one Buddha transforms them. Sentient beings from beginningless time by the principle of lineage naturally belong to one another; either many belong to one, or one belongs to many; therefore those who are transformed are shared or unshared. Were it not so, many Buddhas dwelling long in the world, each toiling at their own tasks, would truly be without benefit, since one Buddha is capable of benefiting all sentient beings. Whether pure or defiled, these bodies and lands transformed upon uncontaminated consciousness, being the same as the transforming consciousness, are all good and uncontaminated, produced from purely good, uncontaminated causes and conditions, and are comprised within the truth of the path, not being suffering or origination. Their characteristics of consciousness, such as the aggregates and so forth, need not be all the same, because they are multifariously induced by the causes and conditions of the three dharmas. Those transformed upon contaminated consciousness, being the same as the transforming consciousness, are all contaminated; produced purely from contaminated causes and conditions, they are comprised within suffering and origination, not being cessation or the path. Their characteristics of consciousness, such as the good and so forth, need not be all the same, because they are multifariously induced and produced by the causes and conditions of the three natures. The sameness and difference of the aggregates and so forth should be known by analogy with this. However, what is transformed and manifested is the objective aspect (nimittabhāga) of consciousness; because it arises from conditions, its emptiness or reality is like that of consciousness. The word 'only' (mātra) excludes what is external; it does not eliminate the internal object. If it were not so, tathatā would also not be real. Since internal objects and the aggregate of consciousness are not unreal, why is it only said to be consciousness-only (vijñapti-mātra) and not the object? Consciousness exists only internally, whereas objects also extend to the external; fearing confusion with external objects, it is merely said to be consciousness-only. Furthermore, foolish commoners delusionally grasp at objects, giving rise to afflictions and karma, and sinking in birth-and-death, failing to understand how to contemplate the mind and diligently seek deliverance. Out of pity for them, it is said to be 'consciousness-only', causing them to contemplate their own minds and be liberated from birth-and-death; it does not mean that the internal consciousness is utterly non-existent like the external.