仁王護國般若波羅蜜多經疏 3.182

3.182

解曰：覩佛神變者，覩前品中現神變也。見千花臺上遍照如來者，梵云毘盧遮那，亦云尾嚧遮那，亦云吠路遮那，此云遍照，亦云大日，至下當悉。准《花嚴》第八，娑婆世界毘盧遮那如來，即報身佛也。梵云盧舍那，或云嚧拓那，或云嚧折羅，亦云遍照。依《梵網經》，他受用身也。然此二名，或云體同，前後譯異；或云自他二報身也。如《佛地論》，清淨法界為自性身，四智心品自受用身。又他受用及變化身，皆為化他方便示現，隨其所現大小異故。准《佛地論》，遍照如來即他受用或應化身，以自受用量同法界，不可說其身量大小。廣如彼矣。如舊經云「是一切佛化身主」者，若他受用名應化身，依自報身起他受用。若大小化名為化身，即他受用為化主也。以自他報體非即離，俱不違理。此中所見花臺上佛，與前白雲臺體為同異？因覩神變故見多佛，與前同異俱不相違。此亦不然。前自云化，此有報化；前白雲臺，此云花臺。異則可爾，何得言同？答曰：同處同時所見各異，定同定異非不思議。又前散花，花白如雲，以成雲臺，非本雲也。又前所見光明王佛，與此所見遍照如來，義極相應。報化大小，俱不違理。千花葉上千化身佛者，大化佛也。千花葉中無量諸佛者，小化佛也。加行資糧二乘異生，見有異也。同《梵網經》「我今盧舍那，方坐蓮花臺，周匝千花上，復現千釋迦。一花百億國，一國一釋迦，各坐菩提樹，一時成佛道。」義不違也。從此第二明法無量。

Explanation: “Beheld the Buddha's supernormal transformations” means beholding the supernormal transformations manifested in the preceding chapter. “Saw, upon the dais of a thousand flowers, the Vairocana Tathāgata”: in Sanskrit it is Vairocana, also called Vairūcana or Vairocanā; here translated as “Universal Illumination,” also called “Great Sun,” which will be fully explained below. According to the eighth chapter of the Avataṃsaka, the Vairocana Tathāgata of the Sahā world is the reward-body buddha. In Sanskrit it is Rocana, or Rocāna, or Rucira, also translated as “Universal Illumination.” According to the Brahmajāla Sūtra, it is the body for others' enjoyment (para-saṃbhoga-kāya). However, regarding these two names, some say their substance is the same, being different translations from earlier and later times; others say they are the two reward bodies: for one's own and others' enjoyment. As the Fodi jing lun states, the purified dharmadhātu is the svabhāva-kāya, and the mental states of the four cognitions are the body for one's own enjoyment (sva-saṃbhoga-kāya). Moreover, the body for others' enjoyment and the transformation body are both expedient manifestations for transforming others, varying in size according to what is manifested. According to the Fodi jing lun, Vairocana Tathāgata is either the body for others' enjoyment or the response-transformation body, because the body for one's own enjoyment is coextensive with the dharmadhātu and its size cannot be stated. It is explained extensively there. When the older sūtra translation says, “He is the lord of all transformation-body buddhas,” if the body for others' enjoyment is called the response-transformation body, it arises from one's own reward body to produce the enjoyment for others. If the great and small transformations are called transformation bodies, then the body for others' enjoyment is the lord of transformations. Since the substances of the reward [bodies] for self and others are neither identical nor separate, neither view contradicts principle. Is the Buddha seen here upon the flower-dais identical with or different from the white-cloud dais previously mentioned? Because of beholding the supernormal transformation, he saw many buddhas; neither identity nor difference with the previous contradicts [the truth]. [Objection:] This is not right either. Previously it was specifically called transformation, whereas here there are reward and transformation; previously it was a white-cloud dais, whereas here it is called a flower-dais. Difference is acceptable, but how can one say they are identical? Answer: What is seen in the same place at the same time differs; determinate identity or determinate difference is not inconceivable. Furthermore, previously flowers were scattered, and the flowers were white like clouds, thus forming a cloud-dais; it was not an actual cloud. Moreover, the Light King Buddha seen earlier and the Vairocana Tathāgata seen here are extremely congruent in meaning. Whether reward or transformation, large or small, neither contradicts principle. “Upon the thousand flower-petals, a thousand transformation-body buddhas” refers to the great transformation buddhas. “Within the thousand flower-petals, immeasurable buddhas” refers to the small transformation buddhas. Those on the stages of preparation and provisioning, the two vehicles, and ordinary beings see them differently. This accords with the Brahmajāla Sūtra: “I, Rocana, now / Sit upon the lotus dais; / Surrounding on the thousand flowers, / There again appear a thousand Śākyamunis. / Each flower holds ten billion lands; / In each land is one Śākyamuni; / Each sits beneath the bodhi tree, / Simultaneously accomplishing the Buddha path.” The meaning does not conflict. Next, the second: clarifying that the Dharma is immeasurable.