仁王護國般若波羅蜜多經疏 3.182

3.182

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.