妙法蓮華經玄義 7.80

7.80

二、明本果妙者，經言：「我成佛已來，甚大久遠。」我者，即真性軌。佛者，覺義，即觀照軌。已來者，乘如實道，來成正覺，即是起應資成軌也。如此三軌，成來已久，即本果妙也。本果圓滿，久在於昔，非今迹成，迹成又非一種：或言道樹草座、三十四心、見思俱斷、朗然大悟，覺知世間出世間一切諸法，名之為佛。唯有此佛、無十方佛，三世佛者悉是他佛，非我分身，此即三藏佛果相也。或言道樹天衣為座，以一念相應慧斷餘殘習氣而得成佛。《大品》中說：「共般若時，十方有千佛現，問難人皆字須菩提、釋提桓因等。」亦是他佛，非我分身，此即通佛果成相也。或言寂滅道場，七寶華為座，身稱華臺，千葉上一一菩薩，復有百億菩薩，如是則有千百億菩薩，十方放白毫及分身光，白毫入華臺菩薩頂，分身光入華葉菩薩頂，此名受法王職位，窮得諸佛法底而得成佛。華臺名報佛，華葉上名應佛，報應但是相關而已，不得相即，此是別佛果成相也。或言道場以虛空為座，一成一切成。毘盧遮那遍一切處，舍那、釋迦成亦遍一切處，三佛具足無有缺減，三佛相即，無有一異。法華八方，一一方各四百萬億那由他國土，安置釋迦，悉是遮那。《普賢觀》云：「釋迦牟尼名毘盧遮那。」此即圓佛果成相也。

Second, explaining the wonderfulness of the original fruit: The sūtra states: 'Since I attained buddhahood, it has been exceedingly great and long ago.' 'I' is the track of true nature. 'Buddha' means awakening, which is the track of contemplative illumination. 'Since [then]' means having mounted the path of suchness to arrive at full enlightenment, which is the track of assisting conditions that initiates the response. These three tracks having been realized long ago is the wonderfulness of the original fruit. The original fruit was perfected long ago in the past, not newly accomplished in the traces. Furthermore, accomplishment in the traces is of more than one kind: Some say that sitting upon a grass seat under the bodhi tree, with thirty-four mental states, cutting off both views and cravings, [the Buddha] attained great, radiant awakening and comprehended all worldly and supramundane dharmas, being named 'Buddha.' There is only this Buddha and no Buddhas of the ten directions; the Buddhas of the three periods of time are all other Buddhas and not emanations of oneself. This is the characteristic of the fruit of buddhahood in the Tripiṭaka [teaching]. Some say that under the bodhi tree, with divine garments as his seat, by means of insight corresponding to a single thought-moment he severed the remaining residual habit-energies and attained buddhahood. As spoken in the Large Prajñāpāramitā Sūtra: 'At the time of the shared prajñā, a thousand Buddhas appeared in the ten directions, and those raising questions were all named Subhūti, Śakra Devānām Indra, and so forth.' These are also other Buddhas and not emanations of oneself; this is the characteristic of the attainment of the fruit of buddhahood in the shared [teaching]. Some say that at the site of enlightenment of quiet extinction, with a seven-jeweled flower as his seat, his body matches the flower pedestal; upon each of the thousand petals is a bodhisattva, and there are further a hundred kotis of bodhisattvas, thus making a thousand hundred kotis of bodhisattvas; from the ten directions he emits the white curl of hair and the light of emanations, the white curl entering the crowns of the bodhisattvas upon the flower pedestal, and the emanation-light entering the crowns of the bodhisattvas upon the petals—this is called receiving the office of Dharma King, exhaustively reaching the depths of all buddhadharmas and thereby attaining buddhahood. The one on the flower pedestal is called the reward buddha, and those on the flower petals are called response buddhas; the reward and response are merely interrelated and cannot be mutually identical; this is the characteristic of the attainment of the fruit of buddhahood in the distinctive [teaching]. Some say that at the site of enlightenment [the Buddha] takes empty space as his seat; when one is accomplished, all are accomplished. Vairocana pervades all places, and the accomplishments of Locana and Śākyamuni also pervade all places; the three buddhas are complete without deficiency; the three buddhas are mutually identical, neither one nor different. In the Lotus [Sūtra], in each of the eight directions there are four million nayutas of lands arranged for Śākyamuni, all of which are Vairocana. The Samantabhadra Contemplation Sūtra states: 'Śākyamuni is named Vairocana.' This is the characteristic of the attainment of the fruit of buddhahood in the perfect [teaching].