法華玄論 9.86

9.86

Objection: If he were not yet permanently abiding, he would not have passed five hundred [kalpas]; why then did they believe immediately upon hearing of passing five hundred? This shows he had already attained it, not that he had not yet received it. Another objection: If having passed five hundred he were not permanent, then not having passed five hundred should mean being permanent; if not having passed were impermanent, then having passed would be permanent. Furthermore, the sūtra says "the Buddha passed five hundred"; if you say he did not pass [them], then when it formerly explained that the Buddha passed three hundred [kalpas], he should also not have passed them. If formerly when it said he passed three hundred the Buddha truly passed them, then now he should also truly have passed five hundred. If, following the sūtra, he indeed passed five hundred, then he has already escaped the three characteristics [of conditioned existence]; why would he be impermanent? What we now explain is that the "Lifespan" chapter also fully possesses the three bodies. The Saddharmapuṇḍarīkopadeśa says that manifesting birth in the royal palace and attaining Buddhahood at Gayā is called the nirmāṇabuddha. Having attained Buddhahood long ago down to again doubling the number above is called the saṃbhogabuddha. Knowing and seeing the characteristics of the three realms as they truly are, with no saṃsāra, no retreat or emergence, explains the dharmakāya Buddha. But the three bodies differ: if explaining the three bodies according to the Saddharmapuṇḍarīkopadeśa, Buddha-nature is the dharmakāya, cultivating practice to reveal Buddha-nature is the saṃbhogakāya, and the sense of transforming sentient beings is the nirmāṇakāya. If explained according to the Mahāyānasaṃgraha, when concealed it is named tathāgatagarbha, and when revealed it is named dharmakāya; thus both of these are named dharmakāya. Within the response body it is internally divided into two: transforming bodhisattvas is called the saṃbhogakāya, and transforming the two vehicles is called the nirmāṇakāya. Or it is said: transforming those on the stages is called the saṃbhogakāya, and transforming those before the stages is called the nirmāṇakāya. The Daśabhūmika-śāstra and the Saddharmapuṇḍarīkopadeśa were produced by Bodhiruci; the Mahāyānasaṃgraha was translated by Tripiṭaka Master Paramārtha. These three works were all composed by Vasubandhu, yet they differ in explaining the meaning—perhaps the translators did not grasp his intent. Now, wishing to integrate them: the various sūtras and treatises explain either two bodies, three bodies, or four bodies; we now bundle them into four propositions: First, combining the origin and combining the traces, as in the Suvarṇaprabhāsa, which only distinguishes one origin and one trace; hence it says: "The Buddha's true dharmakāya is like empty space; responding to beings he manifests form like the moon in water." Second, opening the origin and opening the traces, as in the Treatise on the Five Ordinary Persons, which explains that there are four Buddhas. Opening the origin yields two bodies: first, the dharmakāya; second, the saṃbhogakāya. The dharmakāya is Buddha-nature, and the saṃbhogakāya refers to the completion of cultivated causes revealing Buddha-nature. Opening the traces yields two bodies: transforming bodhisattvas is called Rocana, and transforming the two vehicles is called Śākyamuni. Third, opening the origin and combining the traces, as explained in the Daśabhūmika-śāstra and the Saddharmapuṇḍarīkopadeśa. Opening the origin refers to two bodies: Buddha-nature is the dharmakāya, and the revealing of Buddha-nature is the saṃbhogakāya. Fourth, opening the traces and combining the origin, as explained in the Mahāyānasaṃgraha: combining Buddha-nature and the revealing of Buddha-nature are both named dharmakāya. Opening the traces yields two: transforming bodhisattvas is called Rocana, and transforming the two vehicles is called Śākyamuni. These are all expounded in sūtras and treatises in accordance with particular meanings and none contradict one another; the various masters did not grasp their intent, and hence disputes arose.