法華義疏 10.141

10.141

第三、釋名門者，所言如來壽量者，依《法華論》三種如來：一者、化身如來；二、報身如來；三、法身如來。壽量亦有三種：化佛壽量有始有終，故為二乘人八相成道、王宮現生、雙林示滅也。二、報身佛壽量有始無終，故下文云「我本行菩薩道所成壽命今猶未盡」，以行因滿初證佛果是故有始，一證已後湛然不滅故無有盡終。三、法身佛壽本自在之，不生不滅無始無終。今品具明三種如來、三種壽量：明化身壽量謂開方便門，辨法報二身壽量謂顯真實義，故云壽量品。今更四句釋之：一、實而非權，謂法身壽也。二、權而非實，謂化身壽也。三、亦權亦實，謂報身壽也。報身即是應身，應身有二：一者內應，謂與法身相應，是故經云「諸佛所師所謂法也」，以法常故諸佛亦常。二者外應，謂與大機性相應，故為大菩薩於淨土中成佛。內應即實非權，外應謂權而非實，故云亦權亦實。第四、非權非實，上之三門皆是無名相中假名相說，欲令眾生因此名相悟無名相，故泯上三門歸乎寂滅。

Fourth, concerning the section on opening and combining: in the sūtras and treatises, when speaking of buddhas, opening and combining are not fixed. Broadly, they clarify four propositions:
1. Combining both the origin and the traces;
2. Opening both the origin and the traces;
3. Opening the origin and combining the traces;
4. Opening the traces and combining the origin.

Combining both the origin and the traces: sometimes they are combined and called one buddha, referring to the one Buddha jewel among the Three Jewels. Or they are opened into two bodies; hence it says: 'The Buddha's true dharmakāya is like empty space; responding to things, it manifests forms like the moon in the water.' Since there is merely one trace and one origin, this is also combining both origin and traces.

Or they are opened into three, and the meaning of the three is not fixed:
First, as when the seven-fascicle Suvarṇaprabhāsa distinguishes three buddhas: 1. dharma, 2. response, and 3. transformation. The dharmakāya is the true, and the other two are the response; this combines the true into one and opens the response into two.
Second, the Fahua lun lists three buddhas, namely dharma, reward, and transformation, which is opening the true and combining the response. Opening the true means opening the dharma and reward into two. Combining the response means taking the response body as one. This meaning clarifies that the sense of fundamental existence is the dharmakāya, the sense of recompensing the causes is called the reward, and the sense of responding to things is called the response.

Next, opening into four buddhas: this meaning also has two kinds:
First, the Laṅkāvatāra Sūtra clarifies four buddhas: 1. the response-transformation buddha, 2. the merit buddha, 3. the wisdom buddha, and 4. the suchness buddha. That sūtra says: 'The first one is the response, and the latter three are the true.' This also combines the response and opens the true. Among the three buddhas, merit and wisdom are the reward buddha, and suchness is the dharmakāya.
Second, as the seven-fascicle Suvarṇaprabhāsa distinguishes four propositions: 1. Transformation and not response: meaning that after the Buddha enters nirvāṇa, he displays for the sake of beings bodies of dragons, ghosts, etc., and hence this is named transformation; he does not display a buddha body, and hence it is named not response. 2. Response and not transformation: the sūtra says, 'meaning the body for those prior to the bhūmis.' Commentators say: the buddha body seen by bodhisattvas prior to the bhūmis manifests from the samādhi dharma-gates and is named response; it is not subsumed under the six destinies, so it is not transformation. 3. Both response and transformation: the sūtra says, 'the body dwelling in nirvāṇa with remainder.' Commentators say: the buddha body seen by śrāvakas—they see the marks and characteristics of the Tathāgata and that by cultivating he attained buddhahood, hence it is named response; they see the Buddha taking birth among humans, sharing humankind, hence it is named transformation. 4. Neither response nor transformation: this refers to the dharmakāya. Among the four propositions, the first three are together the response, and the latter one is the true; this is also opening the response and combining the true.

Opening both the true and the response: within the true, it is divided into two, dharma and reward; within the response, it is divided into two, response and transformation.

Relying on the Avataṃsaka Sūtra, it clarifies ten buddhas: 1. Non-attachment Buddha, because he abides in the world and attains right awakening. 2. Vow Buddha, because he is born in reliance on vows. 3. Karmic Retribution Buddha, because faith is accomplished—all practices are accomplished, but it merely speaks of faith for brevity. 4. Sustaining Buddha, because he accords with the world without interruption. 5. Nirvāṇa Buddha, because he assumes extinction. 6. Dharma-realm Buddha, because there is no place in which he does not manifest. 7. Mind Buddha, because he is well-abiding. 8. Samādhi Buddha, because he accomplishes immeasurable merits without attachment. 9. Nature Buddha, because he is well-determined. 10. Wish-Fulfilling Buddha, because he covers universally. As for the meaning of whether the three buddhas preach or do not preach, one uses it opportunely according to what is seen by conditions, and its meaning can be known.