法華義疏 8.237

8.237

「時諸梵天王」下，第二、明諸天供養也。「諸比丘」下，第三、明過十劫大通智勝成佛。但成佛有二種：一、法身成佛，如從初發心至等覺地後轉成妙覺地佛，此是變易生死將傾，故於三界外法身成佛也。依《攝大乘論》三界外有四種生死，三地以還名方便生死，四地至七地名因緣生死，八地至十地名有有生死，金剛心一剎那名無有生死。《佛性論》云「三地是世間地宜名世諦，亦是福德」。福德望智慧則福德是緣義，名方便生死。四地至七地名出世間地亦名真諦，稱為智慧。智慧是因，名因緣生死。《論》舉喻云「方便生死如無明生行，因緣生死如行生識」，故知無明為方便而行，正是因也。「有有生死」者，有生亦有死也。「無有生死」者，但有一剎那生，後則轉成法身，法身成佛正是離無有生死。應身成佛者凡有二種：一者、依大乘，十地行滿坐於道場，或有三界外淨土中成佛，或三界內淨穢土中成佛。二者、小乘成佛定在三界內。《俱舍論》有二種釋：一云、佛於菩提樹下坐，作不淨觀，乃至次第證盡無生智始出觀，名為成佛。二云、於道樹下從四善根次第入見、修道，三十四心成佛。大小乘成佛異者，小乘從凡轉成聖，大乘從聖至聖。

From 'At that time the Brahmā heavenly kings' down is the second [section], explaining the offerings made by the devas. From 'O monks' down is the third [section], explaining the attainment of Buddhahood by Mahābhijñājñānābhibhū after ten kalpas had passed. However, attaining Buddhahood is of two kinds: first, dharmakāya attainment of Buddhahood, as when progressing from the initial aspiration up to the stage of equal enlightenment, after which one transforms into a Buddha of the stage of wondrous enlightenment; this occurs when saṃsāra of inconceivable transformation is on the verge of exhaustion, and thus one attains dharmakāya Buddhahood outside the three realms. According to the Mahāyānasaṃgraha, outside the three realms there are four kinds of saṃsāra: from the third stage downwards is called saṃsāra through expedient means; from the fourth stage to the seventh stage is called saṃsāra through causes and conditions; from the eighth stage to the tenth stage is called saṃsāra of existing existence; and the single moment of the adamantine mind is called saṃsāra of non-existing existence. The Treatise on Buddha-Nature says: 'The third stage is a worldly stage and is appropriately called conventional truth; it is also merit.' When merit is viewed in contrast to wisdom, merit has the sense of a condition (pratyaya), and is called saṃsāra through expedient means. The fourth stage to the seventh stage are called the supramundane stages and are also called ultimate truth; they are referred to as wisdom. Wisdom is the cause (hetu), and this is called saṃsāra through causes and conditions. The treatise adduces an analogy, saying: 'Saṃsāra through expedient means is like ignorance giving rise to formations; saṃsāra through causes and conditions is like formations giving rise to consciousness.' Thus we know that ignorance serves as the expedient means, while formations are the precise cause. 'Saṃsāra of existing existence' means having both birth and death. 'Saṃsāra of non-existing existence' means there is only a single moment of birth, after which one transforms into the dharmakāya; dharmakāya attainment of Buddhahood is precisely freedom from saṃsāra of non-existing existence. As for responsive body attainment of Buddhahood, there are generally two kinds: first, according to the Mahāyāna, when the practices of the ten stages are completed, one sits at the site of enlightenment, either attaining Buddhahood in a pure land outside the three realms, or attaining Buddhahood in a pure or defiled land within the three realms. Second, attainment of Buddhahood according to the Hīnayāna is definitely within the three realms. The Abhidharmakośa Śāstra has two explanations: one says that the Buddha sat beneath the bodhi tree, practiced the contemplation of impurity, and so on, sequentially realizing the knowledge of exhaustion (kṣayajñāna) and knowledge of non-arising (anutpādajñāna), only then emerging from contemplation, which is called attaining Buddhahood. The other says that beneath the bodhi tree, proceeding sequentially through the four wholesome roots, he entered the paths of seeing and cultivation, attaining Buddhahood in thirty-four mental moments. The difference between the Mahāyāna and Hīnayāna attainments of Buddhahood is that the Hīnayāna transforms from an ordinary person into a noble one, whereas the Mahāyāna proceeds from noble one to noble one.