花嚴經文義綱目 1.45

1.45

Third, revealing distinctions: this single body of Śākyamuni has diverse varieties according with the capacities of the multitude: It may be identical to the ordinary and not noble, as in seeing a three-foot body with black elephant feet, or a tree-spirit body, etc.—this is regarding the stages of humans and devas. Or it is noble and not ordinary, because it is identical to the body of an arhat noble one. Or it is both ordinary and noble, because it is a true reward body born of parents, formed of the four great elements, and thus identical to an ordinary body; yet possessing the fivefold Dharma-body and with all outflows eradicated, it is noble. Or it is neither ordinary nor noble, because it is subsumed under the three bodies of the Mahāyāna, not identical to the noble arhat of the Hīnayāna. Or it is an emanation and not the Dharma or reward [body], because it possesses the eight aspects in Jambudvīpa, with that true reward [body] separately established at the summit of the form realm, as expounded in the *Brahmajāla Sūtra* and other texts—this is regarding the Initial Teaching. Or it is the reward and not the Dharma or emanation [body], as this very body possesses the twenty-one kinds of superlative virtues, being an enjoyment body (saṃbhogakāya), as expounded at the beginning of the *Buddhabhūmi Sūtra*—this is regarding the Final Teaching. Or it is the Dharma and not the reward or emanation [body], because form is identical to thusness, as a sūtra says: "My body right now is precisely the Dharma-body"—this is regarding the Sudden Teaching. Or it is both Dharma, reward, and emanation, according to the three previous explanations. Or it is neither Dharma, reward, nor emanation, because it is the ten Buddhas, pervades the three realms, and is fully endowed with host and retinue, as expounded below in this sūtra—this is regarding the Perfect Teaching. Therefore, this body of Śākyamuni is perfectly integrated and unimpeded, exceedingly difficult to conceive.