大方廣佛華嚴經隨疏演義鈔 4.19

4.19

Regarding the commentary's phrase "The true body is vast and unified in essence with the dharmadhātu": if one takes the dharmadhātu as the body, the dharmadhātu is identical to the body, and one would not speak of "unifying in essence." Here, because unobstructed cognition merges into unity with tathatā, it is said to "unify in essence." Thus the Suvarṇaprabhāsa states, "Only tathatā and the cognition of tathatā remain alone," taking tathatā and cognition together as the true body. Since cognition is unified with tathatā, it causes physical marks and meritorious qualities to all be unified with tathatā. As for the commentary's "Encompassing all without an exterior, it equals myriad transformations in its function": since its essence is unified with tathatā, and tathatā is nowhere absent and leaves nothing unencompassed, the Buddha's body likewise leaves nothing unencompassed. The "myriad transformations" and so forth are simply the vast function of the dharmakāya. As for saying "equals," because the Tathāgata attains a body equal in measure to all phenomena, it is metaphorically called "equal." These two meanings above explain that the essence and function of the Buddha's body are identical to the essence and function of the dharmadhātu; thus blending the myriad transformations is identical to the true, and integrating the fine and the coarse makes them of one accord, perfectly fused and unobstructed. Therefore, the commentary next says, "Plumbing the source, there are no two": if one proceeds from the root to reach the branches, the single source gives rise to ten thousand streams; if one traces the currents to seek the source, a thousand paths share the same track. This is just like the vast expanse of the Three Rivers, all originating from Mount Min. Concerning "Clinging to traces has many aspects": this means proceeding from the root to reach the branches, unaware that the many aspects are merely responsive traces. As for the commentary's "The scriptures and treatises give differing accounts of one body or multiple bodies": this presents the reason for clinging to traces. Because sūtras and treatises give differing accounts of unity and multiplicity, the sūtras vary according to beings, the treatises harmonize in accordance with the sūtras, and people cling according to the teachings; if one recognizes their source, unity and multiplicity are unobstructed. Therefore, the "Chapter on Illuminating Awakening" states: "A single body becomes immeasurable, / And the immeasurable again becomes one; / Fully comprehending all worlds, / It manifests forms pervading everywhere. / This body comes from nowhere, / Nor does it accumulate anything; / Because sentient beings discriminate, / They see the Buddha's various bodies." This is precisely its meaning. Concerning the differing accounts: some state there is only one, as this sūtra says: "All Tathāgatas of the ten directions / Share the same single dharmakāya, / One mind, and one wisdom; / Their powers and fearlessnesses are likewise so," and so forth. Some state two bodies: the Buddhabhūmi-śāstra states: first, the birth body; second, the dharmakāya. It means that both the dharmakāya and the actual reward body are called the dharmakāya, because they are dharmas of true merit. The other-reward body and the transformation body are both called the birth body, because they are born for the sake of beings. The meaning in the Mahāprajñāpāramitā-śāstra is also the same as this. Furthermore, the Prajñā-śāstra states that there are two Buddhas: first, the true Buddha; second, the non-true Buddha; the former is the dharmakāya, and the latter is the reward and transformation bodies. The text of the sūtra below also frequently mentions two. A passage says: "The true body of the Buddhas is fundamentally not two; / Responding to beings, it divides forms to fill the world." It also says: "The Buddha takes the Dharma as his body, / Pure like empty space; / The forms of various colors he manifests / Lead beings to enter into this Dharma," and so forth. Some divide them into three: namely dharma, reward, and transformation. They are also called dharma, reward, and response, where response is simply transformation. Some explain four kinds: the Laṅkāvatāra-sūtra states: 1. the response-transformation Buddha, 2. the merit Buddha, 3. the wisdom Buddha, and 4. the tathatā Buddha. The first is the transformation body, the middle two are the reward body, and the last one is the dharmakāya. The Suvarṇaprabhāsa-sūtra also explains four kinds: 1. The transformation body that is not a response Buddha: this refers to the forms of dragons, spirits, and the like manifested for beings, not taking the form of a Buddha's body, which is called transformation and not response. 2. The response body that is not a transformation: this refers to the Buddha's body seen by bodhisattvas prior to the stages, manifested based on concentration and not subsumed within the five destinies, which is called response and not transformation; namely, the single response body in a great trichiliocosm seen by those in the four wholesome roots. 3. Both response and transformation: this refers to the Buddha's body seen by the various śrāvakas; because it is seen as physical marks cultivated to completion, it is called response, and because humans see it as of their own kind, it is called transformation. 4. Neither response nor transformation: this refers to the Buddha's true body. The first three are all transformation bodies, while the last comprises the two bodies of dharma and reward. The Buddhabhūmi-śāstra also explains four: 1. experiential body that is not a transformation: this refers to the self-enjoyment body; 2. transformation body that is not an experiential body: this refers to the transformation body that converts those prior to the stages; 3. both experiential and transformation: this refers to the other-enjoyment body that converts bodhisattvas of the ten stages; 4. neither experiential nor transformation: this refers to the dharmakāya. Thus, the previous Suvarṇaprabhāsa discussed four based on the three bodies by uniting dharma and reward while dividing the transformation body; here, four are discussed based on the three bodies by dividing all three bodies and further subdividing reward; thus, although there are four meanings, in principle they do not deviate from the three. Some explain five bodies, as stated in the Datong jing. However, Master Rui's Commentary on the Vimalakīrti explains: 1. the body born of dharmatā, 2. also called the merit dharmakāya, 3. the transformation dharmakāya, 4. the empty-space dharmakāya, and 5. the true-characteristic dharmakāya. Examining and analyzing them, they are just the one dharmakāya. How so? In terms of its arising, it is rooted in dharmatā, hence called the body born of dharmatā. Second, tracing its causes, it is accomplished by merit, hence it is the merit dharmakāya. Third, regarding its responsiveness, there is no resonance without a form, thus it is the transformation dharmakāya. Fourth, matching its greatness, it encompasses empty space, which is the empty-space dharmakāya. Fifth, speaking of its subtlety, it is signless and unconditioned, hence called the true-characteristic dharmakāya. The reasons why [the fifth] can be subtly signless to the utmost, the fourth encloses empty space, and the third responds universally to myriad transformations without failing to manifest where there is resonance, are explained in relation to the faculties of beings. How so? Forms in the three realms of existence change in accordance with karma; thus there are myriad differences of fine and coarse, large and small. Second, the Tathāgata's dharmakāya is the fruition of wondrous merit: because merit is boundless, the fruition is also boundless; because merit is signless, the fruition is also signless; because merit is skillful means, the fruition is also skillful means. Because it is boundless, its measure equals empty space; because it is signless, its subtlety is identical to the true characteristic; because it is skillful means, there is no resonance without a form. This is the Tathāgata's true wondrous dharmakāya, not subsumed by skandhas or dhātus, neither existent nor non-existent. First, because it possesses this body as the basis of the myriad transformations, it responds without fail to any resonance within them, just like the morning sun shining into a dark chamber through whatever openings there are; though the rays are manifold, their source is one, which is the true dharmakāya. If one directly points to merit and the true characteristic as the dharmakāya, this merely uses the profound principle of Dharma to provisionally designate a body, and does not refer to physical form. The above are all the meanings of the five bodies. If subsumed under the three bodies, the first two are reward, the next one is transformation, and the last two are dharma. Furthermore, another position explains nine bodies, taking three of each of the three bodies. The three of the dharmakāya are: 1. the true dharmadhātu serves as the dharmakāya, having fundamentally the three greatnesses, and therefore being three; cultivated to completion, it becomes the reward body; great compassion of identical essence is called the transformation body. The three of the reward body are: being realized by true cognition, it is called the dharmakāya; the perfection of the qualities of cognition is the reward body; manifesting for the sake of the ten stages, it is called the transformation body. The three of the response body are: transformation must have an essence, which is the dharmakāya, hence the sūtra states, "This present body of mine is the eternal body, the dharmakāya"; the thirty-two marks, eighty minor marks, and so forth, accomplished through the cultivation of causes, are the reward body; manifesting whenever there is resonance is the transformation body. Some explain ten, which naturally has two meanings: first, in terms of the ten bodies attained in the ten stages, as explained in the Suvikrāntavicramiparipṛcchā-sūtra: 1. the equal body, 2. the pure body, 3. the inexhaustible body, 4. the well-cultivated body, 5. the dharmatā body, 6. the body free from vitarka and vicāra, 7. the inconceivable body, 8. the tranquil body, 9. the empty-space body, and 10. the wondrous cognition body. Second, in terms of the Buddha's body intrinsically possessing ten bodies, as will be explained below. Hence the commentary says, "The scriptures and treatises give differing accounts of one body or multiple bodies," briefly indicating the differing meanings without wearisome prolixity.