大般涅槃經疏 4.7

4.7

Next, from "Good man, before having seen the buddhadhātu" onward, answers the first objection regarding having wisdom and eradication vs. lacking wisdom and eradication. Cunda cites the Tripiṭaka Buddha when he was a bodhisattva, taking a consort and fathering a child, renouncing the country and giving up kingship, sitting on grass beneath the tree, arising to bathe and receiving the food; at that time he had not yet severed even a hair of affliction and could not transform beings. Basing himself on this, he made his objection. The Buddha takes what is seen by those of greater capacity as his reply, refuting the attainment of buddhahood according to the capacities of both the Tripiṭaka and the Shared [teachings]. Why? As seen by these two capacities, not only did the Tripiṭaka [practitioner] not see the buddhadhātu before receiving the meal, but even after receiving it and becoming a buddha he still did not see the nature; the Buddha of the Shared [teaching] is also like this. One should know that not seeing the nature refutes both teachings. When the bodhisattva on the lotus pedestal received the office of a buddha, he entered the vajra-concentration, ascended to the rank and office of a buddha, and attained sambodhi, clearly seeing the buddhadhātu; the permanent body, the dharmakāya, and the vajra body are called wisdom, and being free from the four kinds of bodies is eradication; he was also able to cause others to be fully endowed with wisdom and eradication. Furthermore, entering the vajrasamādhi is the vajra body that shatters the impermanent body, which is one turn of wisdom and eradication. Attaining sambodhi is the dharmakāya that shatters the afflicted body, which is another turn of wisdom and eradication. Ultimately seeing the nature is the permanent body that shatters the body of food, which is yet another turn of wisdom and eradication; he was also able to cause others to be fully endowed with wisdom and eradication. Therefore, the retributions of the two givings are without disparity, and wisdom and eradication are without distinction; they merely differ in the time they obtain their names.