[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772) › 1.6 # 觀彌勒上生兜率天經贊 1.6 觀彌勒上生兜率天經贊 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1772.1.6) 第一佛成權實者，權謂隨宜接物、實謂究理迬真，佛之身說皆有此二。只如《法華經》為引不定性，云「唯此一事實，餘二即非真」，顯一乘教為實、二乘教為權，即《涅槃經》半滿教也。《勝鬘經》中明決定義，云「若如來隨彼意欲而方便說，唯有一乘，無有二乘」，即唯說有一乘為權，說有四乘為實，謂大乘、獨覺、聲聞，及無聞非法眾生以人天善根而成就之。教既如是，身亦復然。故《金剛般若經》云「若以色見我、以音聲尋我，彼生履邪斷，不能當見我。」彼如來妙體，即導師法身，體不可見，彼識不能識。其論又云「應化非真佛，彼亦非說法」者，說法不二，取無說離言相，以法身為實、二身為權。《法華經》中執糞器而著垢衣，喻權身也；現壽量而無邊際，顯實身也。此以受用為實、化身為權。然此三身，有二四句：有報非化，謂自受用身。有化非報，謂現八相身。有報亦化，謂他受用身，多受法樂可言受用，隨機而現可言變化。有非報化，謂佛法身。復有四句：有報非化，謂自受用身。有化非報，謂隨生類六趣化身，長者居士、猿猴鹿馬種種之身。有報亦化，謂他受用及八相身，前變化身亦此句攝。有非報化，謂佛法身。雖此四句說身不同，權實二德總皆攝盡。略有二種：一者法身稱實、餘二並權，實者諸法體真，權者事相權迹。《般若論》云「應化非真佛」等是。二者法身及自受用，唯佛與佛乃能知之，是身之本俱離差別，功德智慧一一無邊，不可以色形量而取，都無分限起盡之相，具真實德、修證實成，非應物現，名之為實。他受用身及八相化身，隨生類所示現身，可令下類皆知見，是身之末，俱有差別，功德智慧非並無邊，可以色心形量而取，然有分限起盡之相、具相狀功德，因利他取起、應物而現，名之為權。故《佛地論》云「佛身有二，一實身、二生身。」然此實身各居自土，俱遍法界，非方處求。法身本有，諸佛共同。凡由妄䨱、有而不覺，煩惱纏裹，得如來藏名。由近善友、斷妄生死，出纏裹時，具法身之稱，諸功德法所依止。故《勝鬘經》中在纏名如來藏、出纏名法身，約位因果得名別故。但可說證、不可說成，初地以上分亦證得，佛果圓證。自受用身新修所起，有情分別事體異故。從凡夫位但有無始無漏種子，由近善友、聽聞正法，種子漸增為報身本，亦名如來藏。《楞伽經》云「阿梨耶識名空如來藏，具足熏習無漏法故名不空如來藏。」前法身藏，此報身藏。發心修行，如《幽贊》說。在地前位，唯修種子令漸增長，由此勢力令有漏善業生，生當感報相好圓滿生於八相，變化土中至初地上便資有漏得十王位，生生常得三十二相八十隨好，然未無漏亦未圓明。唯有六七二識無漏，生他受用隨類土中。如《梵網經》說位大小。金剛道後有漏皆滅，無漏五蘊一切圓明，捨無常色獲得常色，受想行識亦復如是，獲得無漏三十二相八十隨好，盡未來際相依相續。然諸菩薩受變易身，有從初地即受變易，如入滅定怖煩惱故。有終乃至七地滿心方受變易，如入滅定不怖惑故。其變易身，一得不捨覺，其勢盡還入定資，乃至金剛轉位方盡。由此七地滿心之中直往菩薩，便生第四靜慮廣果天中，避五淨居不生彼故，資此下地感現身業。乃至十地數數資助將至金剛，遂往色究竟上妙淨土中。《華嚴經》云「有妙淨土，出過三界。第十地菩薩，當生其中。」生者，起也、往也、住也。《十地》云「現報利益，受佛位故。後報利益，摩醯首羅智處生。」故《瑜伽》第四、《解深密經》、《對法論》等皆作是言「超色究竟有妙淨土，十地菩薩方生其中。有十相現大寶華王出，菩薩坐中而成正覺。」金剛心位身猶有量，猶是因位有漏，皆是在至解脫道身遂無邊，既名果位，無漏圓滿，此所修生無漏果身等法，身量、智境兩如，事理相稱皆無分量，不可相求，故名為實。彼二權身各有差別，隨宜即現、方處可求。只如他受用身為初地菩薩現，由彼菩薩悟十百門，能見百佛。一佛即是一佛所王三千大千，此理即是百億化身。一佛化同，故言一佛。雖見百佛總一受用，此受用佛坐百葉華，一葉即是百億化身一佛土也。此一佛土地前所見，為彼所現身稱彼土。然有二類：一者一四天下所現之身、二者三千界中同一主佛。由彼地前有階降故，初地所見他受用身，稱百葉華不大不小，初地菩薩隨侍彼佛，大小相稱。然彼地前隨生何界，身隨小大多等佛半。初地以往既證真如，現生無漏功德漸勝、相好轉明，故所感身稱佛大小，分段變易麁細有殊。功德力資身量必大，於十王位為此洲王。隨類化生，惑受不受，故此身量亦復不定。正智證真如後智見彼佛，如十百門一一宣說。若至二地得千法門，見受用身坐千葉華，一一葉中百億化佛，其佛處坐大小相稱，菩薩隨侍身量亦爾，如化弟子侍佛大小。故《梵網經》云「我今盧舍那，方坐蓮華座，一華百億國，一國一釋迦，各坐菩提樹，一時成佛道。」亦如阿彌陀佛，眼如四大海水，眉間毫相如五須彌山。《法華》亦云「眾生見劫盡，大火所燒時，我此土安穩，天人常充滿。常在靈鷲山，及餘諸住處，說是法華經」等，皆他受用，隨大小菩薩所宜，便現身量不定，現處亦爾，非唯淨土色相有殊。感處、便或在西方、或在此處。只如妙吉祥所見乃是他受用身，舍利弗所見即為化身。故華嚴會舍利弗如盲如聾不聞不見，文殊師利引出會已方始知見。後得所觀即是權身，正智所證即是實身。若第十地菩薩將成佛時，必往色究竟上大自在天妙淨土中，大寶華王坐中而取正覺。此大寶花王量等十阿僧祇百千三千大千世界，十地菩薩坐中大小相稱。況此所見他受用佛，彼佛身量無量無邊，此處定在色究竟上。如前所引經論等文，然此等土必無二乘、女人、黃門、惡趣等生。設有，皆是佛及菩薩之所作化。故《無量壽經論》言「女人及根缺，二乘種不生。」《佛地論》云「設有鸚鵡等莊嚴道場，皆佛菩薩為令他方菩薩來生喜心，所以化作。」《鼓音王經》云「阿彌陀佛父名月上，母名殊勝妙顏，子名月明，奉事弟子名無垢稱，魔王名無勝，調達名寂。」既無女人，母非實女，佛等所化，如命命等。故是報土，亦不相違。有解：是實女人者，化阿彌陀佛有報佛土。螺髻所見劫盡常在靈山說法，是報佛土。然《華嚴》云「摩耶夫人腹中三昧見腹含容，無邊世界諸大菩薩集會聽法。」故知報佛有化父母，此亦未爽。《觀世音授記經》云「阿彌陀佛壽命無量百千萬億劫，當有終極。滅度之後，觀世音菩薩明相出時，於七寶菩提樹下成等正覺，號普光功德山王佛，國土勝阿彌陀佛國百千萬億不可為比，國名眾寶普集莊嚴。此佛滅已，大勢至成佛，名善住功德寶王佛。」不說先住何方後來補處，不同化佛。然於此處補處，無失化處，欲令欣樂心深，所以先有住處。其他受用即以花臺為道場坐，下位有父母，上位不見父。且如化身，為地前菩薩、二乘等現，或淨或染或小或大，任物所宜。將成佛時先昇知足，以彼天處機宜相稱，厭苦心深，生死樂具已知足故，不處餘天必在於此。只如釋迦、彌勒處知足天，《菩薩處胎經》說「具足五十六億七千萬歲，下生根熟方下成道。」三際成道，皆有道樹、金剛座、道場降魔等事。其降魔不同，如《理趣疏》。金剛聖道二障已拂，解脫道中無漏道備，冥真契德證覺利生已，故名成佛。今此《下生經》明成佛事，非法身佛，理但可證非有上下生成等義，亦非自受用。彼無處天成佛之相、說法利生令生見義。他受用佛不處天宮、不住摩竭提，令地前見故，即是化身上生成佛。雖標化佛，影彰餘身。自受用身圓成道果，真如妙理障盡圓證，自利果滿宿願須行，當此會中化生權起他受用佛，應十地所宜；變化佛身，隨地前所現。雖復此處彰化體，而影顯餘佛。見者自成機別現者，身亦說殊，非實佛身有其異體。如月出雲際，圓朗徹空影現水中，水月圓明任器，器成萬別、月本一同，豈以影有千差，遂令月亦有異？真權兩體義理必然，真即理源、權隨物迹，故知上生成佛備彰化質，欲令隨類濟生，欣修易故。《鉢經》說彌勒語文殊師利言：「如我後身作佛如恒河沙等，文殊師利不能知我舉足下足之事。」《鴦掘摩羅經》言「北方有國名曰常喜，佛名歡喜藏摩尼寶積，文殊師利即彼佛也。」文殊既是佛，不知彌勒者，故知化也。《攝大乘》等八相成道既是化身，故知上生定非真佛。菩薩有三：一者一生所繫、二者最後之身、三者坐於道場。上生則一生所繫，下生局得二身。成佛由因，故三皆盡，唯化佛有，餘不見文。以理而推，亦應通有。如第七地菩薩，唯此一身即受變易，名一生所繫。八地以上名最後身，無別分段生死相故。往大自在宮坐蓮華座，名坐道場，此名成自受用身，亦有三菩薩。他受用身，理亦如是。觀音之身名最後身，其坐道場一生所繫，未見誠證，理必定有。說彌勒菩薩名一生者，住在人中名一生，一大生故，如七生等。據實并中有，合有四生。若說天中唯有半生，并中有二生，《大智度論》說為三生。設在人中，除成佛身，故有三也。然諸菩薩有五種生：一除災生。由願自在，為大魚等濟諸飢乏、為大醫王救諸疾病、為大善巧善和鬪諍、為大國王如法息苦、為大天神斷邪見行、為火為水、為乘為舟、為種種物息除災患。二隨類生。願自在力，於傍生等惡類中生，彼所行惡而自不行，彼不行善而自行之。如入酒肆能立其志，入諸婬舍示欲之過，為說正法除彼失。三大勢生。稟性生時，壽量形色、種姓富貴最為殊勝，能斷眾生輕慢等過。四增上生。受十王界，自在化導，隨所應示。五最勝生。此生資糧已極圓滿，如釋迦等，生剎帝利大國王家，能現等覺作諸佛事。今者彌勒住都史多天，具後四生，或二三四；若下此洲，第五生攝。此即第一佛成權實也。 > First, as for the expedient and the real in the Buddha's attainment: 'expedient' refers to adapting to circumstances to receive beings; 'real' refers to investigating ultimate principle to reach truth. Both the body and teaching of a Buddha possess these two. Thus, as the Lotus Sūtra says to guide those of indeterminate lineage: 'Only this one matter is real; the other two are not true,' demonstrating that the teaching of the One Vehicle is real and the teaching of the Two Vehicles is expedient—this is the half-letter and full-letter teaching of the Nirvāṇa Sūtra. In the Śrīmālādevī Sūtra, expounding the definitive meaning, it says: 'If the Tathāgata, following their inclinations, speaks expediently, there is only the One Vehicle, and there are not the Two Vehicles.' Thus, stating only that there is the One Vehicle is expedient, while stating that there are Four Vehicles is real—namely, the Great Vehicle, Pratyekabuddha, Śrāvaka, and beings who lack learning and adhere to non-Dharma, bringing them to fulfillment through the wholesome roots of humans and gods. As it is with the teaching, so it is also with the body. Therefore the Vajracchedikā Prajñāpāramitā Sūtra says: 'If one sees me through form, or seeks me through sound, that person walks a deviant path and will not see me.' That wondrous body of the Tathāgata is the guide's dharmakāya; its substance cannot be seen, and that consciousness cannot cognize it. Its treatise also says: 'The response and transformation bodies are not the true Buddha, nor do they preach the Dharma.' As for preaching the Dharma being non-dual, taking the aspect of wordlessness and transcendence of language, it takes the dharmakāya as real and the two bodies as expedient. In the Lotus Sūtra, holding a dung basket and wearing soiled clothes is an allegory for the expedient body; manifesting an lifespan that is boundless reveals the real body. This takes the saṃbhogakāya as real and the nirmāṇakāya as expedient. However, regarding these three bodies, there are two sets of four propositions. \[In the first set:\] There is that which is saṃbhogakāya but not nirmāṇakāya, namely the self-enjoyment body. There is that which is nirmāṇakāya but not saṃbhogakāya, namely the body manifesting the eight aspects. There is that which is both saṃbhogakāya and nirmāṇakāya, namely the other-enjoyment body; because it abundantly enjoys Dharma joy, it may be called enjoyment, and because it manifests according to capacity, it may be called transformation. There is that which is neither saṃbhogakāya nor nirmāṇakāya, namely the Buddha's dharmakāya. Furthermore, there is a second set of four propositions: There is that which is saṃbhogakāya but not nirmāṇakāya, namely the self-enjoyment body. There is that which is nirmāṇakāya but not saṃbhogakāya, namely the transformation bodies among the six destinies according to kinds of living beings, such as the various bodies of elders, householders, monkeys, deer, and horses. There is that which is both saṃbhogakāya and nirmāṇakāya, namely the other-enjoyment body and the body of the eight aspects; the aforementioned transformation body is also subsumed under this proposition. There is that which is neither saṃbhogakāya nor nirmāṇakāya, namely the Buddha's dharmakāya. Although these four propositions speak of the bodies differently, the two virtues of the expedient and the real subsume them all completely. In brief, there are two interpretations: First, the dharmakāya is declared real, and the remaining two are both expedient. The 'real' is the true substance of all phenomena; the 'expedient' consists of the provisional traces of phenomenal characteristics. This is what the Prajñāpāramitā treatise means when it says: 'The response and transformation bodies are not the true Buddha,' and so forth. Second, the dharmakāya and self-enjoyment body can only be known by Buddha with Buddha; they are the fundamental basis of the bodies and both are free from differentiation. Their virtues and wisdom are each boundless, cannot be grasped by physical form or dimension, have no characteristics of arising and ending with boundaries or limits, are endowed with true virtues, and are truly accomplished through cultivation and realization; not being manifested in response to beings, they are called 'real.' The other-enjoyment body and the nirmāṇakāya of the eight aspects are bodies manifested according to kinds of living beings, enabling lower categories to perceive and know them. They are the branches of the bodies, both having distinctions. Their virtues and wisdom are not wholly boundless, can be grasped by the measures of form and mind, yet have the characteristics of arising and ending with limits, possess marked virtues, arise from grasping for the sake of benefiting others, and manifest in response to beings; therefore they are called 'expedient.' Hence the Buddhabhūmi treatise says: 'The Buddha's bodies are two: first, the real body; second, the birth body.' However, these real bodies each abide in their own lands, yet both pervade the realm of phenomena and are not to be sought in a particular direction or location. The dharmakāya is fundamentally possessed and shared in common by all Buddhas. Ordinary beings, because they are obscured by delusion, possess it without realizing it; wrapped by afflictions, it receives the name tathāgatagarbha. By relying on good friends and severing delusional birth-and-death, when it emerges from being wrapped, it is fully endowed with the title of dharmakāya, serving as the basis for all virtuous qualities. Therefore, in the Śrīmālādevī Sūtra, when entangled it is named tathāgatagarbha, and when freed from entanglement it is named dharmakāya, because different names are assigned according to the stages of cause and fruition. One can only speak of realizing it, not of producing it; from the first ground upwards it is partially realized, and at the fruit of Buddhahood it is perfectly realized. The self-enjoyment body arises newly through cultivation, because the individual substances of sentient beings differ. From the stage of an ordinary person, there are only beginningless untainted seeds; by drawing near to good friends and listening to the correct Dharma, the seeds gradually increase and become the basis of the saṃbhogakāya, which is also called tathāgatagarbha. The Laṅkāvatāra Sūtra says: 'The ālaya-consciousness is called the empty tathāgatagarbha; because it is fully perfumed with untainted phenomena, it is called the non-empty tathāgatagarbha.' The former is the garbha of the dharmakāya; this is the garbha of the saṃbhogakāya. Arousing the aspiration and practicing cultivation is as explained in the Youzan. At the stages prior to the grounds, one merely cultivates the seeds to make them gradually grow; through this power, tainted wholesome karma arises, and upon taking birth, it will induce the retribution of fully complete marks and signs, being born into the lands of transformation of the eight aspects. Arriving above the first ground, one then supports the tainted \[karma\] to attain the position of the ten kings, constantly obtaining the thirty-two marks and eighty secondary signs birth after birth, yet it is not yet untainted nor yet perfectly luminous. Only the sixth and seventh consciousnesses are untainted, and one is born into the lands according to kind of the other-enjoyment \[body\]. As the Brahmajāla Sūtra speaks of the greatness and smallness of the stages: After the vajra-like path, all tainted \[phenomena\] are extinguished, and the untainted five aggregates are all completely luminous; abandoning impermanent form, one obtains permanent form, and so too for sensation, perception, formations, and consciousness, obtaining the untainted thirty-two marks and eighty secondary signs, mutually supporting and continuing to the end of future time. However, regarding bodhisattvas receiving the body of transformative change, there are those who receive transformative change right from the first ground, like those entering the cessation attainment because of dreading afflictions. There are those who only receive transformative change at the fulfillment of the seventh ground, like those entering the cessation attainment without dreading delusions. Once this body of transformative change is obtained, one does not abandon it; feeling that its momentum is exhausted, one again enters absorption to nourish it, up until the transformation of the state at the vajra-like \[mind\], when it is finally exhausted. Thereby, a bodhisattva who advances directly at the fulfillment of the seventh ground is born into the Heaven of Extensive Fruition in the Fourth Dhyāna, avoiding the five Pure Abodes by not being born there, nourishing the karma that induces the present body of this lower ground. Thus continuously supporting it up to the tenth ground, on the verge of the vajra-like \[path\], they proceed to the wondrous pure land above Akaniṣṭha. The Avataṃsaka Sūtra says: 'There is a wondrous pure land that surpasses the three realms. Tenth-ground bodhisattvas shall be born in it.' 'To be born' means to arise, to go, and to abide. The Daśabhūmika says: 'As visible retribution and benefit, they receive the rank of Buddha. As subsequent retribution and benefit, they are born in the wisdom-abode of Maheśvara.' Therefore the fourth fascicle of the Yogācāra, the Saṃdhinirmocana Sūtra, the Abhidharmasamuccaya-vyākhyā, and others all say: 'Transcending Akaniṣṭha there is a wondrous pure land; only tenth-ground bodhisattvas are born in it. A great jewel flower king emerges displaying ten aspects, and the bodhisattva sits within it and realizes perfect awakening.' At the stage of the vajra-like mind, the body still has measure, and as it is still the causal stage, all tainted \[phenomena\] are present. Upon reaching the path of liberation, the body then becomes boundless; being termed the fruition stage, the untainted is fulfilled. The untainted fruition body and other phenomena generated through this cultivation are such that the measure of the body and the sphere of wisdom are both as they are; phenomena and principle correspond, completely without measure, and cannot be sought through marks; hence it is called 'real.' Those two expedient bodies each have their distinctions; they manifest according to need, and their direction and location can be sought. For example, the other-enjoyment body manifests for bodhisattvas of the first ground; because those bodhisattvas awaken to the ten hundred gates, they are able to see a hundred Buddhas. One Buddha is precisely the trichiliocosm ruled by one Buddha; this principle is precisely the ten billion transformation bodies. Because the transformations of one Buddha are identical, it is spoken of as one Buddha. Although they see a hundred Buddhas, in total it is one saṃbhogakāya; this saṃbhoga Buddha sits on a hundred-petaled flower, and each single petal is one Buddha-land of ten billion transformation bodies. This single Buddha-land is what is seen prior to the grounds; the body manifested for them corresponds to that land. Yet there are two categories: first, the body manifested within one set of four continents; second, the single lord Buddha within the trichiliocosm. Because there are hierarchical grades prior to the grounds, the other-enjoyment body seen by the first ground corresponds to the hundred-petaled flower, neither large nor small; the first-ground bodhisattvas attending that Buddha correspond in size. However, prior to the grounds, according to whichever realm they are born in, their bodies correspond in smallness or greatness, generally equaling half of the Buddha's size. From the first ground onwards, having realized tathatā, the untainted virtues manifested in their births gradually excel and their marks and signs become clearer; hence the body they induce corresponds to the Buddha's size, and delimited \[birth-and-death\] and transformative change differ in coarseness and subtlety. Supported by the power of merit, the bodily measure must be large; in the ranks of the ten kings, they become the king of this continent. Transforming and being born according to species, whether they take up delusions or not, this bodily measure is likewise not fixed. The fundamental wisdom realizes tathatā, and the subsequent wisdom sees that Buddha, expounding each one like the ten hundred gates. When reaching the second ground, obtaining a thousand Dharma-gates, they see the saṃbhogakāya sitting on a thousand-petaled flower, with ten billion transformation Buddhas in each petal; that Buddha sits in place with size corresponding, and the attending bodhisattvas' bodily measure is likewise so, just as transformation disciples correspond to the Buddha's size in attending him. Hence the Brahmajāla Sūtra says: 'I am now Rocana, seated on the lotus seat; in one flower are ten billion realms, in one realm is one Śākya, each seated beneath a bodhi tree, simultaneously attaining the Buddha Way.' It is also like Amitābha Buddha: his eyes are like the waters of the four great oceans, and the white curl mark between his eyebrows is like five Sumeru mountains. The Lotus Sūtra also says: 'When sentient beings see the kalpa ending and being consumed by a great fire, this land of mine is tranquil, always filled with gods and humans. I am always on Vulture Peak and in other abodes, preaching this Lotus Sūtra,' and so forth—all of these are other-enjoyment bodies. Manifesting according to what is appropriate for greater or lesser bodhisattvas, their bodily measure is not fixed, and the places of manifestation are likewise so; it is not only in the pure land that forms and appearances differ. The places where they are induced may be in the West, or may be here. Thus, what Mañjuśrī saw was the other-enjoyment body, whereas what Śāriputra saw was the nirmāṇakāya. Therefore, in the Avataṃsaka assembly, Śāriputra was as if blind and deaf, neither hearing nor seeing; only after Mañjuśrī led him out of the assembly did he begin to perceive and understand. What is contemplated by subsequent attainment is the expedient body; what is realized by fundamental wisdom is the real body. When a bodhisattva of the tenth ground is about to become a Buddha, they must go to the wondrous pure land of the Great Sovereign God above Akaniṣṭha, and take their seat within the great jewel flower king to realize perfect awakening. This great jewel flower king is equal in measure to ten asaṃkhyeyas of hundred-thousand trichiliocosms; the tenth-ground bodhisattva sitting within it corresponds in size. How much more so the other-enjoyment Buddha seen here, whose bodily measure is immeasurable and boundless! This place is definitely above Akaniṣṭha. As stated in the scriptures and treatises cited above, in such lands there certainly are no beings born of the Two Vehicles, women, pandakas, or evil destinies. If there appear to be any, they are all transformations wrought by Buddhas and bodhisattvas. Therefore the Treatise on the Sukhavatīvyūha Sūtra says: 'Women, those with defective faculties, and the seeds of the Two Vehicles are not born there.' The Buddhabhūmi treatise says: 'If there are parrots and such adorning the bodhimanda, they are all transformed by Buddhas and bodhisattvas to induce joyous minds in bodhisattvas arriving from other directions.' The Guśabdajāraja Sūtra says: 'Amitābha Buddha's father was named Candrottara, his mother was named Utpalagandhā, his son was named Candraprabha, his attending disciple was named Vimalakīrti, the māra king was named Aparājita, and Devadatta was named Śānta.' Since there are no women, the mother is not an actual woman, but a transformation of the Buddha and others, like the jīvañjīvaka birds. Therefore, it is a retribution land, and there is no contradiction. There is an explanation: being actual women, they are the retribution-Buddha land of the transformation Amitābha Buddha. What Śikhin saw—always preaching the Dharma on Vulture Peak when the kalpa ends—is a retribution-Buddha land. However, the Avataṃsaka says: 'In the samādhi of Queen Māyā's womb, one sees the womb containing boundless worlds with assemblies of great bodhisattvas listening to the Dharma.' Hence we know that retribution Buddhas have transformed parents; this too is not erroneous. The Sūtra on the Prediction for Avalokiteśvara says: 'Amitābha Buddha's lifespan is immeasurable hundreds of thousands of myriads of koṭis of kalpas, but it shall have an end. After his extinction, when the morning star appears, Avalokiteśvara Bodhisattva will attain complete and perfect awakening beneath the bodhi tree of seven jewels, with the title King of the Mountain of Universal Light and Virtues. His land will surpass Amitābha Buddha's land by hundreds of thousands of myriads of koṭis, beyond compare, named Array of Universally Gathered Myriad Jewels. After this Buddha passes away, Mahāsthāmaprāpta will become a Buddha named Virtuous Abiding Jewel King of Merits.' It does not say in which direction they previously dwelt before succeeding to the rank later; it is not like transformation Buddhas. Yet succeeding to the rank in this place does not undermine the place of transformation; wishing to make beings' aspiration deep, they previously have an abode. Other-enjoyment bodies take the flower dais as the seat of their bodhimanda; in lower ranks they have parents, while in higher ranks no father is seen. Now, as for the nirmāṇakāya, it manifests for bodhisattvas prior to the grounds, the Two Vehicles, and so forth, either pure or defiled, small or large, entirely in accordance with what is appropriate for beings. When about to become a Buddha, one first ascends to Tuṣita, because that celestial realm corresponds to the beings' capacity and suitability: their revulsion toward suffering is deep, and they already know contentment with the instruments of pleasure in birth-and-death; hence they do not abide in other heavens, but must be here. Just like Śākyamuni and Maitreya abiding in Tuṣita Heaven, the Sūtra on the Bodhisattva Dwelling in the Womb says: 'Fully completing fifty-six billion seven hundred million years, when the faculties of beings below are mature, he will descend to attain the Way.' Attaining the Way across the three periods of time all involves the bodhi tree, the vajra-seat, subduing Māra at the bodhimanda, and such events. The subduing of Māra differs, as explained in the Commentary on the Adhyardhaśatikā. On the vajra-like holy path, the two obstructions are already wiped away; in the path of liberation, the untainted path is complete, having silently united with truth, harmonized with virtue, realized awakening, and benefited beings; hence it is called becoming a Buddha. Now, what this Sūtra on the Descent clarifies is the matter of becoming a Buddha; it is not the dharmakāya Buddha, for that principle can only be realized, and lacks the meaning of ascending, descending, being born, and attaining; nor is it the self-enjoyment body, for it lacks the marks of dwelling in heaven, becoming a Buddha, or preaching the Dharma to benefit beings and causing them to see it. The other-enjoyment Buddha does not dwell in the heavenly palace or abide in Magadha to be seen by those prior to the grounds; thus it is the nirmāṇakāya ascending to birth and becoming a Buddha. Although designated as a transformation Buddha, it implicitly manifests the other bodies. The self-enjoyment body perfectly accomplishes the fruit of the Way; the wondrous principle of tathatā is completely realized with obstructions exhausted; the fruit of self-benefit is fulfilled, and past vows must be practiced; at this assembly, the transformation body expediently arises as an other-enjoyment Buddha responding to what is appropriate for the ten grounds, and as a transformation Buddha body manifesting according to those prior to the grounds. Although here the transformation substance is displayed, it implicitly reveals the other Buddhas. Those who see naturally have different capacities, and the manifested body is also described differently, yet the real Buddha body does not have distinct substances. Just as when the moon emerges from the edge of the clouds, shining roundly and penetrating the sky, its reflection appears in water; the round and bright moon in the water conforms to the vessel, so that vessels produce myriad differences while the moon itself is fundamentally one—how could thousands of differences in reflections cause the moon itself to differ? The two substances of the real and expedient are necessarily like this in principle: the real is the source of principle, while the expedient follows the traces of beings. Hence we know that ascending to birth and becoming a Buddha fully displays the transformation nature, wishing to deliver living beings according to their kinds and make joyous cultivation easy. The Pātra Sūtra states that Maitreya said to Mañjuśrī: 'When in a future body I become a Buddha, \[numerous\] as the sands of the Ganges, Mañjuśrī will not be able to know my raising and lowering of a foot.' The Aṅgulimāla Sūtra says: 'In the north there is a land named Constant Joy, where the Buddha is named Joy-Treasury Maṇi-Treasure Accumulation; Mañjuśrī is that Buddha.' Since Mañjuśrī is already a Buddha, yet does not know Maitreya, we know this is a transformation. Since the eight aspects of attaining the Way in the Mahāyānasaṃgraha and other texts are the nirmāṇakāya, we know that ascending to birth is definitely not the true Buddha. Bodhisattvas are of three kinds: first, bound to one last birth; second, the final body; third, seated at the bodhimanda. Ascending to birth is 'bound to one last birth'; descending to birth is strictly confined to two bodies. Becoming a Buddha depends on causes; hence all three are exhausted. Only transformation Buddhas have this; for the others, no text is found. Inferring by principle, it should also apply generally: for instance, a bodhisattva of the seventh ground, receiving transformative change with only this one body, is called 'bound to one last birth.' From the eighth ground upward is called the 'final body,' because there are no further characteristics of delimited birth-and-death. Going to the palace of the Great Sovereign God and sitting on the lotus seat is called 'seated at the bodhimanda'; this is called attaining the self-enjoyment body, which also has three bodhisattvas. The other-enjoyment body is in principle likewise so. Avalokiteśvara's body is called the final body; as for his sitting at the bodhimanda and being bound to one last birth, though no explicit proof has been seen, in principle it definitely exists. Saying that Bodhisattva Maitreya is called 'one birth' means that dwelling among humans is called one birth, because it is one major birth, like seven births and so forth. In reality, including the intermediate existence, there are altogether four births. If it is said that there is only half a birth in heaven, including the intermediate existence there are two births; the Mahāprajñāpāramitopadeśa calls them three births. If among humans, excluding the body of becoming a Buddha, there are therefore three. However, bodhisattvas have five kinds of births: First, birth to eliminate disasters. Through the sovereignty of their vows, they become a great fish and the like to relieve hunger and exhaustion, become a great physician king to cure illnesses, become a great craftsman to resolve disputes skillfully, become a great wheel-turning king to cease suffering in accordance with Dharma, become a great god to sever actions based on wrong views, or become fire, water, vehicles, boats, and various things to quell disasters and suffering. Second, birth according to kind. Through the sovereign power of vows, they are born among animals and other evil classes; the evil those beings commit they themselves do not commit, and the good those beings do not do they themselves practice. Just like entering wine shops to establish beings' resolve, or entering brothels to demonstrate the fault of desire, preaching the correct Dharma for them to eliminate their shortcomings. Third, birth of great majesty. Born with an endowment whose lifespan, form, complexion, caste, and wealth are most supreme, able to sever faults such as arrogance and contempt in sentient beings. Fourth, birth of predominance. Receiving the realms of the ten kings, sovereign in transforming and guiding, manifesting according to what is appropriate. Fifth, supreme birth. In this birth, the provisions are already completely fulfilled, like Śākyamuni and others, born into a great kṣatriya royal family, able to manifest equal awakening and perform all Buddha deeds. Now Maitreya dwells in Tuṣita Heaven, endowed with the latter four births, or the second, third, and fourth; if descending to this continent, it is subsumed under the fifth birth. This is the first section, on the expedient and real in the Buddha's attainment. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1772.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.1772.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1772.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1772~en-mt.1.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1772.1.6](https://indike.org/pramana/in.bauddha.taisho.1772.1.6) · Pramāṇa