金光明最勝王經疏 2.359

2.359

贊曰：明莊嚴也。問：若他受用相好應多，云何但說三十二等？答：他受用身有其二種，一四善根位所見之身、二地上菩薩所見之身。今此但說四善根位所見之身。問：餘處多說為地前現名為化身，何名受用？答：云為地前現名化身者，說三乘人同見之身，非四善根菩薩所見。若非地前，何故下云「應身非化身者，是地前身。」問：何以得知四善根位所見佛身非三乘同見？答：准《梵網菩薩戒經》云「我今盧舍那，方坐蓮華臺，周匝千華上，復現千釋迦。一華百億國，一國一釋迦，各坐菩提樹，一時成佛道。」既云千華上復現千釋迦，一華百億國，一國一釋迦。若非四善根位菩薩所見，更有何身云千釋迦？問：此盧舍那是何地見？答：有說初地菩薩所見之身。今釋此是二地菩薩所見之身，一說戒波羅蜜故、二云千百億國。若初地菩薩，見百億非見千故。問：准十地，《瑜伽》云「若作意時見無邊國」，何不得言千百億國？若爾，何故云初地菩薩得十百門？若云據作意，應無量國，何但千百億？況復二地菩薩得千百門，今言千百億，正與相當。何煩異解。

Commentary: This explains the adornments. Question: If it is the parasambhogakāya, its marks should be many; why does it only speak of the thirty-two and so forth? Answer: The parasambhogakāya has two kinds: first, the body seen by those in the stage of the four roots of goodness; second, the body seen by bodhisattvas on the bhūmis. Here, it speaks only of the body seen by those in the stage of the four roots of goodness. Question: In other places it is mostly said that what is manifested before the bhūmis is called the nirmāṇakāya; why is it called saṃbhoga? Answer: When it is said that what is manifested before the bhūmis is called the nirmāṇakāya, that refers to the body seen in common by people of the three vehicles, not what is seen by bodhisattvas of the four roots of goodness. If it were not before the bhūmis, why does it say below: 'The response body is not the transformation body; it is the body [seen] before the bhūmis'? Question: How is it known that the buddha body seen in the stage of the four roots of goodness is not seen in common by the three vehicles? Answer: According to the Fanwang pusa jie jing, it says: 'Now I, Rocana, sit upon the lotus pedestal; around me on a thousand petals, a thousand Śākyamunis are further manifested. One petal has ten billion lands, one land has one Śākyamuni, each seated under a bodhi tree, simultaneously attaining the path to buddhahood.' Since it says that upon a thousand petals a thousand Śākyamunis are further manifested, with one petal having ten billion lands and one land having one Śākyamuni, if this were not what is seen by bodhisattvas in the stage of the four roots of goodness, what other body could be called the thousand Śākyamunis? Question: On which bhūmi is this Rocana seen? Answer: Some say it is the body seen by bodhisattvas on the first bhūmi. We now explain that this is the body seen by bodhisattvas on the second bhūmi: first, because it explains the pāramitā of morality; second, because it speaks of a thousand ten-billion lands. If it were a bodhisattva on the first bhūmi, they would see ten billion, not a thousand. Question: According to the ten bhūmis, the Yogācārabhūmi says: 'When directing attention, one sees boundless lands'; why could it not be said to be a thousand ten-billion lands? If so, why is it said that a bodhisattva on the first bhūmi attains ten times a hundred gateways? If one says it depends on directing attention, there should be immeasurable lands; why only a thousand ten-billion? Furthermore, a bodhisattva on the second bhūmi attains a thousand times a hundred gateways; now saying 'a thousand ten-billion' exactly corresponds to this. Why bother with alternative interpretations?