金光明最勝王經疏 2.359

2.359

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?