梵網經菩薩戒本疏 1.14

1.14

初一頌之中，上二句明本源實身，下二句明所現千佛。此中盧舍那等三類佛，有人釋云：千華臺上盧舍那佛是自受用身，千花上佛是他受用身，百億釋迦為變化身。此釋恐不應理，以華臺上佛亦是隨他受用身故。今釋此佛內自實成及應機化境，諸聖教中總有五說：一、約諸部小乘，於此大千百億閻浮中，唯此閻浮釋迦是實報成佛，餘州皆是化往，本不論舍那佛。二、若依入大乘論等說，摩醯首羅天上有一實報成佛，以一大千世界為所緣境，化作百億釋迦一時成佛。三、若依此經，蓮華臺藏世界之中，坐華臺上，實身成佛，名盧舍那。其千華上千釋迦，則是千摩醯首羅天上各有一釋迦，此千釋迦一一各化作百億釋迦，故有千百億釋迦於千百億國中菩提樹下一時成佛。准此言之，則一實身成佛時，以千三千世界為主，化境合有千箇百億，其千釋迦是實報，千百億釋迦是化身。四、依《攝論》等，受用身有二種：一、自受用，是實身成佛，稱法界成，身土相稱，依正無礙，唯佛獨住，更無菩薩。二、隨他受用身，為地上菩薩於淨土中現身說法，為地前機現化身佛所主，化境又廣於前。《智論》云：數此三千大千世界如恒沙為一世界種，數此世界種恒沙復至為一世界海，數此海復至十方恒沙為一佛世界，是釋迦佛所化境界。五、依《華嚴經》無成無不成，故盧舍那一切處皆實身成佛。又以盧舍那則是釋迦，不分報化二位之別，但說十身以顯無盡，是故所主化境無邊無盡。且如一類須彌樓山世界之數，則盡十方滿虛空遍法界。又一類樹形世界，亦同前遍法界。其側住世界、府仰世界、倒世界、眾生形等無量形類，一一形類各各本類普遍法界，然互不相礙。又此雜類並皆攝在蓮華藏世界海中，是故華藏亦說無盡。又以華藏界一一塵中現一切世界如因陀羅網，如是重重無盡無盡出過思議之表，此等並是盧舍那常轉法輪處也。今此文中還依如上第三義說，初句顯其本身，後句明其源土。初中以是舍那自說，故云「我今」。然通辨我義略有六種：一、執我，謂分別俱生在於凡位；二、慢我，謂但俱生在有學位；三、習氣我，謂二我餘習在無學位；四、隨世流布我，謂諸佛等隨世假稱；五、自在我，謂八自在等，如來後得智為性；六、真我，謂真如常樂我淨等，以真如為性。此中稱我通後三種，隨義應知。「盧舍那」義如前已釋。次句言「方坐蓮華臺」者，方有二義：一、將欲義，謂方將等；二、正住義，謂方住等。今依後義正在華上，故云「方坐」也。蓮華臺者，是十八圓滿中依止圓滿。諸論二釋通有三義：一、謂約事，二、就理，三、據無礙。初約事者，謂如來所感大寶蓮華王為所依止。然通辨蓮華總有四類。《智論》云：一、人中蓮華，十葉已上；二、天上蓮華，百葉已上；三、菩薩蓮華，千葉已上。四、義准佛蓮花無限量故。《華嚴》中大蓮華座不言葉數，但云「一一華葉皆遍法界」。二、就理者，如來智身依於真理義等蓮華，故以表示亦有四義。梁《攝論》中：一、如世蓮華在泥不污，譬法界真如在世不為世法所污。二、如蓮華性自開發，譬真如自性開悟，眾生若證則自性開發。三、如蓮華為群蜂所採，譬真如為眾聖所用。四、如蓮華有四德：一、香，二、淨，三、柔燸，四、可愛，譬真如四德謂常樂我淨。三、理事無礙者，謂佛果圓融理事混通，依正無礙相即自在，思之可見。下二句中，初句明佛所住處，謂於千華之上或云千蓮也。下句所現佛，此千還是受用身攝。有人釋云：若約相顯為論，盧舍那身為十地後等覺位菩薩現，此千釋迦為初地已上菩薩現，此亦無違。

Within the first verse, the first two lines explain the original source, the actual body, and the lower two lines explain the thousand Buddhas manifested. Regarding the three categories of Buddhas here—Rocana and the others—someone explained: "The Buddha Rocana upon the pedestal of a thousand petals is the self-enjoyment body (svasaṃbhogakāya); the Buddhas on the thousand petals are the other-enjoyment body (parasaṃbhogakāya); and the hundred kotis of Śākyamunis are transformation bodies (nirmāṇakāya)." This explanation is probably not reasonable, because the Buddha on the flower pedestal is also a body for the enjoyment of others. Now, explaining this Buddha's inner actual realization and the realms of transformation corresponding to capacities, there are altogether five explanations in the holy teachings: First, according to the various schools of the Hīnayāna, within this great chiliocosm of a hundred kotis of Jambudvīpas, only the Śākyamuni of this Jambudvīpa realized Buddhahood through actual retribution, while in the remaining continents he only visited by transformation; originally they did not discuss Rocana Buddha. Second, if relying on explanations such as the Ru dasheng lun (*Mahāyānāvatāra*), on the Maheśvara Heaven there is one who realized Buddhahood through actual retribution, who takes one great chiliocosm as his sphere of conditions and manifests a hundred kotis of Śākyamunis simultaneously realizing Buddhahood. Third, if relying on this sūtra, within the Lotus-Pedestal Matrix World, sitting on the flower pedestal, he realizes Buddhahood in the actual body, named Rocana. The thousand Śākyamunis on its thousand petals are then each one Śākyamuni on each of a thousand Maheśvara Heavens; these thousand Śākyamunis each manifest a hundred kotis of Śākyamunis, and therefore there are a thousand hundred kotis of Śākyamunis under the bodhi trees in a thousand hundred kotis of lands simultaneously realizing Buddhahood. In accordance with this statement, when one actual body realizes Buddhahood, he takes a thousand trichiliocosms as principal, and the transformation realms total a thousand times a hundred kotis; those thousand Śākyamunis are actual retribution, and the thousand hundred kotis of Śākyamunis are transformation bodies. Fourth, relying on the *Mahāyānasaṃgraha* and other texts, the enjoyment body has two kinds: 1. Self-enjoyment, which is realization of Buddhahood in the actual body, realized in accord with the dharmadhātu, body and land corresponding to each other, dependent and primary [retributions] unhindered; only the Buddha dwells alone, with no further bodhisattvas. 2. The other-enjoyment body, which manifests a body and expounds the Dharma in pure lands for bodhisattvas on the stages; for those of capacities prior to the stages, it governs transformation-body Buddhas, and the realm of transformation is even broader than the former. The *Dazhidulun* says: Count these three thousand great chiliocosms like the sands of the Ganges to make one world seed; count these world seeds like the sands of the Ganges to further reach one world ocean; count these oceans to further reach the sands of the Ganges in the ten directions to make one Buddha world—this is the realm transformed by Śākyamuni Buddha. Fifth, relying on the *Avataṃsaka Sūtra*, there is neither realization nor non-realization; hence Rocana in all places realizes Buddhahood in the actual body. Furthermore, because Rocana is precisely Śākyamuni, without distinguishing the difference between the two positions of retribution and transformation, it simply speaks of ten bodies to reveal the inexhaustible; therefore the realms of transformation governed are boundless and inexhaustible. For example, the number of worlds of the Mount Sumeru type fills the ten directions, fills empty space, and pervades the dharmadhātu. Again, the tree-shaped worlds likewise pervade the dharmadhātu as before. Their inclined worlds, facing up or down worlds, inverted worlds, sentient-being-shaped worlds, and other limitless kinds of shapes—each kind according to its own category pervades the dharmadhātu, yet they do not obstruct one another. Moreover, these various types are all subsumed within the Padmagarbha world-ocean; therefore the Padmagarbha is also said to be inexhaustible. Furthermore, because in every single dust mote of the Padmagarbha World all worlds appear like Indra's net, doubly manifold, inexhaustible and limitless, exceeding the realm of thought, these are all places where Rocana constantly turns the wheel of the Dharma. Now, in this text, it is still explained according to the third meaning above: the first line reveals his original body, and the subsequent line explains his source land. In the first [line], because Rocana speaks for himself, it says "I now." However, broadly discerning the meaning of "I" (ātman), there are briefly six kinds: 1. Grasped self, which means conceptualized and innate [grasping] present in the rank of ordinary beings; 2. Conceited self, which means only innate [grasping] present in the rank of learners; 3. Habit-energy self, which means the remaining habits of the two selves in the rank of non-learners; 4. Self conforming to worldly convention, which means the nominal designation used by Buddhas and others in conformity with the world; 5. Autonomous self, which refers to the eight masteries and so forth, taking the Tathāgata's post-attainment wisdom as its nature; 6. True Self, which refers to true suchness as permanence, bliss, Self, and purity, taking true suchness as its nature. Here, the designation of "I" applies to the latter three kinds, to be known according to the sense. The meaning of "Rocana" has already been explained above. Next, the line says "just sitting upon the lotus pedestal"; "just" (fang) has two meanings: 1. The meaning of being about to, as in "just about to"; 2. The meaning of properly dwelling, as in "just dwelling." Now, relying on the latter meaning, he is properly upon the flower; therefore it says "just sitting." As for the lotus pedestal, it is the perfection of support among the eighteen perfections. The two explanations across the treatises generally have three meanings: 1. in terms of concrete phenomena (shi); 2. in terms of principle (li); 3. based on non-obstruction. First, regarding phenomena: it means the great jewel lotus king realized by the Tathāgata serves as his support. Broadly discerning lotuses, however, there are four classes in all. The *Dazhidulun* says: 1. Lotuses among humans, ten petals and above; 2. Lotuses in heaven, a hundred petals and above; 3. Lotuses of bodhisattvas, a thousand petals and above. 4. Deduced by principle, the Buddha's lotus is limitless. In the *Avataṃsaka*, regarding the great lotus seat, it does not state the number of petals, but only says, "Every single petal pervades the dharmadhātu." Second, regarding principle: the Tathāgata's body of wisdom is supported on true principle, its meaning being equal to a lotus; hence to represent it there are also four meanings. In the Liang *Mahāyānasaṃgraha*: 1. Just as a worldly lotus is in the mud but undefiled, it exemplifies how the true suchness of the dharmadhātu is in the world but not defiled by worldly dharmas. 2. Just as a lotus's nature opens of itself, it exemplifies how the intrinsic nature of true suchness awakens of itself; when sentient beings realize it, their intrinsic nature opens. 3. Just as a lotus is gathered by swarms of bees, it exemplifies how true suchness is used by all the noble ones. 4. Just as a lotus has four virtues—fragrant, pure, soft, and lovely—it exemplifies the four virtues of true suchness: permanence, bliss, Self, and purity. Third, the non-obstruction of principle and phenomena: it means that in the Buddha-fruit, principle and phenomena fuse and freely interpenetrate, dependent and primary [retributions] are unhindered and mutually identical with mastery, which can be seen upon reflection. In the lower two lines, the first line clarifies the place where the Buddhas dwell, namely upon the thousand flowers, also called the thousand lotuses. The Buddhas manifested in the lower line—these thousand are also subsumed under the enjoyment body. Someone explained: "If discussed in terms of explicit manifestation, the body of Rocana appears to bodhisattvas in the rank of equal enlightenment after the tenth bhūmi, while these thousand Śākyamunis appear to bodhisattvas from the first bhūmi upward." This also presents no contradiction.