梵網經古迹記 2.11

2.11

述曰：現身本末門略有四重。此初他受用身。傳說此身應第二地戒波羅蜜，此經宗故，非自受用。《華嚴》等說彼無邊故。方者正也。千葉臺總成二地菩薩淨土，此中臺上是身所居，千葉即是所化部落。如《仁王》云：信忍菩薩百佛千佛萬佛國中，化現百身千身萬身。《十地經》云：二地菩薩入千世界見千佛故，於此臺上別有佛座。此千葉臺，有說是座，非也。上卷別說盧舍那佛坐百萬蓮華赫赫光明座上故。既說我住蓮華藏世界海，其臺周匝有千葉，一葉一世界，我化為千釋迦，復有百億須彌，明知是土。有難：彼土豈狹彌陀圓光？經說彼佛圓光如百億三千大千世界故。此難不然，佛光不定，釋迦亦照無量剎故。或既言如，但比廣大，未必量同，如眼喻海，故知百萬蓮華為座。何故諸佛蓮華為座？表佛雖在世，如不著水故。

The Commentary says: The gate of manifesting the primary and derivative bodies broadly contains four tiers. Here is the first: the other-enjoyment body (parasambhogakāya). It is traditionally said that this body corresponds to the precept-pāramitā of the second ground (bhūmi), because it is the fundamental tenet of this sūtra, not the self-enjoyment body (svasaṃbhogakāya). The Avataṃsaka and other texts state that the latter is boundless. 'Presently' (fang) means 'just now' or 'properly'. The thousand-petaled pedestal collectively forms the pure land of second-ground bodhisattvas. The top of this central pedestal is where this body abides, and the thousand petals are the tribes/realms being converted. As the Benevolent Kings [Sūtra] says: 'Bodhisattvas of receptive faith manifest hundreds, thousands, and ten thousands of bodies in the lands of a hundred Buddhas, a thousand Buddhas, and ten thousand Buddhas.' The Daśabhūmika-sūtra says: 'Because bodhisattvas of the second ground enter a thousand worlds and see a thousand Buddhas, there is a separate Buddha seat upon this pedestal.' Some say that this thousand-petaled pedestal is the seat itself, which is not correct. For the earlier fascicle separately states that Locana Buddha sits on a brilliant light seat of a million lotus flowers. Since it states: 'I abide in the Lotus Pedestal Treasury World Sea, whose pedestal is surrounded by a thousand petals, each petal being a world, and I transform into a thousand Śākyamunis, and there are further a hundred kotis of Merus,' we clearly know that it is a land. An objection asks: 'Could that land be narrower than Amitābha's round aura? For the sūtra states that that Buddha's round aura is like a hundred koṭis of trichiliocosms.' This objection is not valid: a Buddha's radiance is not fixed, and Śākyamuni also illuminates immeasurable lands. Alternatively, since it says 'like', it merely compares vastness and does not necessarily signify equal measurement, just as an eye is used as a metaphor for the ocean; hence we know that the million lotus flowers serve as the seat. Why do all Buddhas take a lotus flower as their seat? It symbolizes that although a Buddha is in the world, he is like [the lotus] undefiled by water.