大乘起信論內義略探記 1.61

1.61

第二佛身形量者，若依小乘，羅漢身及佛丈六身。若依始教，《佛地論》云「法身無邊，猶若虛空；自受用身，不可說其色非色大小身量，如無見頂相，唯隨機現故；他受用身，音好不空。」如《十地經》云「初地菩薩見百佛國。一國即是一大千界，一千界中有一千釋迦，是此由善根所見；百億釋迦，三乘所見。初地自見一百釋迦一盧舍那，如阿彌陀亦此所見，乃至金剛菩薩色究竟天上現大蓮華，周圍如十阿僧祇百千三千大千世界微塵數量，此一微塵即一大千界菩薩坐之，成等正覺。彼所見佛，極雖可知也。化身不定，如釋迦丈六、彌勒千尺」等也。若依終教，如《起信論》中，體相二大屬法身攝。此法身是隨緣作，三界六趣多眾生心，不失一神解生；又是凝然常，絕言慮故。約真如用大中辨報化二身用，此用二種：一、依事識，凡小所見，名應身，謂不知唯識，計有外塵，但覺六識，不解七八，是故不見報身細相。二、依業識，謂十住以上諸菩薩，能解唯識，見報身故，一一身、一一色、一一相、一一好，及所住世界，皆無分齊、無量無邊。如是依正二報，無障礙不思議，皆因十度行熏及本覺不思議熏而所成就也。若依頓教，故佛身起言說皆妄念，絕言念故。又觸境即佛，不論時處，如《華嚴》云「十方諸佛世界，一切眾生，普見天人尊，清淨妙法身。」是即恒見佛身，自不知之耳。若依圓教，周遍法界十佛之身，一一相如亦遍法界，業用亦爾。如是業用，普眼所見，餘小菩薩凡小所不能見，如舍利子等五百聲聞，不見佛身及會莊嚴等，之是義也。如〈舍那品〉云「佛通諸法界，普現一切眾生前，應受記機悉充滿，佛故處此菩提樹。一切佛剎微塵等，爾所佛坐一毛孔，皆有無量菩薩眾，各為佛說普賢行。」又云「或作日月遊虛空，或作井泉河池等。」作如是三種世間，三種世間圓滿即佛。此上經文正此宗分齊。若說為機所現之身，如善財知識中，為海至比丘，而所現之佛，坐大海中大蓮華座，其佛身至有頂說普眼法門「假使有人，大海量墨，須彌聚筆，寫此法門，一品乃至一句，不得少分，何況能盡」等。又〈十地品〉中，為解脫月等菩薩，而金剛藏菩薩一毛孔中，示現一切大眾，及一佛身其高等于百萬大千界，周圍等于十萬大千界，應可彼樹示現佛身，名曰一切智通王如來等。如是佛身，是隨機示現少分，非是全分。又解脫白言：「菩薩神力佛力云何？」金剛藏言：「如取四天下一塊土，餘土無量。」作是言：「若四天下土與一塊土，何土多也？又如四海水與一渧水，我見汝問，亦復如是。諸佛神力不可測量也。」

Second, regarding the bodily dimensions and quantity of the Buddha-body: If one relies on the Hīnayāna, it is the body of an arhat and the Buddha's sixteen-foot body. If one relies on the initial teaching, the Buddhabhūmy-upadeśa says: "The dharmakāya is boundless, just like empty space; the self-enjoyment body (svasaṃbhogakāya) cannot be described as having form or no form, large or small bodily dimensions, just like the mark of the invisible uṣṇīṣa, appearing solely in accordance with capacities; the other-enjoyment body (parasaṃbhogakāya) has vocal marks that are not empty." As the Daśabhūmika-sūtra says: "Bodhisattvas of the first bhūmi see a hundred Buddha-lands. One land is one great chiliocosm, and within one chiliocosm there are one thousand Śākyamunis; this is seen through roots of good. Ten billion Śākyamunis are what is seen by the three vehicles. The first bhūmi itself sees one hundred Śākyamunis and one Rocana; Amitābha is also seen by this [stage], up to the Vajra-bodhisattva on the summit of the Akaniṣṭha heaven manifesting a great lotus flower whose circumference equals the number of dust motes in ten asaṃkhyeyas of hundreds of thousands of trichiliocosms; on a single dust mote, which is itself a great chiliocosm, a bodhisattva sits and attains equal and perfect awakening. The utmost extent of the Buddha seen by them can indeed be known. The nirmāṇakāya is indeterminate, such as Śākyamuni's sixteen feet, Maitreya's thousand cubits," and so forth. If one relies on the final teaching, as in the Awakening of Faith, the two greatnesses of essence and attributes belong to the dharmakāya. This dharmakāya acts in accordance with conditions as the minds of manifold sentient beings in the three realms and six destinies, without losing a single spiritually conscious life; furthermore, it is motionless and permanent, because it cuts off words and thoughts. In terms of the greatness of function in tathatā, the functions of both the saṃbhogakāya and nirmāṇakāya are distinguished. This function is of two kinds: 1. Relying on the consciousness of phenomena, what is seen by ordinary persons and followers of the small [vehicle] is called the nirmāṇakāya (yingshen); that is, because they do not know mind-only, imagine external dusts, and are only aware of the six consciousnesses without understanding the seventh and eighth, they therefore do not see the subtle marks of the saṃbhogakāya. 2. Relying on the karma-consciousness, bodhisattvas from the ten abodes upward are able to understand mind-only, and because they see the saṃbhogakāya, each and every body, each and every form, each and every major mark, each and every minor sign, as well as the worlds in which they dwell, are all without boundary, immeasurable and boundless. Such dependent and proper rewards are unhindered and inconceivable, all accomplished through the perfuming of the practice of the ten pāramitās and the inconceivable perfuming of innate awakening. If one relies on the sudden teaching, speech and explanation arising concerning the Buddha-body are all false thoughts, because it transcends words and thoughts. Moreover, coming into contact with any realm is itself the Buddha, regardless of time and place, as the Avataṃsaka-sūtra says: "In the Buddha-worlds of the ten directions, all sentient beings everywhere behold the Honoured One among gods and humans, the pure, wondrous dharmakāya." That is, one perpetually beholds the Buddha-body, yet does not know it oneself. If one relies on the perfect teaching, it is the body of the ten buddhas that pervades the Dharmadhātu; each and every mark likewise pervades the Dharmadhātu, and its karma-function is also like this. Such karma-function is seen by the universal eye, but cannot be seen by other lesser bodhisattvas, ordinary persons, and followers of the small [vehicle]; this is the meaning of the five hundred śrāvakas, including Śāriputra and others, not seeing the Buddha-body, the adornments of the assembly, and so forth. As the "Rocana Chapter" says: "The Buddha pervades all dharmadhātus and universally appears before all sentient beings; the capacities deserving to receive prophecies are completely filled, and thus the Buddha resides under this Bodhi tree. Equal to the dust motes of all Buddha-lands, as many buddhas sit within a single pore; they all have immeasurable assemblies of bodhisattvas, for each of whom the Buddha preaches the practices of Samantabhadra." It also says: "Or they become the sun and moon wandering through empty space, or they become wells, springs, rivers, and pools." They constitute such three kinds of worlds; the perfection of the three kinds of worlds is itself the Buddha. The scriptural passages above constitute the exact demarcation of this school. If one speaks of the body manifested for capacities, as among Sudhana's spiritual friends, for the sake of the bhikṣu Sāgaramegha the manifested Buddha sits on a great lotus throne in the great ocean, his Buddha-body reaching up to the Peak of Existence (Akaniṣṭha), preaching the Dharma-gate of the Universal Eye: "Even if someone had ink the size of the great ocean and a brush gathered like Mount Sumeru to copy this Dharma-gate, they could not finish a single chapter or even a single verse, to say nothing of finishing it entirely," and so forth. Furthermore, in the "Daśabhūmika Chapter", for the sake of bodhisattvas such as Mukticandra, Vajragarbha Bodhisattva manifests the entire great assembly within a single pore, as well as a Buddha-body whose height equals one million great chiliocosms and whose circumference equals one hundred thousand great chiliocosms; corresponding to that tree, he manifests a Buddha-body named the Tathāgata King of All-Wise Penetration, and so forth. Such a Buddha-body is a small portion manifested in accordance with capacity, not the complete portion. Moreover, Mukti said: "What are the bodhisattva's spiritual powers and the Buddha's powers like?" Vajragarbha said: "It is like taking a single clod of earth from the four continents, the remaining earth being immeasurable." He said: "Between the earth of the four continents and a single clod of earth, which earth is greater? Or like the water of the four seas compared to a single drop of water; my view of your question is also just like this. The spiritual power of the buddhas cannot be measured."