大乘起信論內義略探記 1.62

1.62

第三所化共不共者，若依小乘，迦葉、舍利子等是常隨佛之弟子，故云共。若依始教，自性身無分別，他受用及化身不共，謂釋迦、慈氏俱事底沙佛，彼佛觀所化者，能寂先就，慈氏後就；觀能化者，慈氏先成，釋迦後成。入火光定，令釋迦見，七日七夜，翹一足讚，令前成慈氏而成佛，故云不共。若依終教，多是云共，謂一一佛通十方界，教化眾生，福智平等，同求菩提，故云共也。若依頓教，不可說能化所化起伏相。若依圓教，一佛一處，說《華嚴》時，一切世界七處九會，同說此法，無異無別、無障無礙，一切正報毛孔毛端，一切依報塵中，七處九會亦復如是等，諸會皆有普賢、文殊等諸大菩薩，恒聞圓教，不可窮盡，故之共也。

Third, regarding whether those transformed are common or not common: If one relies on the Hīnayāna, Kāśyapa, Śāriputra, and others are disciples who perpetually accompany the Buddha, hence they are called "common." If one relies on the initial teaching, the svabhāvakāya is without discrimination, whereas the parasaṃbhogakāya and nirmāṇakāya are uncommon. That is, both Śākyamuni and Maitreya served Tiṣya Buddha; that Buddha observed those to be transformed, finding that Śākyamuni's [disciples] would mature first while Maitreya's would mature later, and observed the transformers, finding that Maitreya would achieve [buddhahood] first while Śākyamuni would achieve it later. Entering the fire-light samādhi, he caused Śākyamuni to see him; standing on one foot for seven days and seven nights praising him, he caused him to achieve buddhahood before Maitreya; therefore it is called "uncommon." If one relies on the final teaching, mostly it is said to be common; that is, each and every buddha pervades the worlds of the ten directions, transforming sentient beings, equal in merit and wisdom, collectively seeking bodhi, hence it is called "common." If one relies on the sudden teaching, one cannot speak of the arising and subsiding aspects of the transformer and the transformed. If one relies on the perfect teaching, when one buddha in one place preaches the Avataṃsaka, in all worlds at the seven locations and nine assemblies, this Dharma is preached simultaneously, without difference or distinction, without obstruction or impediment; within the pores and hair-tips of all proper rewards, and within the dust motes of all dependent rewards, the seven locations and nine assemblies are also like this; all assemblies have great bodhisattvas such as Samantabhadra and Mañjuśrī perpetually hearing the perfect teaching inexhaustibly, and therefore it is common.