大乘起信論內義略探記 1.70

1.70

Question: Regarding the attainment of the Way in the Place of Gnosis, is the Buddha real or provisional? If he is provisional, why does the Laṅkāvatāra-sūtra say: 'In the realm of desire and the formless realm, / buddhas do not attain buddhahood there; / in the highest heaven of the form realm, / free from desire, bodhi is attained'? If he is real, why does the śāstra say: 'Manifesting the highest and greatest body among all worldly realms'? Answer: There are two explanations. One says: By assigning the ten kings, the distinct ten grounds are revealed; now, the bodhisattva of the tenth ground is assigned to correspond to this heavenly king, and precisely in that heaven manifests the attainment of bodhi; hence he is in that heaven. The other says: In the main text of this śāstra now, that sūtra's intention is this; hence it says 'manifesting'. If we discuss the meaning of the real enjoyment [body], it pervades the dharmadhātu and is nowhere absent. That he attains Buddhahood in that heaven is a visible form manifested for the sake of the bodhisattvas, not the real reward body; it is only in that heaven to reveal this meaning, which is why it is spoken of thus. These two explanations, relying on the final teaching, explain that the subtle Buddha is provisional; according to the initial teaching, it is the real reward body. Hence the fourth [fascicle] of the Yogācārabhūmi-śāstra says: 'Furthermore, there is an abode of Mahāmaheśvara surpassing the Śuddhāvāsa, in which bodhisattvas of the tenth ground, due to utmost cultivation of the tenth ground, are able to be born.' This is what the Avataṃsaka-sūtra refers to: 'There is a wonderful pure land surpassing the three realms, into which bodhisattvas of the tenth ground shall be born.' Furthermore, the Daśabhūmika-śāstra says: 'Due to the benefit of present retribution, one receives the buddha-station; due to the benefit of future retribution, one is born in the Place of Gnosis of Maheśvara.' When a bodhisattva of equal awakening is about to attain Buddhahood, he proceeds to the Akaniṣṭha Heaven, sits upon a great precious lotus flower, and accomplishes perfect awakening. Having already obtained this land, once he has attained Buddhahood, the above is boundless and there is no other distinct place. This explains that upon the self-enjoyment [body], it is known only to buddhas and is not the realm of the ten grounds or the three vehicles. According to the sudden teaching, regarding the forms and marks of the buddha-body there is no distinction between provisional and real; there is solely the one nature-body. According to the perfect teaching, the provisional and real blend and interpenetrate; the fulfillment of the three kinds of worlds is itself the buddha-body.