大乘起信論內義略探記 1.73

1.73

Seventh, regarding the expansion and contraction of the Buddha-bodies: According to the Hīnayāna, two bodies are established: first, the physical body (jātikāya), because it is composed of the four great elements; second, the dharmakāya, because it possesses the fivefold [dharmakāya]. According to the Mahāyāna, they may establish two kinds of buddhas. There are five variations of this: First, in the Saṃdhinirmocana-sūtra, two buddhas are established: 1. the dharmakāya, 2. the liberation-body (vimuktikāya), which is common to the two vehicles. Second, in Vasubandhu's Prajñā[-pāramitopadeśa]-śāstra, there are also two buddhas: 1. the real buddha, which is the dharmakāya; 2. the non-real buddha, which is the remaining two bodies. Third, in the Buddhabhūmy-upadeśa, two buddhas are established: 1. the physical buddha, which is also the conventional buddha—that is, the nirmāṇakāya and the [saṃbhogakāya] for the enjoyment of others; 2. the dharmakāya, which is also the ultimate buddha and the saṃbhogakāya buddha. The above three kinds are stated according to the initial teaching. Fourth, the Benye jing establishes two: 1. the svabhāva-dharmakāya, 2. the nirmāṇa-dharmakāya. Fifth, the Ratnagotravibhāga states: 1. the body of the quiescent dharmadhātu; 2. the body that attains the cause of that. The above two kinds are stated according to the final teaching. Or three bodies are established, as in the Suvarṇaprabhāsa-sūtra, where the distinctions among the three bodies and so forth are explained using seven arguments; this is according to the initial teaching. Or four buddhas are established; the Laṅkāvatāra states: 1. the nirmāṇa-buddha, 2. the merit-buddha, 3. the wisdom-buddha, 4. the tathatā-buddha. The first is the nirmāṇakāya; the next two are the saṃbhogakāya, divided into two based on merit and wisdom; the last one is the dharmakāya. Furthermore, they are collectively the saṃbhogakāya. Or ten buddhas are established. Among these there are four kinds: First, the Buddhabhūmy-upadeśa states: 1. the buddha of manifest full enlightenment, and so on up to 10. the buddha according to inclination. Second, the Dharmasaṃgīti-sūtra speaks of ten buddhas: 1. the buddha of habit-energy, and so on up to 10. the image-buddha. Third, fascicle fifty-three of the new Avataṃsaka states: the buddha who realizes right enlightenment, and so on up to the tenth, the buddha according to inclination. Fourth, chapter fifty-eight, the 'Leaving the World Chapter', states: 'Bodhisattvas have ten ways of seeing the Buddha, that is to say, being ever peacefully abiding in the world. The buddha who realizes right enlightenment is seen with non-attachment; the buddha of vows is seen as being born; the buddha of karmic recompense is seen [with] deep [faith]; the buddha of upholding is seen with compliance; the nirvāṇa-buddha is seen with deep faith; the dharmadhātu-buddha is seen as universally reaching; the mind-buddha is seen with peace and joy; the samādhi-buddha is seen as immeasurable and non-reliant; the buddha of intrinsic nature is seen clearly; the buddha adapted to inclinations is seen as universally received. If bodhisattvas abide in this Dharma, they will constantly be able to see the unsurpassed Tathāgata.' Among these four kinds, the latter two are according to the Perfect Teaching of the One Vehicle, speaking of the ten buddhas and so forth in order to reveal the inexhaustible meaning. Although the names of the ten buddhas in the Buddhabhūmy-upadeśa differ, their meaning is the same. As for the ten buddhas in the Dharmasaṃgīti-sūtra, their essence and attributes are completely different from the ten buddhas in the Avataṃsaka.