大乘義章 19.22

19.22

或分為五，謂如來五陰之身。又戒定慧解脫知見五品功德，亦得說五，義如後釋。或分為六，前法佛中義別為二：一體顯佛、二緣顯佛。攝德從本，名為體顯；攝德從緣，名為緣顯。言體顯者，如來藏性從本已來，有何從緣顯了之義，遇緣便顯。言緣顯者，曠修諸行，斷除垢染、淨於法界。體雖顯了，必藉於緣；緣雖能顯，必顯於體。此二體一，隨義分二。前報佛中義別亦二：一體作佛、二緣作佛。攝德從本，說為體作，如莊嚴具是金所作；攝德從緣，是其緣作，如莊嚴具工匠所作。體雖能作，作必藉緣，緣雖能作，作必依體。此二體一，隨義分二。前應佛中義別亦二：一法應佛、二報應佛，義如上辨。攝用從本，應從法起，三昧法門之所起故；攝用從末，是從報起，大悲願力之所起故。法雖能起，必藉悲願；悲願等行雖復能起，必依於法。此二體一，隨義分二。故合說六。亦得說七，向前六種實從緣別，廢緣論實無隱無顯，復以為一，通前說七。亦得分八，就前第七無隱顯中義別有二：一就實通論，從本已來實外無緣，緣既不有，知復約何說隱說顯？以無隱故，本則非因；以無顯故，今則非果。此則本來自性常淨無為法身。二息緣證實無隱無顯。至佛返望，從本無緣。以無緣故，本則非隱、今非始顯。本時非隱，不可名因；今非始顯，不可名果。故《涅槃》中讚嘆如來獲得無因無果報法。此之一門，從因修得，乃至得時無因可從。故《涅槃》云「因世諦慈得第一義慈，第一義慈不從因緣。」餘德悉爾。無隱顯中義別此二，故合成八。或得分十，如《花嚴》說。彼有兩文，大同小異。一處說言：一正覺佛、二者願佛、三業報佛、四住持佛、五者化佛、六法界佛、七者心佛、八三昧佛、九者性佛、十如意佛。此直列名，更無解釋。一處復言：一無著佛，安住世間成正覺故，此猶是前正覺佛也。二者願佛，願出生故，此即是前第二願佛。三業報佛，言成就故諸行皆成，且就一信，此即是前業報佛也。四住持佛，隨順世間不斷絕故，此即是前住持佛也。五涅槃佛，永滅度故，此一與前化佛小異。統而會之，不捨大悲、大願力化，方得名為大涅槃義，故前化佛是顯涅槃。六法界佛，於一切處無不至故，此與前同。七者心佛，善安住故，此亦同前。八三昧佛，成就無量恒沙功德，無所著故，此亦同前。九者性佛，善決定故，此亦同前。十如意佛，以普覆故，亦同前。隨別廣分亦可無量，今據一門且說三種。辨相如是。

Or it is divided into five, referring to the Tathāgata's body of the five aggregates. Furthermore, the five categories of merit—morality, concentration, wisdom, liberation, and the knowledge and vision of liberation—may also be spoken of as five, the meaning of which is as explained later. Or it is divided into six: within the former dharma-Buddha, the meaning is distinguished into two: first, the essence-revealed Buddha; second, the condition-revealed Buddha. Subsuming virtue into the root is named essence-revealed; subsuming virtue into conditions is named condition-revealed. As for "essence-revealed": how does the tathāgatagarbha-nature from the beginning have the meaning of being revealed through conditions? When it encounters conditions, it is immediately revealed. As for "condition-revealed": extensively cultivating the various practices, severing defilements, and purifying the dharmadhātu. Although the essence is revealed, it necessarily relies on conditions; although conditions can reveal, they necessarily reveal the essence. These two have one essence, and are divided into two according to their meaning. Within the former recompense-Buddha, the meaning is also distinguished into two: first, the essence-made Buddha; second, the condition-made Buddha. Subsuming virtue into the root is spoken of as essence-made, just as ornaments are made of gold; subsuming virtue into conditions is its condition-made, just as ornaments are made by a craftsman. Although the essence can make, the making necessarily relies on conditions; although conditions can make, the making necessarily depends on the essence. These two have one essence, and are divided into two according to their meaning. Within the former responsive-Buddha, the meaning is also distinguished into two: first, the dharma-responsive Buddha; second, the recompense-responsive Buddha, the meaning of which is as distinguished above. Subsuming function into the root, the response arises from the dharma, because it is arisen from the samādhi-dharma-gates; subsuming function into the branches, it arises from recompense, because it is arisen from the power of great compassion and vows. Although the dharma can give rise, it necessarily relies on compassion and vows; although practices such as compassion and vows can give rise, they necessarily depend on the dharma. These two have one essence, and are divided into two according to their meaning. Therefore, together six are spoken of. Seven may also be spoken of: the aforementioned six kinds actually differ according to conditions; setting aside conditions and discussing the real, there is neither concealment nor revelation, which is again taken as one, and together with the previous ones, seven are spoken of. It may also be divided into eight: within the aforementioned seventh of neither concealment nor revelation, the meaning distinguishes two: first, discussing comprehensively in terms of the real, from the beginning there are no conditions outside the real; since conditions do not exist, based on what could concealment or revelation be spoken of? Because there is no concealment, the root is not a cause; because there is no revelation, the present is not a result. This then is the originally self-nature-pure, unconditioned dharmakāya. Second, resting conditions to realize the real, there is neither concealment nor revelation. Reaching Buddhahood and looking back, from the beginning there have been no conditions. Because there are no conditions, the root is not concealed, and the present is not newly revealed. Because it was not concealed at the root, it cannot be called a cause; because it is not newly revealed now, it cannot be called a result. Therefore, in the Nirvāṇa [Sūtra], it praises the Tathāgata for obtaining the recompense dharma that is without cause and without result. This one approach is cultivated and obtained from causes, yet when it is obtained, there is no cause to follow. Therefore the Nirvāṇa [Sūtra] states: "Through worldly-truth compassion, one obtains ultimate-truth compassion; ultimate-truth compassion does not come from causes and conditions." The remaining virtues are all like this. Within neither concealment nor revelation, the meaning distinguishes these two; therefore together they form eight. Or they may be divided into ten, as spoken in the Avataṃsaka. There are two passages there, largely identical with minor differences. One passage states: first, the Buddha of right awakening; second, the Buddha of vows; third, the Buddha of karmic recompense; fourth, the Buddha of sustaining; fifth, the Buddha of transformation; sixth, the Buddha of the dharmadhātu; seventh, the Buddha of mind; eighth, the Buddha of samādhi; ninth, the Buddha of nature; tenth, the Buddha of wish-fulfillment. This merely lists the names without further explanation. Another passage further states: first, the Buddha of non-attachment, because he dwells securely in the world and attains right awakening—this is still the previous Buddha of right awakening. Second, the Buddha of vows, because he is born from vows—this is precisely the previous second, the Buddha of vows. Third, the Buddha of karmic recompense: because speech is accomplished, all practices are accomplished, provisionally in terms of faith alone—this is precisely the previous Buddha of karmic recompense. Fourth, the Buddha of sustaining, because he accords with the world without interruption—this is precisely the previous Buddha of sustaining. Fifth, the Buddha of nirvāṇa, because he is perpetually extinguished—this one differs slightly from the previous Buddha of transformation. Integrating and harmonizing them, only by not abandoning great compassion and transforming through the power of great vows can it be called the meaning of great nirvāṇa; therefore the previous Buddha of transformation reveals nirvāṇa. Sixth, the Buddha of the dharmadhātu, because there is nowhere he does not reach—this is identical to the previous one. Seventh, the Buddha of mind, because he is well established—this is also identical to the previous one. Eighth, the Buddha of samādhi, because he accomplishes immeasurable virtues numerous as the sands of the Ganges without attachment—this is also identical to the previous one. Ninth, the Buddha of nature, because he is well determined—this is also identical to the previous one. Tenth, the Buddha of wish-fulfillment, because he covers universally—this is also identical to the previous one. In accordance with distinctions, they may also be extensively divided into the immeasurable; now, based on one approach, three kinds are provisionally spoken of. The distinguishing of characteristics is like this.