大乘法苑義林章 7.10

7.10

《大般若經》第五百六十八又說十身：一平等身、二清淨身、三無盡身、四善修身、五法性身、六離尋伺身、七不思議身、八寂靜身、九虛空身、十妙智身。佛告最勝：「於初地中，得平等身通達法性，離諸邪曲見平等故。第二地中得清淨身，離犯戒失戒清淨故。第三地中得無盡身，離欲貪瞋得勝定故。第四地中得善修身，常勤修習菩提分故。第五地中得法性身，觀諸諦理證法性故。第六地中得離尋伺身，觀緣起理離尋伺故。第七地中得不思議身，善巧方便智行滿故。第八地中得寂靜身，離諸煩惱戲論事故。第九地中得虛空身，身相無盡遍一切故。第十地中得妙智身，一切種智修圓滿故。」最勝白言：「佛菩薩身豈無差別？」佛告最勝：「身無差別，功德有異。以一切法同一法性，故身無別。功德異者，佛具功德，菩薩不爾。譬如寶珠，若具莊飾、不具莊飾，其珠無異。」廣說譬喻。彼說所證法身無別，能證功德智身有異。佛則不爾，能證之身亦無差別。今此十身皆法身攝，隨其十地能證德異，說有十種。雖無文說菩薩報身亦有十種，應物化身理亦有十。德用既異名亦應別，准所證理十法身故，十地之稱即報身名，法無我智等分位名地。故《金光明經》說「是初佛身，隨眾生意有多種故，現種種相。是故說多，現猿猴等多形類故。第二佛身，弟子一意故現一相，是故說一，弟子樂見現佛形故。第三佛身，過一切種相，非執相境界，是故說名不一不二，一二等數皆執相故。又如如不二、如如智不一，是故法身不二不一。」

Fascicle 568 of the Great Prajñāpāramitā Sūtra also speaks of ten bodies: 1. the equal body, 2. the pure body, 3. the inexhaustible body, 4. the well-cultivated body, 5. the dharmatā body, 6. the body free from vitarka and vicāra, 7. the inconceivable body, 8. the tranquil body, 9. the empty-space body, and 10. the wondrous-cognition body. The Buddha told Saiśreṣṭha: 'In the first bhūmi, one attains the equal body, thoroughly penetrating the dharmatā and being free from all crooked views into equality. In the second bhūmi, one attains the pure body, being free from infractions and loss of morality into purity. In the third bhūmi, one attains the inexhaustible body, being free from desire, greed, and hostility, and attaining superior meditative absorption. In the fourth bhūmi, one attains the well-cultivated body, constantly and diligently cultivating the bodhipakṣadharma. In the fifth bhūmi, one attains the dharmatā body, observing the principles of the truths and realizing the dharmatā. In the sixth bhūmi, one attains the body free from vitarka and vicāra, observing the principle of dependent origination and leaving vitarka and vicāra behind. In the seventh bhūmi, one attains the inconceivable body, completing the cognitive practice of skillful means. In the eighth bhūmi, one attains the tranquil body, being free from all afflictive matters of conceptual proliferation. In the ninth bhūmi, one attains the empty-space body, the physical marks being inexhaustible and pervading everywhere. In the tenth bhūmi, one attains the wondrous-cognition body, perfecting the cultivation of omniscient knowledge.' Saiśreṣṭha asked: 'Is there no difference between the bodies of Buddhas and bodhisattvas?' The Buddha told Saiśreṣṭha: 'The bodies have no difference; the merits differ. Because all dharmas share the same dharmatā, the bodies do not differ. As for the difference in merits, the Buddha is fully equipped with merits, while bodhisattvas are not. For example, whether a jewel is fully adorned or not adorned, the jewel itself does not differ.' He explained the analogies extensively. That says that the realized Dharma body has no difference, while the cognitive bodies of merits that can realize it differ. With a Buddha it is not so: the body that can realize also has no difference. Now, these ten bodies are all subsumed under the Dharma body; according to the differing merits of realization in the ten bhūmis, ten kinds are spoken of. Although there is no text stating that the bodhisattva's retribution body also has ten kinds, in principle there are also ten transformation bodies responsive to sentient beings. Since merits and functions differ, their names should also differ; by analogy with the ten Dharma bodies of the realized principle, the designation of the ten bhūmis is precisely the name of the retribution body, 'bhūmi' being the name for the stages of cognition of the selflessness of dharmas and so forth. Therefore, the Suvarṇaprabhāsa-sūtra says: 'This first Buddha body, because it accords with the thoughts of sentient beings in many ways, manifests various forms. Therefore it is spoken of as many, manifesting various forms and classes such as monkeys. The second Buddha body, because the disciples have a single intention, manifests a single form; therefore it is spoken of as one, manifesting the form of a Buddha because the disciples delight in seeing it. The third Buddha body transcends all marks and is not the realm of grasping at marks; therefore it is spoken of as neither one nor two, because numbers such as one and two are all grasping at marks. Furthermore, tathatā is not two, and the cognition of tathatā is not one; therefore the Dharma body is neither two nor one.'