大乘法苑義林章 7.11.3

7.11.3

然大菩薩化為魔王，障他受用，時現有之。 《觀音授記經》說「阿彌陀佛壽命無量百千萬億劫，當有終極。 滅度之後，觀世音菩薩明相出時於七寶菩提樹下成等正覺，名普光功德山王佛，國名眾寶普集莊嚴，勝阿彌陀佛國百千萬億不可為比。 此佛滅已，大勢至成佛，名善住功德寶王佛。 」十地機宜先已淳熟，故化彼類即身成佛，不說先住何處何天後來補處，即以此身就座成佛，是他受用大悲所熏生因所生成佛之相。 故平等智，初地以後能隨眾生所樂示現，由見道前大悲熏煮，初地以後能隨三乘隨所宜見現種種身。 《花嚴經》說「十住之中，初發心住能現正覺，後入涅槃。 」況十地中不現化相。 《法花》等說觀音、妙音，皆以神力，應以三乘而得度者，便現彼身而為說法，故於十地位皆能現化身。 此變化身及他受用，後得所變，本唯無漏。 五八識品依之所變皆唯有漏。 同處相似。 見者似一。 乃至成佛。 能隨十方三乘所宜現種種化。 或現佛身、或現餘身。 先菩薩位要先住彼覩史多天，後方下生。 劫初成位生婆羅門家，如慈氏等，由賤富貴、重淨行故； 劫後減位生剎帝利家，如能寂等，由賤淨行、重富貴故。 佛為化彼，現二受生。 《攝大乘論》第九卷說「佛變化身能現八相，天宮現沒、受生、受欲、踰城出家、修諸苦行、證大菩提、轉大法輪、入大涅槃。 」《大般若經》五百六十八亦說八相：一從天沒，即入胎相； 二嬰兒，即受生相； 三童子，即受欲相； 四苦行； 五成道； 六降魔； 七轉法輪； 八入涅槃。 無彼《攝論》出家之相，加降魔相。 《攝論》降魔，成道相攝。 成道離三魔，降魔伏一故，亦成道已即降魔故。 初現出家，後得苦行，離之別立。 彼論出家示厭俗相，苦行示修邪行相故。 經依出家為修苦行，故合建立； 行道證果、降魔除怨，故離別立。 各據一義，亦不相違。 廣如彼經說，明現相所以。 《花嚴經》中說有十相，八中加二。 三乘有情根猶未熟，令深欣樂方現佛身，故先處天下生成佛，由諸眾生所應見故。 是變化身，大悲熏煮生因所生成佛之相。 教說菩薩種類有三：一一生所繫，如彌勒等。 先處人中身，名一生所繫。 望當佛位，應有四生：人天本有及二中有，如七生等名一大生。 若住天中稱一生繫，半生名一，一本有故。 《智度論》說彌勒三生，說在人中，除成佛身，故說三也。 二最後身、三坐道場，此二局在成佛身位。 化身既示二受用身，雖不見文，准此應悉。 自受用身，七地以前名一生繫，八地以後名最後身，更無生故。 處蓮花座，名坐道場。 他受用身，如觀音前身名一生所繫，觀音之身名最後身。 處七寶座名坐道場，法身無生便無是義。 然此三身非定一異，自受用身為自身相。 法身即是此身理性，理智深妙非餘所知，三乘見麁立名變化，十地見細名他受用身，由見不同性相殊異。 德義聚集分成三身，非如有情各別自體立為三種，無定異故、非不異故，非定一異。 如能寂佛，十地所見名他受用身，二乘所見名變化身，無分別智觀其真理即名法身。 真智深微久修因滿自受法樂，非餘所知，名自受身。 知見不同非定一異，是生了因，因起果相。 然有一果，二因所得：一生因、二引因。 《成唯識》說「生近正果名曰生因，引遠殘果名曰引因。 如受用身，金剛定前諸無漏種遠為引因，自位種子近為生因。 望佛法身，近、遠現智俱為引因，非為生因。 不說牽引生起因等得離繫故，但說引發定異因等得無為故。 於化身等現在前位，種為生因，正生起故。 望舍利等名為引因，引殘果故。 」今說受用一果二因，若望法身一果一因，若望化身一因二果。 又佛二果二因所得，謂理、智因。 《勝鬘經》說「有二種如來藏空智，若離若脫若斷若異一切煩惱藏、不離不脫不斷不異不思議如來藏。

However, great bodhisattvas transforming themselves into demon kings to obstruct others' enjoyment occasionally occurs. The Guanyin shouji jing says: "The lifespan of Amitābha Buddha is immeasurable hundreds of thousands of koṭis of kalpas, but it will have an end. After his parinirvāṇa, when the dawn appears, Avalokiteśvara Bodhisattva will achieve equal and perfect enlightenment under a bodhi tree of seven jewels, named Universal Light Mountain of Merit King Buddha; his land will be named Adornment of the Universal Collection of All Jewels, surpassing Amitābha Buddha's land by hundreds of thousands of koṭis of times, beyond comparison. When this Buddha passes away, Mahāsthāmaprāpta will become a Buddha, named Good Abode Jewel of Merit King Buddha." Because the capacities of the ten grounds had already been thoroughly matured beforehand, they transformed that kind [of being] and achieved Buddhahood in that very body. It does not mention where or in what heaven he previously resided and later succeeded to the position; he simply took the seat and achieved Buddhahood in that very body. This is the mark of achieving Buddhahood produced by generating causes perfumed by the great compassion of other-enjoyment. Therefore, equality wisdom, from the first ground onward, can manifest in accordance with what sentient beings delight in; perfumed and steeped by great compassion before the path of seeing, from the first ground onward it can manifest various bodies according to the three vehicles and according to what is suitable to be seen. The Huayan jing says: "Among the ten abodes, the abode of first generating the mind can manifest perfect enlightenment and later enter nirvāṇa." How much more so that the transformation marks would not be manifested in the ten grounds! The Lotus Sūtra and others state that Avalokiteśvara and Gadgadasvara, both through spiritual power, manifest those respective bodies and preach the Dharma for those who should be saved through the three vehicles; therefore, in the positions of the ten grounds, they can all manifest transformation bodies. These transformation bodies and other-enjoyment [bodies] are transformed by subsequent [attainment wisdom], and are fundamentally only anāsrava. Those transformed based on the categories of the five and eighth consciousnesses are all only sāsrava. They are in the same locus and resemble [each other], so to the observer they seem to be one. Up to the attainment of Buddhahood, they can manifest various transformations in accordance with what is suitable for the three vehicles in the ten directions: either manifesting a Buddha's body, or manifesting other bodies. Formerly, in the bodhisattva positions, one had to first abide in that Tuṣita heaven, and only afterward descend to be born. When attaining the position at the beginning of an [increasing] kalpa, one is born into a Brahmin family, like Maitreya and others, because they despise wealth and honour and esteem pure conduct; when in a declining kalpa, one is born into a Kṣatriya family, like Śākyamuni and others, because they despise pure conduct and esteem wealth and honour. In order to transform them, the Buddha manifests these two kinds of births. Fascicle nine of the Mahāyānasaṃgraha says: "The Buddha's transformation body can manifest eight marks: manifesting passing away from the heavenly palace, taking birth, experiencing sensual pleasures, leaving the household over the city walls, cultivating various austerities, realizing great bodhi, turning the great dharmacakra, and entering great nirvāṇa." Fascicle 568 of the Mahāprajñāpāramitā-sūtra also states eight marks: first, descending from heaven, which is the mark of entering the womb; second, an infant, which is the mark of taking birth; third, a youth, which is the mark of experiencing sensual pleasures; fourth, austerities; fifth, attaining the path; sixth, subduing the demons; seventh, turning the dharmacakra; eighth, entering nirvāṇa. It does not have the mark of leaving the household found in that Mahāyānasaṃgraha, and adds the mark of subduing the demons. In the Mahāyānasaṃgraha, subduing the demons is subsumed under the mark of attaining the path; because attaining the path departs from three demons, while subduing the demons overcomes one, and also because immediately after attaining the path one subdues the demons. It first manifests leaving the household, and subsequently undertakes austerities, establishing them separately. Leaving the household in that treatise demonstrates the mark of renouncing the worldly, while austerities demonstrate the mark of cultivating wrong practices. The sūtra combines and establishes them because leaving the household is for cultivating austerities; practicing the path and realizing the fruit, and subduing the demons and removing enemies, are therefore established separately. Each is based on one perspective, and they do not contradict each other. It is as extensively explained in that sūtra, elucidating the reasons for manifesting these marks. In the Huayan jing ten marks are stated, adding two to the eight. Because the faculties of the sentient beings of the three vehicles are not yet matured, the Buddha body is manifested only after causing them to deeply yearn and delight; therefore, one first resides in heaven and then descends to be born and achieve Buddhahood, according to what all sentient beings ought to see. This is the transformation body, the mark of achieving Buddhahood produced by generating causes perfumed and steeped by great compassion. The teachings state that there are three types of bodhisattvas: first, bound to one [more] birth, such as Maitreya and others. The body previously residing among humans is called "bound to one birth." Looking toward the future Buddha position, there should be four births: the human and heavenly principal existences (mūlabhava) and the two intermediate existences (antarābhava), like seven births, etc., called one large birth. If residing in heaven, one is called "bound to one birth" because half a birth is called one, being one principal existence. The Da zhidu lun says that Maitreya has three births, speaking of them while among humans and excluding the body of achieving Buddhahood, which is why it says three. Second, the final body; third, sitting at the site of enlightenment. These two are restricted to the bodily position of achieving Buddhahood. Since the transformation body manifests the two enjoyment bodies, although no text is seen, it should be understood by analogy to this. For the self-enjoyment body, prior to the seventh ground it is called "bound to one birth," and after the eighth ground it is called the "final body," because there are no further births; residing on the lotus seat is called "sitting at the site of enlightenment." For the other-enjoyment body, the former body before Avalokiteśvara is called "bound to one birth," and the body of Avalokiteśvara is called the "final body"; residing on the seven-jewel seat is called "sitting at the site of enlightenment." The dharmakāya has no birth, so it lacks these meanings. However, these three bodies are not definitively identical or different. The self-enjoyment body is the mark of one's own body. The dharmakāya is the rational nature of this body; principle and wisdom are profound and subtle, not known to others. When the three vehicles see it coarsely, it is designated as transformation; when the ten grounds see it subtly, it is called the other-enjoyment body. Due to differing perceptions, their natures and marks are distinct. The aggregation of virtuous meanings is divided into three bodies; they are not established as three kinds like the distinct individual entities of sentient beings. Because they are not definitively different, and because they are not non-different, they are not definitively identical or different. For example, Śākyamuni Buddha: what is seen by the ten grounds is called the other-enjoyment body; what is seen by the two vehicles is called the transformation body; when non-conceptual wisdom observes his true principle, it is called the dharmakāya. The true wisdom is profound and subtle; having cultivated causes for a long time to fruition, one personally experiences the joy of the Dharma, not known to others, which is called the self-enjoyment body. Different perceptions and views are not definitively identical or different; this is the mark of the result arising from the cause, through generating and revealing causes. However, there is one result obtained by two causes: first, the generating cause; second, the drawing cause. The Cheng weishi lun says: "Generating the proximate, primary result is called the generating cause; drawing the distant, remaining result is called the drawing cause. For example, regarding the enjoyment body, the various anāsrava seeds prior to the vajropamasamādhi are distantly the drawing cause, while the seeds of its own position are proximately the generating cause. Looking toward the Buddha's dharmakāya, both the proximate and distant actualized wisdoms are drawing causes, not generating causes; because it does not say that the drawing cause and generating cause, etc., obtain detachment from bondage, but only says that the causing-to-arise cause and the determining-difference cause, etc., obtain the unconditioned. When the transformation body and the like manifest before one, the seeds are the generating cause, because they directly give rise [to it]; looking toward the relics and so forth, they are called the drawing cause, because they draw the remaining result." Now we say that the enjoyment [body] is one result with two causes; if looking toward the dharmakāya, it is one result with one cause; if looking toward the transformation body, it is one cause with two results. Furthermore, the Buddha's two results are obtained by two causes, namely the causes of principle and wisdom. The Śrīmālādevī-sūtra says: "There are two kinds of tathāgatagarbha emptiness wisdom: that which is separate, detached, severed, and different from all stores of kleśas; and the inconceivable tathāgatagarbha that is not separate, not detached, not severed, and not different."