大乘法苑義林章 7.17

7.17

四三身形量門。《佛地論》說「法身無邊，猶若虛空遍一切處，不可說其形量大小，就相而言如空無際。自受用身有色非色，非色無形，不可說其形量大小，隨身及境亦得說言遍一切處。有色諸法，大劫修因得勝根、境，一一相好周遍法界，不同生死業有分限，所感身形有小有大。佛無漏身，於無量劫，值無邊佛、斷無邊障、利無邊生、修無量善之所起故，果亦無邊，由圓鏡智所變之身無限量故。諸佛所變同處同時，其相相似不相障礙，終無間斷受用法樂。唯佛所知，非餘根境。故聖教說『無見頂相、無邊法音，一一功德作用無限。』他受用身，為諸菩薩現種種身，言音相好形量不定。」《梵網經》說「我今盧舍那，方坐蓮華座，乃至一國一釋迦」等。《花嚴》等說「初地菩薩見百佛國。」一國即是一大千界，一界有一釋迦化身，一四天下各一化身。一界即有一大釋迦，四善根所見。百億小釋迦，餘三乘所見。初地自見百大千界一盧舍那，阿彌陀佛量是此所見。如是二地見千、三地萬等，積數應知，乃至十地金剛心菩薩將成佛時，色究竟天上大寶蓮華相現，周圓如十阿僧祇百千三千大千世界微塵數量。此一微塵一大千界，菩薩坐之而成正覺。彼所見佛身量難知，自受用身彼所不見。《法花經》等說阿難成佛國土之量，准此佛身他受用攝。何地所見，理准應悉。其變化身，化地前眾，資糧、加行二位見別，隨眾所宜形量不定。釋迦丈六倍大眾生，彌勒千尺任生宜見。他受化身皆是化色，四五塵性，非色功德雖無形質而亦化現。《成唯識》說「無上覺者神力難思，故能化現無形質法，現貪、瞋等令餘知故。」《瑜伽論》說「變化不能為其四事，一心、二心所、三根、四業果。雖無實用，現似有之。心心所法，即相分心。化似五根，體四塵性。雖似業果，性即無漏。六年苦行、馬麥、金鎗，雖皆似苦，實無漏故。」

Fourth, the gate of the bodily forms and dimensions of the three bodies. The Buddhabhūmi-sūtra-śāstra states: "The dharmakāya is boundless, like empty space pervading all places; one cannot speak of its bodily size as large or small; speaking in terms of characteristics, it is like space without boundary. The self-enjoyment body has both form and non-form; being non-form, it is shapeless, and one cannot speak of its bodily size as large or small, yet following its body and realm it can also be said to pervade all places. As for all dharmas possessed of form, having cultivated causes throughout great kalpas, supreme faculties and realms are attained, and every single major and minor mark completely pervades the dharmadhātu; unlike samsaric karma that has limitations, bringing about bodies that are small or large, the Buddha's anāsrava body arises from having encountered boundless Buddhas, severed boundless hindrances, benefited boundless sentient beings, and cultivated immeasurable good throughout immeasurable kalpas; hence its fruit is also boundless, because the body manifested by the Great Perfect Mirror Wisdom is without limitation. That which is manifested by the Buddhas is in the same place and at the same time, their characteristics resembling each other without obstructing one another, experiencing the bliss of the Dharma without interruption forever. It is known only to the Buddhas, not an object of the faculties of others. Therefore the holy teachings say: 'The invisible crown mark and the boundless voice of the Dharma: each and every merit and function is without limit.' As for the other-enjoyment body, it manifests various bodies for the bodhisattvas, with undetermined voice, marks, and bodily dimensions." The Brahmajāla-sūtra says: "I am now Rocana, sitting upon a lotus pedestal... up to: one country, one Śākyamuni," and so forth. The Avataṃsaka and other sūtras say: "A bodhisattva of the first bhūmi sees a hundred Buddha-lands." One land is precisely one trichiliocosm; in one realm there is one Śākyamuni transformation body, and in each of the four continents there is one transformation body. In one realm there is one great Śākyamuni, seen by [those of] the four roots of goodness; a hundred billion small Śākyamunis are seen by the remaining [practitioners of] the three vehicles. A bodhisattva of the first bhūmi personally sees one Rocana across a hundred trichiliocosms; the dimension of Amitābha Buddha is what is seen by this [stage]. In this way, the second bhūmi sees a thousand, the third bhūmi sees ten thousand, and so on; the accumulated numbers should be understood accordingly, up to the vajra-like mind bodhisattva on the tenth bhūmi when about to achieve Buddhahood, where the mark of a great jeweled lotus appears in Akaniṣṭha Heaven, with a circumference as great as the number of dust motes in ten asaṃkhyeyas of hundreds of thousands of trichiliocosms. Each dust mote is a trichiliocosm, and seated upon it the bodhisattva achieves right awakening. The bodily size of the Buddha seen by him is difficult to fathom; the self-enjoyment body is not seen by him. When the Lotus Sūtra and other texts speak of the dimension of Ānanda's land upon achieving Buddhahood, by analogy with this, the Buddha's body is subsumed under the other-enjoyment body. By logical analogy, what bhūmi sees it should be understood. As for the transformation body, it transforms the assembly before the stages; those at the two positions of the provisions and the preparatory application see it differently, its bodily size being unfixed according to the suitability of the beings. Śākyamuni was sixteen feet, twice the height of ordinary beings; Maitreya will be a thousand feet, seen as appropriate for beings. Both the other-enjoyment and transformation bodies are transformed matter, of the nature of the four or five sense-data; non-material merits, though lacking bodily form, are also manifested by transformation. The Cheng weishi lun states: "The Unsurpassed Awakened One has inconceivable spiritual power, and hence can manifest dharmas without bodily form, manifesting greed, anger, and so forth so that others may know them." The Yogācārabhūmi states: "Transformations cannot perform four things: first, mind; second, mental factors; third, faculties; fourth, karmic fruit. Although lacking real function, they appear as if they exist. Mind and mental factors are precisely the objective aspect (nimittabhāga) of mind. Transformations resemble the five faculties, but their essence is of the nature of the four sense-data. Although resembling karmic fruit, their nature is indeed anāsrava. The six years of austerities, the horse barley, and the iron lance—although all resembling suffering—are in reality anāsrava."