大乘法苑義林章 7.22

7.22

第一顯差別者，《佛地論》第七云「佛身有二：一生身、二法身。若自性身、若實受用，俱名法身，諸功德法所集成故。若變化身、若他受用，俱名生身，隨眾所宜數現生故。一切佛土必有身居，身既有二，故土亦然。生身土通淨、穢，法身土唯清淨。或身有二：一實、二權，實即法身、權即生體。土隨亦二，淨穢如前。」《佛地經》說「佛身有三。頌云『自性法、受用，變化差別轉。』」彼論云「自性法者，即是如來初自性身，體常不變，故名自性，力無畏等諸功德法所依止故，亦名法身。受用者即受用身，能令自他受用種種大法樂故。變化者即變化身，為欲利益安樂有情，示現種種變化事故。雖淨法界體性無差別，而有三身種種相異，轉變不同故名差別。身既有三，土隨亦爾：一法性土、二受用土，此二唯淨。三變化土，通淨及穢。」《成唯識論》第十卷說：佛身有四，佛土亦爾。一自性身，依法性土。《稱讚大乘功德經》言「是薄伽梵，住法界藏，說彼經典。」住法性土也。二自受用身，依自受用土。三他受用身，依他受用土。《佛地經》云「住最勝光耀十八圓滿」也。四變化身，依變化土，此經所云「住廣嚴城」也。初三身土唯淨非穢，後變化土通淨及穢。為十地菩薩現身及土非穢唯淨，為地前菩薩二乘眾現通淨及穢。若為分別煩惱及所知障未盡、未證二空真如者所現身土，或淨或穢。若為二分別障盡及已證二空者所現身土，必是淨故。《佛地論》說三身有四句：一受用非變化，謂自受用身。二變化非受用，謂變化身。三亦受用亦變化，謂他受用身。四非受用非變化，謂自性身。亦同《唯識》。《大般若經》第五百六十八勝天王會第三卷說佛有十身：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。天王白言：「何位能得如來十身？」佛言：「初地得平等身，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，方便善巧智行滿故。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。」天王復言：「佛、菩薩身豈無差別？」佛言：「天王！身無差別，功德有異。以一切法同一法性，故身無別。諸如來身具諸功德，菩薩不爾，故功德異。」廣說無量譬喻顯示。故知十身皆唯法身。法身依義既有十名，是故真如隨於勝德亦成十土。一遍行土、二最勝土、三勝流土、四無攝受土、五類無別土、六無染淨土、七法無別土、八不增減土、九智自在土、十業自在土。亦隨能證別分十土，依義別故。《佛地論》云「又餘經說有十種佛，即《花嚴經》，一現等覺佛、二弘誓願佛、三業異熟佛、四住持佛、五變化佛、六法界佛、七心佛、八定佛、九本性佛、十隨樂佛。前五世俗、後五勝義，隨其所應三身所攝。」且隨麁相配三身者，初五化身，次二法身，後三受用，既即三身。土亦三土，更無別義。《瑜伽》第四云「復有超過淨居大自在住處，有十地菩薩，由極熏修第十地故，得生其中。」即《花嚴》云「有妙淨土出過三界，第十地菩薩當生其中。」亦即《十地》云「現報利益受佛位故，後報利益摩醯首羅智處生故。」梵云摩醯首羅，即《瑜伽》所云大自在，第十地菩薩也。第十地菩薩將成佛時，往色究竟上坐大寶蓮華成正覺故，感得此土。既成佛已土便無邊，更無別處。《對法》第六云「復有清淨世界，非苦諦攝，非業煩惱力所生故、非業煩惱增上所起故。然由大願清淨善根增上所引，此所生處不可思議，唯佛所覺。尚非得靜慮者靜慮境界，況尋思者。」此自受用土，唯佛所知。尚非十地、二乘境界，況非聖位有尋思者之所能知。雖有諸教種種不同，及如上說身土差別不過三四，更不釋餘，如理應悉。

First, on explaining the differences: Fascicle Seven of the *Buddhabhūmi-sūtra-śāstra* says, "The Buddha's bodies are two: first, the physical body; second, the Dharma body. Both the essential nature body and the actual enjoyment [body] are termed the Dharma body, because they are formed by an aggregation of all the phenomena of merit. Both the transformation body and the other-enjoyment [body] are termed the physical body, because they frequently manifest birth according to what is fitting for sentient beings. All Buddha lands must have bodies abiding [in them]; since the bodies are two, the lands are also thus. The land of the physical body admits of both pure and defiled; the land of the Dharma body is exclusively pure. Alternatively, the bodies are two: first, the real; second, the provisional. The real is the Dharma body, and the provisional is the physical body. The lands likewise are two, with pure and defiled as before." The *Buddhabhūmi-sūtra* says, "The Buddha's bodies are three. A verse says: 'Essential nature Dharma, enjoyment, / and transformation turn in differentiation.'" That treatise says, "'Essential nature Dharma' refers to the Tathāgata's initial essential nature body; its essence is eternal and unchanging, hence it is termed 'essential nature'; because it is the support for all dharmas of merit such as the powers and fearlessnesses, it is also termed the Dharma body. 'Enjoyment' refers to the enjoyment body, because it enables oneself and others to enjoy various great Dharma pleasures. 'Transformation' refers to the transformation body, because, wishing to benefit and bring peace and joy to sentient beings, it displays various transformation events. Although the essence of the pure dharmadhātu is without differentiation, there are various distinct characteristics among the three bodies; because their turnings and transformations are not the same, they are termed 'differentiations.' Since the bodies are three, the lands likewise follow: first, the dharmatā land; second, the enjoyment land—these two are exclusively pure; third, the transformation land, which admits of both pure and defiled." Fascicle Ten of the *Cheng weishi lun* says: The Buddha's bodies are four, and the Buddha lands are also thus. First, the essential nature body relies upon the dharmatā land. The *Praise of the Mahāyāna Merits Sūtra* says, "This Bhagavat, dwelling in the matrix of the dharmadhātu, expounds that scripture"—this is dwelling in the dharmatā land. Second, the self-enjoyment body relies upon the self-enjoyment land. Third, the other-enjoyment body relies upon the other-enjoyment land; the *Buddhabhūmi-sūtra* says, "Dwelling in the most supreme radiance of the eighteen perfections." Fourth, the transformation body relies upon the transformation land; what this sūtra refers to as "dwelling in the city of Vaiśālī." The lands of the first three bodies are exclusively pure and not defiled; the latter, the transformation land, admits of both pure and defiled. The body and land manifested for bodhisattvas of the ten grounds are not defiled but exclusively pure; those manifested for pre-ground bodhisattvas and the assemblies of the two vehicles admit of both pure and defiled. If a body and land are manifested for those who have not yet exhausted the conceptual kleśa and knowable hindrances and have not yet realized the tathatā of the two types of emptiness, they are either pure or defiled. If a body and land are manifested for those who have exhausted the two conceptual hindrances and have already realized the two types of emptiness, they are necessarily pure. The *Buddhabhūmi-sūtra-śāstra* says that the three bodies have four propositions: first, enjoyment and not transformation, referring to the self-enjoyment body; second, transformation and not enjoyment, referring to the transformation body; third, both enjoyment and transformation, referring to the other-enjoyment body; fourth, neither enjoyment nor transformation, referring to the essential nature body. This is also the same as the *Cheng weishi lun*. Fascicle Three of the "Assembly of King Pravarasundara", section 568 of the *Mahāprajñāpāramitā-sūtra*, says that the Buddha has ten bodies: first, the equal body; second, the pure body; third, the inexhaustible body; fourth, the well-cultivated body; fifth, the dharmatā body; sixth, the body free from vicāra and vitarka; seventh, the inconceivable body; eighth, the tranquil body; ninth, the space-like body; tenth, the wonderful wisdom body. The deva king addressed [the Buddha], saying: "At what stage is one able to attain the ten bodies of the Tathāgata?" The Buddha said: "On the first ground, one attains the equal body, because one penetrates dharmatā, departs from all crooked views, and sees equality. On the second ground, one attains the pure body, because one departs from the fault of transgressing the precepts and one's precepts are pure. On the third ground, one attains the inexhaustible body, because one departs from desire, greed, and anger, and attains superior samādhi. On the fourth ground, one attains the well-cultivated body, because one constantly and diligently cultivates the bodhipakṣa dharmas. On the fifth ground, one attains the dharmatā body, because one contemplates the principle of the truths and realizes dharmatā. On the sixth ground, one attains the body free from vicāra and vitarka, because one contemplates the principle of dependent origination and departs from vicāra and vitarka. On the seventh ground, one attains the inconceivable body, because one's practice of skillful means and wisdom is fulfilled. On the eighth ground, one attains the tranquil body, because one departs from all kleśas and conceptual proliferations. On the ninth ground, one attains the space-like body, because the bodily marks are inexhaustible and pervade all. On the tenth ground, one attains the wonderful wisdom body, because the cultivation of all-aspect wisdom is perfected." The deva king further said: "Are the bodies of Buddhas and bodhisattvas not differentiated?" The Buddha said: "Deva king! The bodies are not differentiated; their merits differ. Because all phenomena are of one identical dharmatā, the bodies are without differentiation. The bodies of the Tathāgatas are complete with all merits, whereas those of bodhisattvas are not; hence their merits differ." He expounded this extensively with immeasurable similes to illustrate it. Thus we know that the ten bodies are all solely the Dharma body. Since the Dharma body has ten names according to meaning, tathatā likewise forms ten lands according to superior merits: first, the universally pervasive land; second, the most supreme land; third, the supreme-flowing land; fourth, the ungrasped land; fifth, the land without difference in type; sixth, the neither defiled nor pure land; seventh, the land without difference in phenomena; eighth, the neither increasing nor decreasing land; ninth, the land of mastery over wisdom; tenth, the land of mastery over karma. The ten lands are also distinguished according to that which realizes them, because they depend on distinct meanings. The *Buddhabhūmi-sūtra-śāstra* says, "Furthermore, other sūtras state that there are ten kinds of Buddhas, that is, the *Avataṃsaka-sūtra*: first, the Buddha of manifest complete enlightenment; second, the Buddha of great vows; third, the Buddha of karmic maturation; fourth, the Buddha of sustained maintenance; fifth, the Buddha of transformation; sixth, the Buddha of the dharmadhātu; seventh, the Buddha of the mind; eighth, the Buddha of samādhi; ninth, the Buddha of original nature; tenth, the Buddha according with inclinations. The first five are saṃvṛti and the latter five are paramārtha; they are subsumed under the three bodies according to what is appropriate." Roughly matching them to the three bodies for now: the first five are transformation bodies, the next two are Dharma bodies, and the last three are enjoyment [bodies]; since they are just the three bodies, the lands are also the three lands, with no other separate meaning. Fascicle Four of the *Yogācārabhūmi* says, "Furthermore, there is the abode of Maheśvara that surpasses the Śuddhāvāsa; there are bodhisattvas of the ten grounds who, through intensely perfuming and cultivating the tenth ground, attain rebirth within it." That is what the *Avataṃsaka-sūtra* refers to: "There is a wonderful pure land surpassing the three realms, into which bodhisattvas of the tenth ground will be born." It is also what the *Daśabhūmika* says: "Attaining the Buddha stage as a visible karmic fruition, and being born in the wisdom abode of Maheśvara as a subsequent karmic fruition." The Sanskrit "Maheśvara" is just what the *Yogācārabhūmi* calls "Great Sovereign" (Da Zizai), referring to bodhisattvas of the tenth ground. When a bodhisattva of the tenth ground is about to become a Buddha, he goes to the summit of Akaniṣṭha, sits on a great jeweled lotus, and realizes right enlightenment, thereby eliciting this land. Once he has become a Buddha, the land is limitless, with no other separate place. Fascicle Six of the *Abhidharmasamuccaya* says, "Furthermore, there is a pure world that is not subsumed under the truth of suffering, because it is not born by the power of karma and kleśas, and is not arisen through the dominant condition of karma and kleśas. Rather, it is drawn forth through the dominant condition of great vows and pure roots of goodness. This place of rebirth is inconceivable, realized only by Buddhas. It is not even the realm of dhyāna for those who have attained dhyāna, let alone for those who engage in vitarka." This self-enjoyment land is known only by Buddhas; it is not even the realm of the ten grounds or the two vehicles, let alone something that can be known by those in non-noble stages who engage in vitarka. Although the various teachings have various differences, and the distinctions of bodies and lands explained above do not exceed three or four, we will not explain the rest further; it should be understood in accordance with the principle.