大乘法苑義林章 7.26

7.26

第五分量者，《佛地》、《唯識》皆說「法性土雖非色攝，不可說其形量大小，然依事相其量無邊，譬如虛空遍一切處。」自受用土，《十地經》說「第十地菩薩，得生大自在宮，有十果相現。有大寶蓮華座，周圓如十阿僧祇百千三千大千世界微塵數量出，第十地菩薩坐登正覺。既成佛竟，盡未來際，相續變為純淨佛土，周圓無際眾寶莊嚴，隨法性土量無邊故。他受用土，隨十地菩薩所宜而現，或小或大、或劣或勝，前後改轉。」《梵網經》說「我今盧舍那，方坐蓮華座，一華百億國，一國一釋迦。」《攝論》等云「初地菩薩悟十百門，見百佛土。一佛國土三千世界，三千世界有百億四天下，四天下各有一化佛，三千界中有百億化佛。初地菩薩見一百箇百億化佛一受用身，受用身居一大寶蓮花臺，花有百葉，葉即三千大千世界。一受用佛名盧舍那，百箇百億化佛名為釋迦，不離一盧舍那身有眾釋迦。二地菩薩見一受用佛坐千葉蓮華，乃至第十地所見佛極大花葉無邊。且二地中見初地所見十受用身盧舍那、千箇百億化身釋迦，乃至十地見九地所見無量受用身盧舍那、無量化身釋迦。」大千世界佛數雖多，不離釋迦之化，故名一佛所化。又小乘中唯言一佛無多化身，亦隨彼機說一佛也。或資糧道見一四天下有一主佛，加行道中見三千界有一主佛，初地以上漸漸增故，故他受用土其量不定。其變化土，或淨或穢、或小或大，前後改轉亦無定限，隨生所宜一時現故。《無垢稱經》佛足指按大千界淨，無垢將至預變毘耶一城為淨。說《法花經》，初變大千，次變十方各二百萬億佛國令淨，後更重變。故知大小隨時不定。《瓔珞經》云「毘盧舍那佛是法身，盧舍那佛是受用身，釋迦牟尼佛是化身。」故作是說。

Fifth, regarding measurement: Both the Buddhabhūmi-sūtra and the Cheng weishi lun state that although the dharmatā land is not subsumed under form and its shape, measurement, or size cannot be spoken of, nevertheless, according to the phenomenal aspect, its measure is boundless, like space pervading everywhere. Concerning the self-enjoyment land, the Daśabhūmika-sūtra states that a bodhisattva of the tenth stage attains rebirth in the palace of Maheśvara, where ten fruition marks manifest: there is a great jewelled lotus throne whose circumference surpasses the count of dust motes in ten asaṃkhyeyas of hundreds of thousands of trichiliocosms; the bodhisattva of the tenth stage sits upon it and ascends to perfect enlightenment. Having attained Buddhahood, to the end of future time, it transforms in continuous succession into a purely clean Buddha land, boundless in circumference and adorned with myriad jewels, because its measure is boundless in accordance with the dharmatā land. The other-enjoyment land manifests in accordance with what is suitable for the bodhisattvas of the ten stages; it may be small or great, inferior or superior, changing and altering from time to time. The Brahmajāla-sūtra says: 'I am now Rocana, seated upon a lotus throne; one flower holds a hundred kotis of realms, and one realm has one Śākya.' The Mahāyānasaṃgraha and other texts say that a bodhisattva of the first stage awakens to ten times a hundred gateways and sees a hundred Buddha lands. One Buddha realm is a trichiliocosm; a trichiliocosm has ten billion sets of four continents; each set of four continents has one transformation Buddha, so within a trichiliocosm there are ten billion transformation Buddhas. A bodhisattva of the first stage sees one hundred times ten billion transformation Buddhas and one enjoyment body; the enjoyment body dwells on the dais of a great jewelled lotus flower; the flower has one hundred petals, and each petal is a great trichiliocosm. The one enjoyment Buddha is named Rocana, and the one hundred times ten billion transformation Buddhas are named Śākya; inseparable from the single body of Rocana are the many Śākyas. A bodhisattva of the second stage sees one enjoyment Buddha sitting on a thousand-petalled lotus, up to the tenth stage where the Buddha seen has extremely large flowers with boundless petals. Moreover, in the second stage one sees the ten enjoyment bodies of Rocana and the thousand times ten billion transformation bodies of Śākya that were seen in the first stage, up to the tenth stage where one sees the immeasurable enjoyment bodies of Rocana and immeasurable transformation bodies of Śākya seen in the ninth stage. Although the number of Buddhas in a great trichiliocosm is large, they are not separate from the transformations of Śākya; therefore, it is called the domain transformed by one Buddha. Furthermore, in the Hīnayāna it is only said that there is one Buddha without multiple transformation bodies; this too speaks of one Buddha in accordance with their capacities. Alternatively, in the path of accumulation, one sees that one set of four continents has one principal Buddha; in the path of preparation, one sees that a trichiliocosm has one principal Buddha; because it gradually increases from the first stage upwards, the measure of the other-enjoyment land is not fixed. As for the transformation land, it may be pure or defiled, small or large, and its subsequent transformations likewise have no fixed limit, because it manifests at any given time in accordance with what is suitable for sentient beings. In the Vimalakīrtinirdeśa-sūtra, the Buddha pressed his toe against the ground and the trichiliocosm became pure; when Vimalakīrti was about to arrive, he transformed the single city of Vaiśālī in advance to be pure. When expounding the Lotus Sūtra, he first transformed the trichiliocosm, next transformed two million nayutas of Buddha lands in each of the ten directions to make them pure, and afterwards transformed them again. Hence we know that its size is not fixed according to the occasion. The Benye jing says: 'Vairocana Buddha is the Dharma body; Rocana Buddha is the enjoyment body; Śākyamuni Buddha is the transformation body.' Therefore it is stated in this way.