大乘法苑義林章 6.16

6.16

Next, on the basis of essential nature, there are six questions and answers. First question: "Saṅgha" has the meaning of a community; three or more [individuals] are called a saṅgha. The essence of principle is not distinct; how could tathatā have the meaning of a saṅgha? Answer: Awakening relies on non-deliberation, yet it can still be designated with the name of Buddha; the saṅgha is fundamentally not plural, and in principle it can also be marked with the designation of saṅgha. Second question: The three vehicles differ in essence, and later are converged into the one vehicle; the three Jewels differ in their characteristics, can they ultimately form a single Jewel? Answer: Transporting living beings has a beginning and an end, converging the two to return to the one vehicle. Being precious has superior and inferior, and ultimately all return to the single Jewel. Alternatively, the Jewels are precious, having identical and differentiated but no convergence; the vehicles rely on transport, speaking of three and one and being termed a returning convergence. Symmetrical or asymmetrical also follows one's choice. Third question: Matching the vehicles to the Jewels, a returning convergence is accepted in all cases; matching the Jewels to the bodies, there should also be a returning convergence, namely converging the response and transformation [bodies] to return to the Dharmakāya. Answer: Grasping a vehicle as ultimate, one abides in the fruit; to cause them to advance in practice, returning convergence is clarified. There is no one who grasps a body and does not advance; therefore regarding the bodies there is no convergence. If speaking of superior and inferior, all teachings have explicit texts. Fourth question: Since it is accepted that the Three Jewels have identical and differentiated essences, it should be accepted that the three bodies also have an identical essence. Answer: The Jewels are established according to faculties, called identical and differentiated in response to attachments to joy; the bodies benefit different faculties, and without grasping thoughts are merely different. Alternatively, differentiation is established through differences in phenomena, while identity is clarified through equality in principle. Since the Jewels are one and three, the bodies are also three and one. But because differences among the bodies are difficult to comprehend, the various teachings expound them extensively; equality of essence is easy to know, so the sage gave no explicit explanation. Fifth question: Since the Jewels are established according to the vehicles and are accepted as one and three, the bodies, being clarified in relation to the vehicles, should also be three and one. Answer: The essence of the vehicles is just the Jewels, therefore there are one and three; the Buddha is not the two vehicles, therefore there are not three and one. Sixth question: Manifesting the Jewels according to faculties, the Jewels have one and three; manifesting the bodies according to the vehicles, the Buddha has three and one. Answer: The Buddha is entirely the ultimate fruit, not those two vehicles. The rest open superior and inferior, hence there are three and one. Alternatively, although the transformation body is manifested for the two vehicles to accommodate their capacities, it is also divided into three bodies: the fivefold Dharmakāya is called the Dharmakāya, the body born in the royal palace is called the reward body, and other bodies conforming to different classes of beings are called transformation bodies. The three bodies of the one vehicle have already been distinguished as above; therefore, the resolutions of the previous objections have symmetry and asymmetry.