大乘法苑義林章 7.10

7.10

Fascicle 568 of the Great Prajñāpāramitā Sūtra also speaks of ten bodies: 1. the equal body, 2. the pure body, 3. the inexhaustible body, 4. the well-cultivated body, 5. the dharmatā body, 6. the body free from vitarka and vicāra, 7. the inconceivable body, 8. the tranquil body, 9. the empty-space body, and 10. the wondrous-cognition body. The Buddha told Saiśreṣṭha: 'In the first bhūmi, one attains the equal body, thoroughly penetrating the dharmatā and being free from all crooked views into equality. In the second bhūmi, one attains the pure body, being free from infractions and loss of morality into purity. In the third bhūmi, one attains the inexhaustible body, being free from desire, greed, and hostility, and attaining superior meditative absorption. In the fourth bhūmi, one attains the well-cultivated body, constantly and diligently cultivating the bodhipakṣadharma. In the fifth bhūmi, one attains the dharmatā body, observing the principles of the truths and realizing the dharmatā. In the sixth bhūmi, one attains the body free from vitarka and vicāra, observing the principle of dependent origination and leaving vitarka and vicāra behind. In the seventh bhūmi, one attains the inconceivable body, completing the cognitive practice of skillful means. In the eighth bhūmi, one attains the tranquil body, being free from all afflictive matters of conceptual proliferation. In the ninth bhūmi, one attains the empty-space body, the physical marks being inexhaustible and pervading everywhere. In the tenth bhūmi, one attains the wondrous-cognition body, perfecting the cultivation of omniscient knowledge.' Saiśreṣṭha asked: 'Is there no difference between the bodies of Buddhas and bodhisattvas?' The Buddha told Saiśreṣṭha: 'The bodies have no difference; the merits differ. Because all dharmas share the same dharmatā, the bodies do not differ. As for the difference in merits, the Buddha is fully equipped with merits, while bodhisattvas are not. For example, whether a jewel is fully adorned or not adorned, the jewel itself does not differ.' He explained the analogies extensively. That says that the realized Dharma body has no difference, while the cognitive bodies of merits that can realize it differ. With a Buddha it is not so: the body that can realize also has no difference. Now, these ten bodies are all subsumed under the Dharma body; according to the differing merits of realization in the ten bhūmis, ten kinds are spoken of. Although there is no text stating that the bodhisattva's retribution body also has ten kinds, in principle there are also ten transformation bodies responsive to sentient beings. Since merits and functions differ, their names should also differ; by analogy with the ten Dharma bodies of the realized principle, the designation of the ten bhūmis is precisely the name of the retribution body, 'bhūmi' being the name for the stages of cognition of the selflessness of dharmas and so forth. Therefore, the Suvarṇaprabhāsa-sūtra says: 'This first Buddha body, because it accords with the thoughts of sentient beings in many ways, manifests various forms. Therefore it is spoken of as many, manifesting various forms and classes such as monkeys. The second Buddha body, because the disciples have a single intention, manifests a single form; therefore it is spoken of as one, manifesting the form of a Buddha because the disciples delight in seeing it. The third Buddha body transcends all marks and is not the realm of grasping at marks; therefore it is spoken of as neither one nor two, because numbers such as one and two are all grasping at marks. Furthermore, tathatā is not two, and the cognition of tathatā is not one; therefore the Dharma body is neither two nor one.'