大乘法苑義林章 7.22

7.22

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.