華嚴一乘教義分齊章 3.57

3.57

若三乘中，或亦但說三十二相八十種好，是化身之相，仍即空是相義。如《金剛般若經》、《對法論》等說，此約始教引小乘說也。或約報身說八萬四千相並是實德，此約直進及終教等說。問：「何故《智論》等於此化身辯金鏘馬麥等往業所致，三十二相等亦各出因耶？」答：「為引二乘因下而說現業果不亡故，聖道斷惑非滅報故。如羅漢飱沙，金鏘等亦爾。小乘以為實，始教即空說，以是方便故。如《大乘方便經》說：其相好出因有二義：一、亦是方便，為引二乘，即於此身示勝因果，以實報身非彼所見故；二、此等亦即是實報相，垂在化中顯示現故，得出因也。」問：「何故《攝論》中說三十二相等，入法身功德攝耶？」答：「此亦有二義：一、為迴二乘方便漸說，真實法身，恐彼難信故。以此功德說為法身令易信受，以觀見故。二、彼以功德為法身故，攝在彼中也。」此上並約始教說。

In the Three Vehicles, sometimes only the thirty-two marks and eighty secondary characteristics are taught, which are the marks of the transformation body, yet [with the understanding that] being empty is itself the meaning of marks. This is taught as in the Vajracchedikā-prajñāpāramitā-sūtra, the Abhidharmasamuccaya, and elsewhere; this is stated according to the initial teaching to guide [followers of] Hīnayāna. Or, in terms of the reward body, eighty-four thousand marks are taught, all of which are real qualities; this is stated according to direct entrants, the final teaching, and so forth. Question: "Why do texts like the Mahāprajñāpāramitopadeśa explain in regard to this transformation body that the iron spear, horse-barley, and the like were brought about by past karma, and also present causes for each of the thirty-two marks and so forth?" Answer: "In order to guide the two vehicles whose capacities are inferior, it is said that manifest karmic retributions do not perish, and that the noble path cuts off afflictions but does not annihilate retributions. Just as an arhat swallowed sand, the iron spear and other events are likewise. Hīnayāna considers them real, whereas the initial teaching explains them as being empty, because they are an upāya. As taught in the Upāyakauśalya-sūtra, the presentation of causes for the marks and secondary characteristics has two purposes: 1. It is also an upāya: in order to guide the two vehicles, superior causes and retributions are displayed right within this body, because the real reward body is not seen by them. 2. These are also the marks of the real reward [body], which are brought down and displayed within transformation; hence the causes can be presented." Question: "Why does the Mahāyānasaṃgraha state that the thirty-two marks and so forth are subsumed under the merits of the dharmakāya?" Answer: "This also has two meanings: 1. In order to turn [the minds of] the two vehicles, it is taught gradually as an upāya, because it was feared they would find the real dharmakāya hard to believe. Therefore, by calling these merits the dharmakāya, it made it easy for them to believe and accept it, since they can be perceived. 2. Because that [text] considers merit to be the dharmakāya, they are subsumed under it." All of the above is stated according to the initial teaching.