華嚴一乘教義分齊章 3.57

3.57

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.