西方合論 10.9

10.9

二、身城大小者，問：「《聲王經》曰：『阿彌陀佛與聲聞俱，其國號曰清泰。聖王所住，其城縱廣十千由旬。』《觀經》曰：『佛身高六十萬億那由他恒河沙由旬，眉間白毫右旋宛轉如五須彌山，佛眼如四大海水。』今計一海八萬四千由旬，四海合三十三萬六千由旬。身過其眼五百六十萬由旬，計所住城，尚少于眼三十二萬六千由旬，何況其身，不應身城懸絕如是。」釋：「海東《疏》中，亦有此問。《疏》曰：『彼佛有眾多城，隨眾大小城亦大小。大城之中，示以大身，小城之中，現以小身。《聲王經》言「十千由旬」者，是與聲聞俱住之城，當知佛身相當而住。《觀經》所說身高大者，當知其城亦隨廣大，與諸大眾俱住處。』故先德云：『《法華》中淨光莊嚴土，唯演頓故；《淨名》中眾香佛土，純菩薩故，所以彼佛但現高大之身。若安養土，頓漸俱談，聲聞菩薩共為僧故，故使佛示生身法身二種之相，三十二相，通于生法，大小共見；若八萬相，局在法身，大乘賢聖，方得見也。』是故應以藏塵尊特之相得四益者，佛為稱機現藏塵尊特身；應以八萬尊特之相得四益者，佛為稱機現八萬尊特身；應以三十二尊特之相得四益者，佛為稱機現三十二尊特身。如毘盧遮那，聲聞視聽，隔于對顏，不妨菩薩，更見大身。何故？佛身隨所被機，大小如日，光隨隙分大分小，而是日光無大小故。」

Second, regarding the size of the body and the city: Question: 'The Shengwang jing says: "Amitābha Buddha dwells with the śrāvakas; his land is called Qingtai. The city where the holy king resides is ten thousand yojanas in length and breadth." The Guan Wuliangshou jing says: "The Buddha's body is sixty trillion nayutas of Ganges sands of yojanas in height; the white curl of hair between his eyebrows coils to the right like five Sumeru mountains; the Buddha's eyes are like the waters of the four great oceans." Now, calculating one ocean as eighty-four thousand yojanas, the four oceans together are three hundred thirty-six thousand yojanas. His body exceeds his eyes by 5,600,000 yojanas. Calculating the city where he resides, it is still smaller than his eyes by three hundred twenty-six thousand yojanas, not to mention his body! The body and the city should not be so vastly mismatched.' Explanation: In the Commentary by Haedong [Wonhyo], there is also this question. The Commentary says: 'That Buddha has numerous cities; corresponding to the size of the assembly, the city is also large or small. In a large city, he displays a large body; in a small city, he manifests a small body. What the Shengwang jing calls "ten thousand yojanas" is the city where he dwells together with the śrāvakas; one should know that the Buddha's body dwells in corresponding proportion. The vast height of the body spoken of in the Guan Wuliangshou jing should be understood as having a city that is correspondingly vast, being the place where he dwells together with the great assembly.' Therefore former virtuous ones said: 'In the Lotus Sūtra, the Land of Pure Light Adornment exclusively expounds the sudden teaching; in the Vimalakīrti-sūtra, the Buddha Land of Various Fragrances consists purely of bodhisattvas; therefore those Buddhas manifest only a tall and vast body. In the Land of Peaceful Nurturance, both the sudden and the gradual are expounded, and śrāvakas and bodhisattvas together form the saṅgha; therefore the Buddha manifests the two types of marks of the physical body and the Dharmakāya. The thirty-two marks apply to both the physical and the Dharma [bodies], and are seen by both the great and the small alike; whereas the eighty thousand marks are restricted to the Dharmakāya, and only the Mahāyāna worthies and sages are able to see them.' Therefore, if sentient beings should receive the four benefits through the noble and extraordinary marks [as numerous as] the dust motes of the treasury, the Buddha manifests the noble and extraordinary body of treasury dust motes to match their capacity; if they should receive the four benefits through the eighty thousand noble and extraordinary marks, the Buddha manifests the noble and extraordinary body of eighty thousand marks to match their capacity; if they should receive the four benefits through the thirty-two noble and extraordinary marks, the Buddha manifests the noble and extraordinary body of thirty-two marks to match their capacity. Just as with Vairocana, the vision and hearing of the śrāvakas were blocked even when face to face with him, which did not prevent the bodhisattvas from further seeing his vast body. Why is this? The Buddha's body conforms to the capacities being taught: its greatness and smallness are like the sun, whose light is divided into large or small according to the crevices, yet the sunlight itself has no greatness or smallness.