佛祖統紀 3.45

3.45

Regarding 'like clouds enclosing the moon': the *Miaoxuan* states that the retinue of the Dharmakāya, like dark clouds enclosing the moon, descend together into the mother's womb. This is a metaphor for the appearance of descending into the womb. The present *Sijiaoyi* adopts it as a metaphor for the appearance of the retinue when turning the wheel of the Dharma; both senses are acceptable. Clouds symbolize the capacities; the moon symbolizes the master of the teaching. The *Renwang jing* states that on the night of the fifteenth, when darkness is fully gone and light is round, it symbolizes that the Tathāgata's wisdom and virtue gradually become round and perfect, and the darkness of delusion is utterly exhausted, thus completing the severing of bonds. 'Rocana' translates as 'Pure and Full'. Because all evils are exhausted, it is pure; because the myriad virtues are complete, it is full. This is the personal reward body (svasaṃbhogakāya). It also translates as 'Illuminating Everywhere'. As the *Mahāprajñāpāramitopadeśa* says, with boundless light and boundless bodily forms, this venerable and special body is the reward body for others (parasaṃbhogakāya). Now, in explaining the master of the teaching, according to the doctrine established by Siming [Zhilin], it is precisely Śākyamuni beneath the tree manifesting the venerable and special body. As the *Jiebang* quotes the sūtra: 'At that time, the Bhagavat did not leave the foot of any bodhi tree, yet ascended Mount Sumeru to preach the Dharma in Śakra's palace.' How could the *Huayan* not be preached by the hundred thousand myriad transformation bodies? Sūtra translates as 'scripture concordant with reality and capacity'. The speaker and what is spoken accord with principle and accord with capacity; it is also the general name for the twelve divisions of scriptures. Although the text encompasses the Distinct, the intent of the section is the Perfect.