Common Knowledge in Pure Land Teaching
淨土小常識
122. Two Kinds of Dharma Bodies (Dharmakaya)
(continued)
3. Meaning
Different schools have different views on whether a Dharma Body has a form or no form. Master Tanluan says in his Commentary on the Treatise on Rebirth, “ The Unconditioned Dharma Body is the Body of Dharma Nature. As Dharma Nature exists in stillness, the Dharma Body has no form.”
Master Shinran also says, “A Buddha has two kinds of Dharma Bodies, one is the Dharma Body of Dharma Nature and the other is the Dharma Body of Expedience. The Dharma Body of Dharma Nature has no form or shape; so, it cannot be completely perceived or expressed in words. However, it is called the Dharma Body of Expedience when it is described with form. This essence took the form of Bhiksu Dharmakara, who set forth his 48 inconceivably great vows.”
Master Shinran does not intend to say that Bhiksu Dharmakara was the Dharma Body of Expedience of Amitabha Buddha in the past; but, to say Amitabha Buddha is a Buddha who made his 48 inconceivably great vows when he was Bhiksu Dharmakara in his causal ground, and accomplished his Dharma Body of Expedience.
He also explained the Dharma Body of Expedience as follows: Bhiksu Dharmakara was not manifested in form from the Buddha’s realm of Suchness. Amitabha Buddha is the Reward Tathagata, who accomplished the Dharma Body of Expedience. “Expedience” defines the name given Amitabha Buddha when he becomes a Buddha, so that sentient beings know who he is.
(to be continued tomorrow)
122 二種法身(續)
三、意義
關於法性法身之有相與無相,諸宗看法不同,或有認為法性法身有相,或有認為法性法身無相。《往生論註》卷下言「無為法身者,法性身也,法性寂滅,故法身無相也」,也就是說曇鸞大師是認為法身無相的。
親鸞上人繼承曇鸞大師之說,於《唯信鈔文意》言:「佛有二種法身,一曰法性法身,二曰方便法身。法性法身者,無色亦無形,故心思不及,言語道斷。從此一如現形,謂之方便法身;其相名法藏比丘,發起不可思議之四十八大誓願也。」
其中,從「一曰法性法身」到「言語道斷」是在說明法性法身,從「從此一如現形」以下是在說明方便法身。在這段引文中,親鸞上人是以無色無形、絕言絕慮的一如之境界為法性法身,以顯現微妙莊嚴之形相、發起救度眾生之誓願的、顯現為具體形相的境界為方便法身(其中,「其相名法藏比丘,發起不可思議之四十八大誓願也」這一句並非是要說明阿彌陀佛往昔為法藏比丘之時乃是方便法身,而是要說明阿彌陀佛是在成就方便法身、顯現為具體形相的基礎上,於往昔以法藏比丘的身分發起不可思議之四十八大誓願,如「四十八願攝受眾生」之言,四十八大誓願即是救度眾生之本願)。
又於《一念多念證文》解釋方便法身言:「從此一如寶海顯形,名為法藏菩薩,發無礙之誓為因,而成阿彌陀佛故,謂之報身如來也......此如來謂之方便法身也。方便者,顯形示名,使眾生知也,即阿彌陀佛也。」
這一段的說法與《唯信鈔文意》是一致的,也是以一如之境界為法性法身,以顯現為具體形相的境界為方便法身。不過乍看這段引文中「從此一如寶海顯形,名為法藏菩薩」這一句,有可能會理解成法藏菩薩是從一如界顯形而來,但這就大錯特錯了。
「從此一如寶海顯形」是與其後的「名為法藏菩薩」這一句銜接在一起的,也就是說之所以從一如寶海顯形成為阿彌陀佛,是因為阿彌陀佛於往昔尚在因位之時,以法藏比丘之身分,發起無礙之誓;以此為因成為阿彌陀佛,因此才說阿彌陀佛乃是報身如來。說明阿彌陀佛是從一如寶海顯形之方便法身,而不是說法藏菩薩是從一如寶海顯形而來。
Namo Amituofo!
