毘盧遮那佛的「十身說法」 - 以唐譯《華嚴經》與澄觀《華嚴疏鈔》為主=Vairocana's Dharma Preaching Through the Ten Aspects of the Buddhakaya: Mainly Referencing to the Avataṃsaka Sūtra translated in Tang Dynasty along with the Avataṃsaka Commentaries and Subcommentaries by Chengguan
From the past, there have been various thoughts and theories about Vairocana’s Buddha Characteristic and the relationship to Shakyamuni Buddha in Chinese Buddhism, yet there isn’t any conclusions made up even today. Among these theories, the concept of the Trikāya 三身說 is most commonly adopted in Chinese Buddhism, in which Vairocana is described as The dharmakāya Buddha, who has no physical appearance and doesn’t preached the Dharma. Nonetheless, in the Avataṃsaka Sūtra 華嚴經, Bhagavat, referring to not only Vairocana but also Shakyamuni Buddha, is able to shine brilliant radiance, to ascend to heaven and to preach the Dharma, which seems to contradict the idea that Vairocana is just a dharmakāya Buddha, who doesn’t preach the Dharma, but instead a Buddha that does appear physically and preach the Dharma. The Huayen school believes the Avataṃsaka Sūtra has no indication of the concept of the Trikāya, and defines Vairocana as the Ten-kāya Buddha 十身佛 and the dharmadhātu as the buddhakāya, 法界身, which embodied the realms of matters 器, beings 眾生, and the Buddha’s mind 智正覺. The Avataṃsaka Commentaries and Subcommentaries (Hua-Yen Shu-Chao, 華嚴疏鈔 ) by Chengguan (澄觀, 738-839) referenced the Avataṃsaka Sūtra and Huayen school’s theory of Buddhakaya to show that the concept of Trikāya is included within the concept of Ten-kāya Buddha. Furthermore, Chengguan claimed that the way Vairocana preaches the Dharma is not limited to linguistic expressions. Rather, Dharma could be delivered via bodhisattvas, sentient beings, countrylands, or even all phenomena such as illuminations 光明, pedestal clouds 雲 臺, Bodhi tree 菩提樹, or anything that is able to present right away the truth of the Dharma realm, which is always a way of Vairocana preaching the Dharma.
