菩薩瓔珞本業經 2.53

2.53

「佛子！有二法身：一果極法身、二應化法身。其應化法身如影隨形，以果身常故應身亦常。佛子！古昔諸佛二身道同。佛子！一切菩薩二身俱是無常身。佛子！一切凡夫亦有二身：一報身、二方便身。報身不共有，方便身共一切眾生有。佛子！一切菩薩一切眾生皆有二身，一切諸如來常作如是說，故名決定了義。佛子！佛義功德身者，諸佛道同果法不異，所謂十號：一如來、二應供、三正遍知、四明行足、五善逝、六世間解、七無上士、八調御丈夫、九天人師、十佛陀。具向十德故，為一切眾生所供養。復次十八不共法，所謂：身無失、念無失、口無失、無異想、無不定心、無不知已捨、心念無減、欲無減、精進無減、智慧無減、解脫無減、解脫知見無減、身業隨智慧行、口業隨智慧行、意業隨智慧行、智知過去未來現在無礙無障。復有十力：是處非處力、業力、定力、根力、欲力、性力、果力、天眼力、宿命力、結盡力。慈悲喜捨，我是一切智人，我漏已盡無漏，出煩惱道煩惱障道，天身天眼、天耳、漏盡、宿命、他心。五眼、五分法身。無罪三業：佛寶、法、僧，滅諦解脫靈智一乘，金剛寶藏法身藏、自性清妙藏。三達、三無為、三明。一諦一道，獨法大樂無為。佛子！一切聖果無量功德藏中，不可說不可說果，是果一道。佛子！果體圓滿，無德不備、理無不周，居中道第一義諦清淨國土，無極、無名、無相，非一切法可得。非有體、非無體，其一照相、一合相、一體相、一覺相，淨明無二。佛子！是果獨法圓滿常住。一果體相有無量義，義有無量德，德有無量名。義果者，所謂滅諦常樂我淨、十八不共一切功德，皆名義果，故名果果。佛子！義德名是三，皆教化故，有如是三句之義。若賢人一切眾生有解是三句者，是人已為三世諸佛受佛職位。佛子！其果不可說不可知，而就名相法中說名相法，是故一果名體，義名果果。是義果者，出圓果故，名果果。佛子！吾說此因果，百千劫說不可盡。汝諸大眾，善自受持。」

"Disciples of the Buddha, there are two dharmakāyas: first, the dharmakāya of the ultimate fruit; second, the dharmakāya of responsive transformation. The dharmakāya of responsive transformation is like a shadow following a form; because the fruit-body is permanent, the response-body is also permanent. Disciples of the Buddha, for all buddhas of antiquity, the path of the two bodies was identical. Disciples of the Buddha, for all bodhisattvas, both bodies are impermanent bodies. Disciples of the Buddha, all ordinary persons also have two bodies: first, a retribution body; second, an expedient body. The retribution body is not shared; the expedient body is shared with all sentient beings. Disciples of the Buddha, all bodhisattvas and all sentient beings possess two bodies; all Tathāgatas constantly speak in this way, which is therefore called the definitive, ultimate meaning. Disciples of the Buddha, regarding the body of buddha-virtues: the path of the buddhas is identical and the fruitional dharmas are not different, namely the ten epithets: first, Tathāgata; second, Arhat; third, Samyaksambuddha; fourth, Vidyācaraṇasaṃpanna; fifth, Sugata; sixth, Lokavid; seventh, Anuttara; eighth, Puruṣadamyasārathi; ninth, Śāstādevamanuṣyāṇām; tenth, Buddha. Because they are endowed with the aforementioned ten virtues, they receive the offerings of all sentient beings. Furthermore, there are the eighteen unshared dharmas, namely: freedom from physical error, freedom from errors in speech, freedom from lapses of mindfulness, absence of varied notions, absence of an uncollected mind, absence of uninformed indifference, no diminution of resolve, no diminution of zeal, no diminution of vigour, no diminution of wisdom, no diminution of liberation, no diminution of the knowledge and vision of liberation, bodily actions according with wisdom, verbal actions according with wisdom, mental actions according with wisdom, and unimpeded, unhindered wisdom knowing the past, future, and present. Furthermore, there are the ten powers: the power of knowing what is possible and what is not possible, the power of knowing karma, the power of knowing concentration, the power of knowing the faculties, the power of knowing inclinations, the power of knowing dispositions, the power of knowing fruitions, the power of the divine eye, the power of knowing past lives, and the power of the destruction of fetters; loving-kindness, compassion, sympathetic joy, and equanimity; [knowing that] 'I am the all-knowing one,' 'my outflows are exhausted and I am free of outflows,' 'transcending the path of defilements and the path of obstacles of defilements'; the divine body, divine eye, divine ear, destruction of outflows, knowledge of past lives, and knowledge of others' minds; the five eyes; the five-part dharmakāya; the three faultless karmas; the Buddha treasure, the Dharma, the Saṅgha; the truth of cessation, liberation, spiritual wisdom, the single vehicle, the vajra treasury, the dharmakāya treasury, the pristine and wondrous treasury of one's own nature; the three masteries, the three unconditioned states, the three clarities; the single truth, the single path, the solitary dharma, great bliss, and the unconditioned. Disciples of the Buddha, within the immeasurable treasury of merit of all noble fruits, there is the ineffable, ineffable fruit, which is the fruit of the single path. Disciples of the Buddha, the substance of the fruit is consummate; there is no virtue it lacks, and no principle it does not encompass; abiding in the pure land of the middle way and the truth of ultimate meaning, boundless, nameless, and signless, it cannot be attained as any dharma. It is neither an existent substance nor a non-existent substance; its single characteristic of illumination, single characteristic of unification, single characteristic of identity, and single characteristic of awakening are purely luminous and non-dual. Disciples of the Buddha, this fruit is a solitary dharma, consummate and permanently abiding. The single substance and characteristic of the fruit possess immeasurable meanings; the meanings possess immeasurable virtues; and the virtues possess immeasurable names. As for the fruit of meaning: the so-called truth of cessation, permanence, bliss, self, purity, and the eighteen unshared dharmas and all merits are all called the fruit of meaning; hence it is called the fruit of fruits. Disciples of the Buddha, these three—meaning, virtue, and name—are all for the sake of teaching and transforming; thus there is the significance of such three phrases. If among worthy persons and all sentient beings there are those who understand these three phrases, such persons have already received the rank of buddhahood from all buddhas of the three periods of time. Disciples of the Buddha, that fruit is ineffable and unknowable, yet within dharmas of name and sign, dharmas of name and sign are spoken; therefore, the single fruit is called substance, and the meaning is called the fruit of fruits. This fruit of meaning, because it emerges from the consummate fruit, is called the fruit of fruits. Disciples of the Buddha, were I to speak of this cause and effect, it could not be exhausted in hundreds of thousands of kalpas. All of you in the great assembly should properly receive and uphold it."