金剛般若經贊述 1.178

1.178

述曰，依世親此破第三疑也。謂有疑曰：「上言無想因還得無相果，何故釋迦佛於道場成覺，說法度人，雙林入滅等耶？」真諦引經偈言：「七年作嬰兒，八年作童子，四年學五明，十年受欲樂，二十九出家，三十五成道，四十五年中，廣度諸眾生。」此等即是有相之果，豈彼不行無相因耶？為破此疑故有此文也。於中初、佛問，次、善現答，此初也。然佛有三種，一者、法身，謂離妄之真理；二者、報身，會真之妙智；三者、化身，應物之權跡。謂法身妙理，菩薩所不測；報身實智，二乘所不知；故應物現形，隨方化接，有覩斯質便謂實證菩提，真能說法，便是有想。今破此疑，故約真如法身，以問善現也。

The commentary states: According to Vasubandhu, this refutes the third doubt. That is to say, there is a doubt that says: "Above it was said that causes lacking conceptualisation in turn attain results lacking signs. Why then did Śākyamuni Buddha achieve awakening at the place of the path, teach the Dharma to deliver people, enter extinction in the twin sāla grove, and so forth?" Paramārtha cites a sūtra verse that says: "For seven years an infant, for eight years a child; for four years he studied the five sciences; for ten years he enjoyed sensory pleasures; at twenty-nine he went forth, at thirty-five he achieved the path; throughout forty-five years, he broadly delivered all sentient beings." These are results having signs; could it be that he did not practice causes lacking signs? This text appears in order to refute this doubt. Herein, first is the Buddha's question, and next is Subhūti's answer; this is the first. Furthermore, there are three kinds of Buddha: first, the dharmakāya, which refers to the true principle free from delusion; second, the saṃbhogakāya, the wondrous wisdom that accords with reality; third, the nirmāṇakāya, the provisional traces that respond to things. The wondrous principle of the dharmakāya is unfathomable to bodhisattvas; the real wisdom of the saṃbhogakāya is unknown to the two vehicles; therefore, he manifests forms in response to things, transforming and receiving them according to the circumstances. Those who behold this physical form thereupon claim that he genuinely realised bodhi and truly was able to teach the Dharma, which amounts to having conceptualisations. Now, in order to refute this doubt, he questions Subhūti in terms of the dharmakāya of tathatā.