仁王護國般若波羅蜜多經疏 1.61

1.61

問：佛有三身，此何身說？答：三身俱說。謂空無相真如妙理，生智解故，名法身說。應化非真，真謂報德，推功歸本，即真報說。十地同聞他受用說，穢土聞見即化身說。《佛地論》云「如實義者，釋迦如來說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受用身居佛淨土為其說法。所聞雖同，所見各別。雖俱歡喜信受奉行，解有淺深，所行各異。」准彼論意，隨對根宜，理實三身體不相離。

Question: The Buddha has three bodies; which body spoke this [sūtra]?
Answer: All three bodies spoke it together. Because the wondrous principle of emptiness, signlessness, and suchness generates cognition and understanding, it is called the exposition by the Dharmakāya. The response and transformation bodies are not real; the "real" refers to the virtuous qualities of the Saṃbhogakāya, and tracing the functioning back to the source, it is the exposition by the real Saṃbhogakāya. Those of the ten bhūmis equally hear the exposition by the Other-enjoyment Body (parasaṃbhogakāya), while those in the defiled land hearing and seeing it is the exposition by the Nirmāṇakāya. The Buddhabhūmi-vyākhyāna says: "According to the actual meaning, when Śākyamuni Tathāgata spoke this sūtra, the great assembly before the bhūmis saw the transformation body dwelling in this defiled land expounding the Dharma for them, while the great assembly upon the bhūmis saw the enjoyment body dwelling in the Buddha's pure land expounding the Dharma for them. Although what they heard was the same, what they saw was distinct. Although they all rejoiced, faithfully accepted, and practiced it, their understandings were shallow or deep, and their practices were diverse." Following the intent of that treatise, [the teaching is expounded] according to the capacity of the faculties, but in truth the substances of the three bodies are not separate from one another.