般若波羅蜜多心經贊 1.96

1.96

第三、五法攝身。依《佛地論》自有兩釋，有義前二攝自性身，中間二種攝受用身，成所作智攝變化身。經說真如是法身故（如《金光明經》及《佛地經》等），論說轉去阿賴耶識得自性身，大圓鏡智轉第八得故，知前二攝自性身（如《攝大乘》說得自性，《攝論》、《莊嚴》皆轉第八得圓鏡智）。此經中說成所作智起諸化業，《莊嚴論》說成所作智於一切界發起種種無量難思諸變化事，故知後一攝變化身（更勘說處）。平等性智如諸論說，能依淨土隨諸菩薩所樂示現種種佛身（更勘說處）。妙觀察智亦如論說，於大集會能現一切自在作用，說法斷疑（如《莊嚴論》說）。又說轉去諸識故得受用，故知中二攝受用身（如《攝大乘論》說）。又佛三身皆十義中，智殊勝攝故，知三身皆得有智（如《攝大乘》中殊勝也）。有義，初一攝自性身，四智自性相應共有，及為地上菩薩所現一分細相攝受用身，若為地前菩薩等所現一分麁相化用攝變化身。諸經皆說清淨真如為法身，故讚佛論說如來法身無生滅故，如此等文，故知法身即淨法界，具說如彼。《莊嚴論》說大圓鏡智自受用佛，《攝大乘》說轉諸轉識得受用身，然說轉去阿賴耶識得法身者，此說轉去第八識中二障種子，顯得清淨轉依法身，非說鏡智是法身佛。又受用身略有二種，一、自受用，三無數劫修所成故；二、他受用，為諸菩薩受法樂故，是故四智相應共有及一分化為受用身。經論皆說化身為化地前眾生現種種相，既是地前眾生境界，故知非是真實功德，但是化用。經論唯說成所作智能起化業，非即化身，但雖三身，智殊勝攝，法身是智所依證故，化身是智所起用故，似智現故，說假為智，亦無有過。《成唯識論》不異前說，故不重述。

Third, the subsumption of the bodies by the five phenomena: according to the Buddhabhūmy-upadeśa, there are naturally two explanations. Some maintain that the former two subsume the essential nature body, the middle two subsume the enjoyment body, and the wisdom that accomplishes what is to be done subsumes the transformation body. Because the sūtras explain that suchness is the dharma body (as in the Suvarṇaprabhāsa-sūtra, the Buddhabhūmi-sūtra, and so forth), and the treatises explain that by transforming the ālayavijñāna one attains the essential nature body, and because the great mirror wisdom is obtained by transforming the eighth, one knows that the former two subsume the essential nature body (as the Mahāyānasaṃgraha says that one attains the essential nature [body], and the Mahāyānasaṃgraha and the Mahāyānasūtrālaṃkāra both state that transforming the eighth attains the mirror wisdom). This sūtra states that the wisdom that accomplishes what is to be done gives rise to various transformational activities, and the Mahāyānasūtrālaṃkāra states that the wisdom that accomplishes what is to be done initiates various, limitless, inconceivable transformational activities in all realms; hence one knows that the latter one subsumes the transformation body (this passage should be further verified). The equality wisdom, as various treatises explain, is able, relying on pure lands, to manifest various buddha bodies according to what various bodhisattvas delight in (this passage should be further verified). The wondrous observing wisdom also, as the treatise states, can manifest all sovereign functions in great assemblies, preaching the Dharma and severing doubts (as the Mahāyānasūtrālaṃkāra states). Furthermore, it states that because of the transformation of the various consciousnesses one attains the enjoyment [body]; hence one knows that the middle two subsume the enjoyment body (as the Mahāyānasaṃgraha states). Furthermore, because the three buddha bodies are all subsumed under the excellence of wisdom among the ten meanings, one knows that all three bodies can possess wisdom (as in the excellences in the Mahāyānasaṃgraha). Others maintain that the first one subsumes the essential nature body, and that the four wisdoms' intrinsic nature, associated and coexistent [dharmas], together with a portion of the subtle marks manifested for bodhisattvas on the bhūmis, subsume the enjoyment body; whereas a portion of the coarse marks and transformative functions manifested for bodhisattvas prior to the bhūmis and so forth subsume the transformation body. The sūtras all explain that pure suchness is the dharma body, and treatises praising the Buddha state that the Tathāgata's dharma body is without arising and cessation; from such texts as these, one therefore knows that the dharma body is the pure dharmadhātu, as fully stated therein. The Mahāyānasūtrālaṃkāra states that the great mirror wisdom is the buddha of self-enjoyment; the Mahāyānasaṃgraha states that by transforming the evolving consciousnesses (pravṛttivijñāna) one attains the enjoyment body; yet as for the statement that transforming the ālayavijñāna attains the dharma body, this refers to transforming away the seeds of the two obscurations in the eighth consciousness and revealing the attainment of the pure transformed basis, the dharma body, not that the mirror wisdom is the dharma-body buddha. Furthermore, the enjoyment body briefly has two kinds: first, self-enjoyment, because it is accomplished through cultivation over three incalculable eons; second, other-enjoyment, because it is for the sake of various bodhisattvas enjoying the pleasure of the Dharma; therefore the four wisdoms, associated and coexistent, together with a portion of transformation, constitute the enjoyment body. The sūtras and treatises all explain that the transformation body manifests various marks to convert sentient beings prior to the bhūmis; since these are the cognitive spheres of sentient beings prior to the bhūmis, one therefore knows that they are not real qualities, but merely transformative functions. The sūtras and treatises only state that the wisdom that accomplishes what is to be done can give rise to transformational activities, not that it is itself the transformation body; but although the three bodies are subsumed under the excellence of wisdom, because the dharma body is what wisdom relies on and realizes, and the transformation body is the function given rise to by wisdom, and because it manifests as resembling wisdom, to metaphorically speak of them as wisdom is also without fault. The Vijñaptimātratāsiddhi does not differ from the former explanation, so it is not repeated here.