妙法蓮華經玄義 5.132

5.132

七、類通三身者，真性軌即法身；觀照即報身；資成即應身。若《新金光明》云：「依於法身，得有報身；依於報身，得有應身。」此即如前所明，依於境妙，得有智妙；依於智妙，得有行妙。彼文云：「佛真法身，猶如虛空，應物現形，如水中月。」報身即天月。此文云：「佛自住大乘」即是實相之身，猶如虛空。「定慧力莊嚴」慧如天月，定如水月。又云：「唯佛與佛，乃能究盡諸法實相。」即是法身。「我所得智慧，微妙最第一。」即是報身。「名稱普聞」即是應身。又，非生、現生等，是應身也。或示己身，即法身、報身。或示他身，即報、應。「我以相嚴身，光明照十方，為說實相印。」實相印即法身；照十方即應身；相嚴身即報身。又「深達罪福相，遍照於十方。」即報身；「微妙淨法身」即法身；「具相三十二」即應身。三軌名異，義即三身，故《普賢觀》云：「佛三種身，從方等生。」《法界性論》云：「水銀和真金，能塗諸色像，功德和法身，處處應現往。」若此三身不縱不橫，妙決了三身入法身妙。歷七位妙（云云）。

Seventh, subsuming and identifying with the three kāyas: the track of true nature is the dharma-kāya; contemplative illumination is the retribution-kāya (saṃbhoga-kāya); auxiliary conditions are the response-kāya (nirmāṇa-kāya). As the *New Suvarṇaprabhāsa* states: "Relying on the dharma-kāya, one attains the retribution-kāya; relying on the retribution-kāya, one attains the response-kāya." This is just as explained earlier: relying on the wonder of the object, one attains the wonder of wisdom; relying on the wonder of wisdom, one attains the wonder of practice. That text states: "The Buddha's true dharma-kāya is like empty space; responding to things, it manifests forms, like the moon in water." The retribution-kāya is like the moon in the sky. This text states: "The Buddha himself abides in the Great Vehicle"—this is the body of the real mark, like empty space. "Adorned with the power of concentration and wisdom"—wisdom is like the celestial moon; concentration is like the water-moon. It also states: "Only a buddha together with a buddha can exhaustively fathom the real mark of all dharmas"—this is the dharma-kāya. "The wisdom I have attained is subtle, wondrous, and foremost"—this is the retribution-kāya. "His name is universally heard"—this is the response-kāya. Furthermore, non-arising and manifesting arising are the response-kāya. Either displaying one's own body is the dharma-kāya and retribution-kāya, or displaying another's body is retribution and response. "I, with marks adorning the body, with radiance illuminating the ten directions, preach the seal of the real mark." The seal of the real mark is the dharma-kāya; illuminating the ten directions is the response-kāya; the marks adorning the body are the retribution-kāya. Furthermore, "Deeply penetrating the marks of sins and blessings, illuminating universally the ten directions" is the retribution-kāya; "the subtle, wondrous, and pure dharma-kāya" is the dharma-kāya; "endowed with the thirty-two marks" is the response-kāya. The names of the three tracks differ, but their meaning is precisely the three kāyas. Therefore the *Samantabhadra Contemplation Sūtra* states: "The Buddha's three kinds of bodies are born from the Vaipulya." The *Dharmadhātu-prakṛti Treatise* states: "Mercury blended with pure gold can coat various forms and images; merit blended with the dharma-kāya everywhere manifests, responds, and goes forth." If these three kāyas are neither vertical nor horizontal, wondrously deciding and understanding the three kāyas enters the wondrousness of the dharma-kāya. Running through the seven ranks is wondrous (and so forth).