法華玄論 9.79

9.79

答？即以前推，義可知也。又《梵網》云「我今盧舍那，方座蓮華臺」，謂舍那身。「周匝千華上，復現千釋迦」，謂釋迦身。必知有法身，此同〈信解品〉意也。又《攝大乘論》明三身：一法身、二應身、三化身。法身唯佛見、應身應菩薩、化身化二乘，與《法華．信解》全同。又《像法決疑經》具明三身，上已引竟，亦同〈信解〉。又《華嚴．性起品》譬如日出前照高山，次及中下。如來出世前化菩薩，次化二乘，與〈信解〉相符。又《大經．日喻品》明日有三時，冬日最短，喻二乘所見；春日處中，譬大士所覩；夏日最長，喻明唯佛覩。佛其壽無量，亦有三身之義，與前大同。

Answer: From the preceding deduction, the meaning can be known. Furthermore, the Brahmajāla[-sūtra] says, "I now, Vairocana, sit upon a lotus pedestal," which refers to the Rocana body; "Circling upon the thousand petals, again appear a thousand Śākyamunis," which refers to the Śākyamuni body. It must be known that there is a dharmakāya; this agrees with the intention of the "Belief and Understanding" chapter. Furthermore, the Mahāyānasaṃgraha explains three bodies: first, the dharmakāya; second, the saṃbhogakāya; third, the nirmāṇakāya. The dharmakāya is seen only by Buddhas; the saṃbhogakāya responds to bodhisattvas; the nirmāṇakāya transforms the two vehicles. This is completely identical with the "Belief and Understanding" chapter of the Lotus [Sūtra]. Furthermore, the Sūtra on Resolving Doubts Concerning the Semblance Dharma fully explains the three bodies, as was already cited above, and it also agrees with "Belief and Understanding." Furthermore, the "Nature Arising" chapter of the Avataṃsaka [says that] just as when the sun rises it first shines upon the high mountains, and next reaches the middling and lower ones, so when the Tathāgata appears in the world he first transforms bodhisattvas and next transforms the two vehicles, which tallies with "Belief and Understanding." Furthermore, the "Sun Parable" chapter of the Great [Nirvāṇa] Sūtra explains that the sun has three periods: the winter sun is shortest, symbolizing what is seen by the two vehicles; the spring sun is in the middle, symbolizing what is seen by the great beings; the summer sun is longest, symbolizing what is seen by the Buddha alone. The Buddha's lifespan being immeasurable also contains the meaning of the three bodies, broadly identical with the preceding.