法華義疏 3.60

3.60

四者、大明佛德凡有三種：一者、法身；二者、波若；三者、解脫。以正法為身故曰法身，無境不照名為波若，無累不盡故稱解脫。所以佛德但明三者，法身、波若無德不圓，解脫一門無累不盡。但德無不圓復開為二：一者、法身；二者、智慧。如世間人有身有智。又法身為體，智慧為用。又內智無不照為波若，外感無不應，功由法身也。又為對生死但有於三：以對生死報障故說法身；對生死業障故說解脫；對煩惱障明於波若。又總十二因緣不出三道：謂苦道、業道及煩惱道。如來登中道第一義山頂，與無明父母別，故永免三道、具於三德。又對二乘三德未圓，明如來三德圓。又有法身明如來身業，有於波若辨如來口業，辨於解脫顯如來意業，如〈四相品〉說。今此經亦具明三德所以稱妙，以凡夫二乘不具三德故名為麁，但初分經明於波若，後分之說辨於法身，斯二無累即是解脫。

Fourth, to explain generally, the virtues of the Buddha are of three kinds: first, the dharmakāya; second, prajñā; third, liberation. Because he takes the true Dharma as his body, it is called the dharmakāya. Because there is no object he does not illuminate, it is called prajñā. Because there is no defilement that is not exhausted, it is called liberation. The reason the Buddha's virtues are explained as only three is that with the dharmakāya and prajñā, no virtue is not complete, and with the single gate of liberation, no defilement is not exhausted. Yet that wherein virtues are all complete is further divided into two: first, the dharmakāya; second, wisdom—just as a person in the world has both a body and wisdom. Furthermore, the dharmakāya is the substance, and wisdom is the function. Furthermore, that internal wisdom illuminates everything is prajñā, while that external resonance responds to everything is due to the efficacy of the dharmakāya. Furthermore, to counter saṃsāra there are only these three: the dharmakāya is spoken of to counter the retribution obstacle of saṃsāra; liberation is spoken of to counter the karma obstacle of saṃsāra; and prajñā is clarified to counter the affliction obstacle. Furthermore, taking the twelve links of dependent origination in summary, they do not go beyond the three paths: namely, the path of suffering, the path of karma, and the path of afflictions. The Tathāgata ascended to the summit of the mountain of the middle way and ultimate truth, parting from the parents of ignorance; therefore he is forever free of the three paths and possesses the three virtues. Furthermore, in contrast to the two vehicles whose three virtues are not yet complete, it is clarified that the Tathāgata's three virtues are complete. Furthermore, having the dharmakāya clarifies the Tathāgata's bodily karma; having prajñā distinguishes the Tathāgata's vocal karma; and distinguishing liberation reveals the Tathāgata's mental karma, as explained in the 'Chapter on the Four Characteristics'. Now this sūtra also completely clarifies the three virtues, which is why it is called 'subtle'. Because ordinary beings and the two vehicles do not possess the three virtues, they are called 'coarse'. However, the initial portion of the sūtra clarifies prajñā, while the latter portion distinguishes the dharmakāya; that these two are free of defilement is precisely liberation.