法華遊意 1.91

1.91

法身但實而非權，化身但權而非實，應身有二句：一者內與法身相應名為應身，法身既常故應身亦常，此即應身是實而非權，故《涅槃經》云「諸佛所師所謂法也，以法常故諸佛亦常」；二者外與大機相應淨土成佛故名應身，此之應身是權而非實，故七卷《金光明》云「應化兩身是假名有，非是真實，念念生滅故名曰無常」，則其證也。既識三義即便識佛，故今念佛三昧倍復增益。又合此三種以為二義：前之二義以明身之權實，後之一義以明壽之權實。《涅槃經》亦明長壽與金剛身，所以但明此二者，眾生唯有形與壽命，隨順之亦明斯二也。

The dharmakāya is solely real and not expedient; the nirmāṇakāya is solely expedient and not real; the sambhogakāya has two propositions: First, internally it corresponds with the dharmakāya, and so is named the sambhogakāya. Since the dharmakāya is permanent, the sambhogakāya is also permanent; this sambhogakāya is real and not expedient. Hence the Nirvāṇa Sūtra says: 'That which all buddhas take as their teacher is what is called the Dharma. Because the Dharma is permanent, all buddhas are also permanent.' Second, externally it responds to great spiritual capacities by achieving buddhahood in a pure land, and so is named the sambhogakāya. This sambhogakāya is expedient and not real. Hence the seven-fascicle Suvarṇaprabhāsa states: 'The two bodies of sambhoga and nirmāṇa exist as conventional designations and are not real; arising and perishing thought-moment by thought-moment, they are therefore called impermanent.' This is its proof. Once one recognizes these three meanings, one thereby recognizes the Buddha; therefore, one's present buddha-mindfulness samādhi will redouble in benefit. Furthermore, combining these three kinds produces two meanings: the former two meanings clarify the expedient and real of the body, while the latter single meaning clarifies the expedient and real of the life-span. The Nirvāṇa Sūtra also clarifies the long life-span and the adamantine body. The reason it clarifies only these two is that sentient beings possess solely form and life-span; in accordance with them, it also clarifies these two.