法華遊意 1.91

1.91

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.