大方廣佛華嚴經疏 19.14

19.14

Seventh, contemplating the ten matters of the Buddha contemplates the three bodies. If based on the Hīnayāna: the first five are the dharmakāya, because the uncorrupted precepts, etc., and the uncorrupted five aggregates of their retinue are the dharmakāya. The next two are the saṃbhogakāya, because they are the physical marks and minor signs induced by cultivation over three asaṃkhyeyas and a hundred kalpas. The next one is the nirmāṇakāya, because it is manifested through supernormal powers. Karmic practice broadly serves as the cause of the three bodies; fruition broadly refers to the fruit of the three bodies. If based on the Mahāyāna: the first eight are all the nirmāṇakāya, and the last one is the saṃbhogakāya. Karmic practice broadly refers to the cause of the two bodies; nirvāṇa is the fruit, being the fruit of disjunction; bodhi is the recompense, recompensing the original vows. Now, examining them one by one: if one were the Buddha, the others should not be. If each and every one were the Buddha, there would be many Buddhas; if they combine to form the Buddha, there is no self-nature. Therefore the Mūlamadhyamakakārikā says: "Neither the aggregates nor separate from the aggregates; this and that do not abide in each other. The Tathāgata does not possess the aggregates; where is there a Tathāgata?" If the aggregates combine to make the Tathāgata, there is no self-nature. Examining back and forth, the Buddha's essence is quiescent: it is not even existent, how could it be non-existent? Those with deep, gross wrong views say there is no Tathāgata. Within the emptiness of the intrinsic nature of all dharmas, reflection is also impossible. From this we know that since the true Buddha transcends mind and object, when practice is accomplished based on this, how could practice have marks?