阿彌陀經疏 1.180

1.180

答：「緣念法身，法身雖有無量甚深道理，然依法身念佛七種相。此七相是法身正用，亦是法身圓滿德：一、身平等利益圓德，謂能示現化身成道亦作大利益，若地前菩薩二乘凡夫未下種者令下種，未成熟者令成熟，未解脫者令得解脫。二、無失圓德，由一切惑智二障永滅離故，無有煩惱令生過失。三、無礙圓德，由智慧故於世八法不以憂喜礙心。四、能施大法樂圓德，由有內外財故常受富樂，亦得清淨土自受法樂，亦令他方諸菩薩受用法樂。五、無功用圓德，謂一切事如來無功用自然成就，由本願力故所欲作事自然而成。六、心圓德，諸佛於六通境得最極自在，雖同類人及下人等不能為礙，在有心無心位中恒不廢忘，已久修習成就故故得自在。七、常圓德，謂法身常住故及眾德亦常，由真如是常住故、諸法以此為身故、諸佛身常住故，依身所有眾德亦常住，故言念佛等。三寶之義廣如別章。」

Answer: "They focus on the Dharma body. Although the Dharma body possesses limitless and profound principles, one contemplates the seven marks of the Buddha based on the Dharma body. These seven marks are the primary functions of the Dharma body and are also the perfect virtues of the Dharma body: First, the perfect virtue of equality of body and benefit, meaning that he can manifest transformation bodies to achieve the path and also bring about great benefit, causing those bodhisattvas prior to the bhūmis, two-vehicle followers, and ordinary beings who have not planted seeds to plant them, those who have not matured to mature, and those who have not attained liberation to attain liberation. Second, the perfect virtue of being without error, because all defilements and the two obscurations are eternally extinguished and removed, so there are no afflictions that could give rise to faults. Third, the perfect virtue of unobstructedness, because through wisdom, the mind is not obstructed by sorrow or joy regarding the eight worldly dharmas. Fourth, the perfect virtue of being able to bestow great Dharma joy, because possessing inner and outer wealth, he constantly enjoys abundant joy, also attains a pure land to experience Dharma joy for himself, and causes bodhisattvas of other directions to enjoy Dharma joy. Fifth, the perfect virtue of effortless functioning, meaning that in all deeds, the Tathāgata accomplishes them naturally without effort; by the power of his original vows, whatever he wishes to accomplish is naturally achieved. Sixth, the perfect virtue of mind; the buddhas have attained supreme sovereignty over the objects of the six superknowledges, such that even those of the same class or inferior beings cannot obstruct them; whether in states with mind or without mind, they never forget or neglect them, and because they have cultivated and achieved them for a long time, they attain sovereignty. Seventh, the perfect virtue of permanence, meaning that because the Dharma body is permanent, its manifold virtues are also permanent. Since tathatā is permanent, and all dharmas take this as their body, the buddhas' bodies are permanent, and all virtues relying on the body are also permanent. Therefore it speaks of mindfulness of the Buddha, and so on. The meaning of the Three Jewels is extensive, as discussed in a separate chapter."