大般涅槃經疏 8.14

8.14

三「如來」下，結勸。又二：初結如是乃名微妙法身具足功德，餘四身亦如是結。非聲聞緣覺所知，結成常身。二乘無常不能知常非長養，結成非雜食身。真身不同坏器，結成不壞身。結金剛身，如文。又結不壞身云示病苦為調眾生者，即是示破壞身。若例此文，亦應示非法身鹿馬等身，亦應示無常身朝生暮殞等，亦應示雜食身為臘師食肉等，亦應示非金剛身芭蕉泡沫等，明五句法身即入非身意也，示五非法之身即出是身意也，即入即出即出即入即是微妙功德之意，非入非出是不可宣說意也。依入五身，身具百句，即五百句；依出五身，身具百句，即五百句，是為一千。又即入即出即出即入，又是二千。非即非非即、非即出非即入，又是二千。總為五千句。文云「如是無量微妙功德」，豈止五千？約此經文聊作五千。次從「汝今日」去，勸也。勸自行化他，如文。三從「白佛」去，是領解，領上兩勸（云云）。

Third, from "The Tathāgata" onward concludes and encourages. This also has two parts: first, it concludes that this is termed the subtle and marvelous dharmakāya, replete with merit; the remaining four bodies are also concluded in this manner. That it is not what is known by śrāvakas and pratyekabuddhas concludes and establishes the permanent body. That the two vehicles, being impermanent, cannot know the permanent and that it is not nurtured [by worldly food] concludes and establishes the non-mixed-food body. That the real body is not like a fragile earthen vessel concludes and establishes the indestructible body. The conclusion of the vajra body is as in the text. Furthermore, concluding the indestructible body by saying that "manifesting painful illness is for the sake of taming sentient beings" is precisely manifesting a destructible body. By analogy with this text, one should also manifest non-dharmakāyas such as the bodies of deer, horses, and so forth; one should also manifest impermanent bodies that are born in the morning and perish in the evening; one should also manifest mixed-food bodies such as being a hunter who eats meat; and one should also manifest non-vajra bodies such as plantain trees, water bubbles, and so forth. Explaining the five phrases of the dharmakāya is entering the meaning of "not a body"; manifesting the five bodies that are not the Dharma is emerging into the meaning of "is a body." Immediate entering being immediate emerging, and immediate emerging being immediate entering, is precisely the meaning of subtle and marvelous merit; neither entering nor emerging is the meaning of being ineffable. According to entering the five bodies, each body possessing one hundred phrases yields five hundred phrases; according to emerging into the five bodies, each body possessing one hundred phrases yields five hundred phrases; together these make one thousand. Furthermore, immediate entering being immediate emerging, and immediate emerging being immediate entering, make another two thousand. Neither immediate nor not-immediate, neither immediately emerging nor immediately entering, make another two thousand. In total there are five thousand phrases. When the text states "such immeasurable subtle and marvelous merit," how could it be limited to five thousand? In reference to this sūtra text, we briefly formulate five thousand. Next, from "You today" onward is encouragement. It encourages one's own practice and transforming others, as in the text. Third, from "addressed the Buddha" onward is accepting and understanding; it accepts the preceding two encouragements (and so forth).