說無垢稱經疏 6.444

6.444

贊曰：佛身有二，一實、二權。由此二種，品段有二：初如來發問，明觀法身如來，或兼自受用身，「證會一切智智」下，明自受用身，俱實身故；後鶖子發問，因見無動佛事，明觀他受用身，兼顯釋迦居雜穢土是化身佛，俱權身故。下鶖子歎無垢稱言：「乃能捨彼清淨佛土，而來樂此多雜穢土。」故知無動是他受用，釋迦為化身。諸佛之身不過實權，此觀如來一切皆具，但以釋迦權化，隨事因鑒。法報二身，理幽頗曉，寄此發問，明觀如來，非唯觀釋迦之化身也。《佛地論》云「佛身有二：一法身、二生身。真如法身及自受用身，俱名法身，實功德法所集成故。他受用佛及化身佛，俱名生身，非實德故。」由此科文准彼為二。初文有二：初問、後答。此初也。牒先來意，為觀如來。汝於如來云何觀耶？為觀權相、為觀實身？

The Commentary states: The Buddha's bodies are twofold: first, the real; second, the provisional. Due to these two kinds, the chapter has two sections: first, the Tathāgata raises a question to clarify contemplation of the dharmakāya Tathāgata, or together with the svasaṃbhogakāya—from 'realizing and uniting with all-knowledge' downward, it clarifies the svasaṃbhogakāya, because both are real bodies; second, Śāriputra raises a question, occasioned by seeing the Buddha-work of Akṣobhya, to clarify contemplation of the parasambhoga-kāya, and simultaneously reveals that Śākyamuni's dwelling in a mixed, impure land is the nirmāṇakāya Buddha, because both are provisional bodies. Below, Śāriputra praises Vimalakīrti, saying: 'You are able to abandon that pure Buddha land and come to take delight in this land of much mixed impurity.' Thus we know that Akṣobhya is the parasambhoga-kāya and Śākyamuni is the nirmāṇakāya. The bodies of all Buddhas do not go beyond the real and the provisional. This contemplation of the Tathāgata fully possesses all of them; but because Śākyamuni is a provisional manifestation, he provides an occasion for examination in accord with events. The two bodies of Dharma and Recompense have a subtle principle that is difficult to understand; using this occasion to ask a question, he clarifies contemplation of the Tathāgata, not merely contemplating the nirmāṇakāya of Śākyamuni. The Buddhabhūmi-upadeśa says: 'The Buddha's bodies are twofold: first, the dharmakāya; second, the created body. The dharmatā-dharmakāya and the svasaṃbhogakāya are both called dharmakāya, because they are constituted by the real qualities and dharmas. The parasambhoga Buddha and the nirmāṇa Buddha are both called created bodies, because they are not real qualities.' Accordingly, this sectional outline follows that to make two parts. The first text has two: first, the question; second, the answer. This is the first. It recapitulates the earlier intention of coming to contemplate the Tathāgata: 'How do you contemplate the Tathāgata? Do you contemplate the provisional characteristics, or do you contemplate the real body?'