金光明最勝王經疏 2.312

2.312

二、釋名者。分謂分段，別謂殊別，即為分段殊別三身。或分謂分析，別謂記別，三者是數，身謂依義體及積聚，如《成唯識論》第十解。又真實義，梁《攝論》云「身者名實，不破壞名實。」或相續名身，梁論云「三世諸佛相續不異，隨其所應自性法身，通體依實三義名身。應化通五，異遍計故亦得名實。又非肉血之所成故，亦名為實；若望自性法身而說不得名實。」若但言三身，即帶數釋。既言分別三身，即分別是能分別，三身是所分別。應云三身之分別，名〈三身分別品〉，是依主釋。今順此方云〈分別三身品〉。此品廣明諸佛三身，故名〈分別三身品〉。

Second, explaining the title: *Fen* (distinguish) means demarcation; *bie* (differentiate) means particularization; that is, demarcating and particularizing the three bodies. Or, *fen* means analysis, and *bie* means predication. "Three" is the number. *Shen* (body, *kāya*) means basis, essence, and accumulation, as explained in fascicle ten of the *Cheng weishi lun*. Furthermore, it means real essence: the Liang translation of the *Mahāyānasaṃgraha* states, "*Kāya* is named reality; non-destruction is named reality." Or, a continuum (*saṃtāna*) is called *kāya*. The Liang treatise states: "The continuous stream of the Buddhas of the three times is not different; according to what is appropriate, the svabhāva-dharmakāya encompasses the three meanings of essence, basis, and reality to be called *kāya*. The sambhoga and nirmāṇa bodies encompass five meanings; because they are distinct from the imagined nature (*parikalpita*), they are also called real. Furthermore, because they are not formed of flesh and blood, they are also called real; yet relative to the svabhāva-dharmakāya, they cannot be called real." If one only says "three bodies" (*trikāya*), it is an appositional compound with a number (*dvigu*). Since it says "distinguishing the three bodies", "distinguishing" is that which distinguishes, and "three bodies" is that which is distinguished. It should be "the distinction of the three bodies", titled "Chapter on the Distinction of the Three Bodies", which is a determinative compound (*tatpuruṣa*). Now, conforming to the style of this region [China], it is called "Chapter on Distinguishing the Three Bodies". Because this chapter broadly clarifies the three bodies of the Buddhas, it is named "Chapter on Distinguishing the Three Bodies".