金光明最勝王經疏 2.330

2.330

此三身義，略以五門分別：一釋名、二出體、三開合廢立、四因起果相、五諸門分別。第一釋名，有二：初列名、後釋名。列名者，經論不同，三各多名。且化身佛略有五名：一名化身。梁《攝論》云「由佛本願自在力故，似彼眾生變異顯現，名變化身。」二目父母生身。《智度論》云「佛有二身：一法性生身、二父母生身。」三名隨世間身。明佛悲願，示同世間入住出胎，名隨世間。故《智度論》云「佛有二身：一隨世間身、二法性生身。」四但名生身，亦望父母所生。《涅槃經》云「佛有二種：一者法身、二者生身。」五名假名身。梁《攝論》云「假名身者即是化身，示現此身，分別所作非真實，名假名身。」此等諸名隨義應知。第二應身，略有六名：一目應身，恒沙德成與理相應、名曰應身。梁《攝論》云「若離法身，應身不成。或起菩薩機，如應說法，故名應身。或應昔因故。」二名受用身，受用淨土大乘法樂。《唯識論》分自他受用，自受用者恒自受用廣大法樂，他受用者令彼受用大乘法樂。三名報身，以果酬因，名為報身。《十地論》中名報身佛。《般若論》中云受樂報佛。四名智慧佛，《楞伽經》說。五名功德佛，亦《楞伽》說。六名法性生身，《智度論》云「佛有二種：一法性生身、二父母生身。」既云法性生，明非自性法身，以恒沙功德與法性相應，依法性起，名法性生。第三法身，略有五名：一名法身，無垢真如功德所依名為法身。故《攝大乘》云「此身與功德法相應，故名法身。」《成唯識論》云「即此自性亦名法身，大功德法所依止故。」此經亦爾。二名自性身，梁《攝大乘》云「若佛出世、若不出世，皆自然得，名自性身。」《成唯識》云「謂諸如來真淨法界，受用變化平等所依，名自性身。」三名真實身，梁《攝大乘》云「身有二種：一真實身、二假名身。」《寶性論》中名實佛，此經亦言法身是實。四名如如佛，《楞伽經》云如如佛也。五但名法佛，真如自體名之為佛，如為佛體故名法佛。上已列名。

The doctrine of these three bodies is briefly distinguished by five headings: first, explaining their names; second, defining their essential nature; third, integration, division, exclusion, and establishment; fourth, causes giving rise to the characteristics of the fruit; fifth, various analytical distinctions. Under the first, explaining their names, there are two parts: first, listing the names; second, explaining the names. As for listing the names: the sūtras and treatises vary, each of the three having multiple designations. For the transformation-body Buddha (nirmāṇakāya), there are briefly five names: First, it is called the 'transformation body' (huashen). The Liang translation of the Mahāyānasaṃgraha says: 'By the power of the Buddha's original vow and sovereignty, resembling those sentient beings, he manifests transformations; this is called the transformation body.' Second, it is designated the 'body born of father and mother'. The Mahāprajñāpāramitopadeśa says: 'The Buddha has two bodies: first, the body born of the dharmatā; second, the body born of father and mother.' Third, it is called the 'body conforming to the world'. This clarifies the Buddha's compassionate vows, manifesting in common with the world entering, staying in, and emerging from the womb; hence it is called 'conforming to the world'. Thus the Mahāprajñāpāramitopadeśa says: 'The Buddha has two bodies: first, the body conforming to the world; second, the body born of the dharmatā.' Fourth, it is simply called the 'physical birth body' (shengshen), likewise in reference to being born of father and mother. The Nirvāṇa Sūtra says: 'The Buddha has two kinds: first, the dharma body; second, the birth body.' Fifth, it is called the 'provisional-name body'. The Liang translation of the Mahāyānasaṃgraha says: 'The provisional-name body is the transformation body; manifesting this body is an operation of conceptual discrimination and is not real, hence it is called the provisional-name body.' These various names should be understood according to their meaning. Second, the response body (saṃbhogakāya / saṃbhogika) briefly has six names: First, it is designated the 'response body' (yingshen): being composed of virtues numerous as the sands of the Ganges and corresponding to the principle, it is called the response body. The Liang translation of the Mahāyānasaṃgraha says: 'If separated from the dharmakāya, the response body would not be established. Or, stirring the capacities of bodhisattvas, it teaches the Dharma as appropriate; hence it is called the response body. Or, it responds to past causes.' Second, it is called the 'enjoyment body' (saṃbhogakāya), enjoying the Mahāyāna Dharma-bliss of the pure land. The Vijñaptimātratāsiddhi divides this into self-enjoyment and other-enjoyment: self-enjoyment constantly enjoys for oneself the vast Dharma-bliss; other-enjoyment causes others to enjoy the Mahāyāna Dharma-bliss. Third, it is called the 'reward body' (baoshen): recompensing the cause with the fruit, it is called the reward body. In the Daśabhūmika-śāstra it is called the 'reward-body Buddha'. In the Prajñā-śāstra it is called the 'Buddha of receiving the retribution of bliss'. Fourth, it is called the 'wisdom Buddha', as taught in the Laṅkāvatāra Sūtra. Fifth, it is called the 'merit Buddha', also taught in the Laṅkāvatāra. Sixth, it is called the 'body born of the dharmatā'; the Mahāprajñāpāramitopadeśa says: 'The Buddha has two kinds: first, the body born of the dharmatā; second, the body born of father and mother.' Since it says 'born of the dharmatā', it makes clear that it is not the svabhāva-dharmakāya; because virtues numerous as the sands of the Ganges correspond with the dharmatā and arise reliant upon the dharmatā, it is called 'born of the dharmatā'. Third, the dharma body (dharmakāya) briefly has five names: First, it is called the 'dharmakāya' (dharma body): being the support of the merits of stainless tathatā, it is called the dharmakāya. Therefore the Mahāyānasaṃgraha says: 'This body corresponds with the dharmas of merit; hence it is called the dharmakāya.' The Cheng weishi lun says: 'This intrinsic nature is also called the dharmakāya, because it is that on which the dharmas of great merit depend.' This sūtra also says the same. Second, it is called the 'essential-nature body' (svabhāvakāya): the Liang translation of the Mahāyānasaṃgraha says: 'Whether Buddhas appear in the world or do not appear in the world, it is attained spontaneously; hence it is called the essential-nature body.' The Cheng weishi lun says: 'It refers to the pure dharmadhātu of all tathāgatas, the equal support for enjoyment and transformation; this is called the essential-nature body.' Third, it is called the 'real body': the Liang translation of the Mahāyānasaṃgraha says: 'There are two kinds of body: first, the real body; second, the provisional-name body.' In the Ratnagotravibhāga it is called the 'real Buddha'; this sūtra also says the dharmakāya is real. Fourth, it is called the 'suchness Buddha' (tathatā-buddha); the Laṅkāvatāra Sūtra speaks of the suchness Buddha. Fifth, it is simply called the 'dharma Buddha': the essence of tathatā itself is called the Buddha, and because suchness is the Buddha's essence, it is called the dharma Buddha. The names have been listed above.