金光明最勝王經疏 2.331

2.331

釋名者，總名，如前品之中解。別釋名者，且依此經言化身者現種種身，是名化身。以能導引無而忽有，目之為化。化即是身，持業釋也。或別簡總，是化之身，即依主釋，以身通故。或名變化身，變謂轉換本形，化即無而忽有。亦變亦化，變與化異，是相違釋。變化即身，是持業釋。今略變字，或化用勝，故名化身。准此，應為應凡夫二乘應名應身，為簡報身但云化身。不同報身，為應菩薩得名為應。准《十地論》及《般若經論》，報身名報佛，化法應俱名佛，以諸經多先標云佛若干身故，列名中多無佛字。不爾，若但云三身者，名通餘人。亦名身故。又准十號。三身皆得彼名。多名佛者。且舉一故。故此亦云「一切如來皆有三身」。言應身者，准此經文，二義名應：一契應真理能起此身故。經云「如實相應如如如如智，本願力故，是身得現。」既言「如實相應如如等智，本願力故，是身得現」，故由契應真理方起，名為應身。梁論云「若離法身，應身不成。」應知此二由能依所依故得相應。又為應赴菩薩根性而現此身，名為應身。故此經云「為諸菩薩得通達故說於真諦乃至云是名應身。」赴機名應，但他受用，非自受用。前義通二。言法身者，依《成唯識論》云「大功德法所依止故。」《佛地論》云「力無畏等諸功德法所依止故。」功德能依，身是所依。即真如體為功德法之所依故，名為法身，依主釋也。無性《攝大乘論》亦同此釋。又真如是功德法體，體即是身，故法即是身。無性釋云「法性即身，故名法身，是持業釋。」今此經文具通二義。此經下云「云何菩薩了知法身？為除諸煩惱等障、為具諸功德法故，唯有如如如如智是名法身。」為除諸煩惱等障名法身，即所顯報，是持業釋。具諸功德法名法，即就能依，是依主釋。餘如《法苑．三身義林》辨。又依此經，三門分別：初列名顯勝、二出三身體、三諸門分別。初門竟。

As for explaining the names: the general name has been explained in the previous chapter. As for explaining the specific names: relying on this sūtra, it says that the transformation body (huashen) manifests diverse bodies, which is called the transformation body. Because it can guide [beings] by suddenly bringing into existence what did not exist, it is designated 'transformation'. Transformation is itself the body: this is a karmadhāraya compound. Or, distinguishing the specific from the general, it is the 'body of transformation': this is a tatpuruṣa compound, because 'body' is a general term. Or it is called the 'transformed-and-created body' (bianhuashen): 'transformed' (bian) means altering the original form, and 'created' (hua) means suddenly bringing into existence what did not exist. Being both transformed and created, transformation and creation being distinct, this is a dvandva compound. 'The transformed-and-created is the body' is a karmadhāraya compound. Here the character bian ('transformed') is omitted, or because the function of hua ('creation/transformation') is superior, it is called huashen. Following this, because it responds to ordinary beings and the two vehicles, it should be called a 'response body'; yet to distinguish it from the reward body, it is simply called the 'transformation body'. It differs from the reward body, which is called 'response' because it responds to bodhisattvas. According to the Daśabhūmika-śāstra and the Prajñā-śāstras, the reward body is called the 'reward Buddha', and transformation and dharma should both be called 'Buddha'; but because various sūtras mostly first indicate that the Buddha has several bodies, the word 'Buddha' is largely absent when listing their names. Otherwise, if one merely said 'the three bodies', the designation would apply to other persons as well, as they are also called bodies. Moreover, following the ten epithets, all three bodies obtain those titles; that it is mostly called 'Buddha' is merely presenting one [title]. Hence here it also says, 'All tathāgatas have three bodies.' Regarding the response body (yingshen): following this sūtra's text, it is called 'response' (ying) in two senses. First, because it accords and corresponds with true reality, it can give rise to this body. The sūtra says: 'Truly corresponding to suchness and the wisdom of suchness, by the power of the original vows, this body is able to appear.' Since it says, 'Truly corresponding to suchness and the wisdom of suchness, by the power of the original vows, this body is able to appear,' it arises only by according and corresponding with true reality, and is thus called the response body. The Liang treatise says: 'If separated from the dharmakāya, the response body would not be established.' One should know that these two are able to correspond by being that which is supported and that which supports. Furthermore, this body manifests in order to respond to the capacities of bodhisattvas; hence it is called the response body. Thus this sūtra says: 'In order that the bodhisattvas may attain thorough comprehension, he speaks of the absolute truth... down to saying, this is called the response body.' Responding to capacities is called 'response', which is other-enjoyment only, not self-enjoyment. The former meaning applies to both. Regarding the dharma body (dharmakāya): relying on the Cheng weishi lun, it says: 'Because it is that on which the dharmas of great merit depend.' The Buddhabhūmi-śāstra says: 'Because it is that on which the dharmas of all merits, such as the powers and fearlessnesses, depend.' Merits are what depend, and the body is the support. That is, because the essence of tathatā is the support for the dharmas of merit, it is called dharmakāya; this is a tatpuruṣa compound. Asabhāva's Mahāyānasaṃgrahopanibandhana also shares this explanation. Furthermore, tathatā is the essence of the dharmas of merit, and the essence is itself the body; thus dharma is itself the body. Asabhāva explains: 'The dharmatā is itself the body; hence it is called dharmakāya. This is a karmadhāraya compound.' The text of this sūtra now completely encompasses both meanings. Below, this sūtra says: 'How does a bodhisattva fully understand the dharmakāya? In order to eliminate the obscurations of the afflictions and so forth, and to be endowed with all the dharmas of merit, there is only suchness and the wisdom of suchness: this is called the dharmakāya.' 'In order to eliminate the obscurations of the afflictions and so forth' is called the dharmakāya, which is the revealed reward; this is a karmadhāraya compound. 'Being endowed with all the dharmas of merit' is called dharma, which approaches what depends; this is a tatpuruṣa compound. The rest is distinguished as in the Fayuan zhulin's 'Grove of Meanings of the Three Bodies'. Furthermore, relying on this sūtra, there are three sections of distinction: first, listing the names and revealing their excellence; second, defining the essential nature of the three bodies; third, various analytical distinctions. The first section is finished.