金光明最勝王經疏 2.357

2.357

贊曰：下現身，有二：初現身、後明莊嚴。此現身也。言如實者，即真如也。相應者，能證所證俱無二，取名為相應。相應相似義，此是總句。如如如如智，是別句。二空真性，重名如如；達二空智，名如如智。本願力故者，明現身所由。智境兩如都無分別，因何現身，由本願力。故《成唯識》云「由昔所修利他無漏純淨佛土因緣成就」等。土既由昔，現身亦然。問：此應身二受用身，是何身攝？答：他受用。何以得知？答：略四證明。一、此文云「如如如如智，本願力故，是身得現三十二相八十種好」故。若自受用，功德相好皆悉無邊故。二、下云「二身假名不實，念念生滅，不定住故數數出現。」自受用身非數數出現故。三、下云「第二佛身，弟子一意故現一相。」自受用身非對弟子故。四、下云「應身非化身」者，是地前身故。問：若他受用，云何下云「應身者從無始來相續不斷，一切諸佛不共之法能攝持故，眾生無盡用亦無盡。」他受用身既現滅度，如何得言無始相續不共之法能攝持故？答：言相續者，約多分說，不同化身多百千劫始一現故。又化身文中亦云恒轉法輪，豈常不滅？問：若爾，自受用豈不三攝耶？答：非三不攝，是法身故。問：何以得知？答：至法身中當廣引說。

Commentary: Below, on manifesting the body, there are two parts: first, manifesting the body; second, explaining the adornments. This is the manifesting of the body. 'In accordance with reality' refers to tathatā. 'In correspondence': where that which realizes and that which is realized are both devoid of duality, it is called 'in correspondence'. 'Correspondence' has the meaning of similarity; this is the general clause. 'Suchness of phenomena and the gnosis of suchness' is the specific clause. The true nature of the twofold emptiness is repeatedly termed 'suchness of phenomena'; the wisdom that penetrates the twofold emptiness is termed the 'gnosis of suchness'. 'Due to the power of original vows' explains the reason why the body is manifested. Both gnosis and its object are tathatā, completely devoid of conceptual discrimination; why then is the body manifested? It is due to the power of original vows. Therefore the Cheng weishi lun says: 'It is accomplished through the causes and conditions of pure buddha lands and the uncontaminated parārtha cultivated in the past,' and so forth. Since the land derives from the past, the manifestation of the body is also like this. Question: Among the two saṃbhogakāyas, which body subsumes this saṃbhogakāya? Answer: The parasambhogakāya. How is this known? Answer: Briefly, four proofs demonstrate it. First: this text says, 'Due to the suchness of phenomena, the gnosis of suchness, and the power of original vows, this body is manifested with the thirty-two major marks and the eighty minor marks.' If it were the svasaṃbhogakāya, its virtues and marks would all be boundless. Second: below it says, 'The two bodies are nominal and not real; arising and perishing from thought-moment to thought-moment, not abiding fixedly, they appear repeatedly.' The svasaṃbhogakāya does not appear repeatedly. Third: below it says, 'The second buddha body manifests a single mark because disciples share a single intention.' The svasaṃbhogakāya does not face disciples. Fourth: below it says, 'The response body is not the transformation body,' because it is the body [manifested] before the bhūmis. Question: If it is the parasambhogakāya, why does it say below: 'The response body has been in an unbroken continuum from beginningless time, because it is able to sustain the unshared qualities of all buddhas; because sentient beings are endless, its function is also endless'? Since the parasambhogakāya manifests parinirvāṇa, how can it be said that it is an unbroken continuum from beginningless time because it can sustain the unshared qualities? Answer: Speaking of a continuum is said in terms of the greater part, unlike the transformation body which only appears once across many hundreds of thousands of kalpas. Furthermore, the text on the transformation body also says that it constantly turns the wheel of the Dharma; could it ever be unceasing and imperishable? Question: If so, is the svasaṃbhogakāya not subsumed under the three bodies? Answer: It is not that it is not subsumed under the three; it is the dharmakāya. Question: How is this known? Answer: When we come to the dharmakāya, it will be cited and explained in detail.