金光明最勝王經疏 3.55

3.55

贊曰：假釋難也。難意既云非應非化是法身者，如何前云於第一身與諸佛同事，於第二身與諸佛同意，於第三身與諸佛同體。又云是第一身依於應身得顯現故，是第二身依於法身得顯現故。法身既非應化二身，此如何成？如世間人身身各別，事業意體各各不等故。又如前說，日月水鏡因光現影，亦不得成。今為釋之，文分為四：初標、次徵、三釋、後成。此即標也。標意：法身即是遠離無二，復由如智如如而證方能顯得，故能為依，起諸事業。前言別者，相用別論門。言如日月因光水鏡現影等者，相性合論門。若說自性法顯應者，即攝相歸性門。故無性《攝論》云「諸佛法界即法身，應知恒時能作五業：一救濟災橫業，令見佛者盲者得眼、聾者得耳、狂者得念。」如是等。論自問云「如說法身非六根境，云何今說盲得眼等，能見法身為法身業？答：見法身者，由昔大願引發勢力成滿法身，次第發起變化身用，由此能令盲得眼等。由昔資糧引發勢力，證得法身任運起用，如機關輪。以末歸本，言見法身，實唯見化。」故下結成云「是故當知境界清淨、智慧清淨，不可分別、無有中間，為滅道本故，於此法身能顯如來種種事業。」言二無所有者，真諦三藏云：「如下五種二無所有所顯現故者，出過五種二境之外曰顯現，於五種二是無所有也。」標中通二：一境二無所有、二智二無所有。由如境勝，超此五二無，由無分別智順證此五二無境故法身顯現，略不明其餘方便行大悲願等。然此二無即生法空，境即法空、智即生空，因二空顯之。

The commentary says: This resolves a supposed objection. The objection means: since it was stated that being neither the response [body] nor the transformation [body] is the Dharma-body, why was it said before that with respect to the first body [a Buddha] shares the same activities with all Buddhas, with respect to the second body shares the same intention with all Buddhas, and with respect to the third body shares the same essence with all Buddhas? And why was it also said that the first body is manifested in reliance upon the response body, and the second body is manifested in reliance upon the Dharma-body? Since the Dharma-body is neither the response nor the transformation body, how could this be established? For just as with ordinary worldly persons, each body is distinct from the others, and their activities, intentions, and essences are not identical. Furthermore, as said before, the sun and moon relying on light to manifest reflections in water and mirrors could also not be established. Now, to explain this, the text is divided into four parts: first, stating the proposition; next, raising the question; third, explaining it; and finally, concluding the establishment. This is stating the proposition. The meaning of the proposition: the Dharma-body is precisely the freedom from duality; furthermore, it is manifested and attained only when realized by the wisdom conforming to tathatā according to tathatā; therefore, it can serve as the support that initiates all activities. What was previously described as distinct belongs to the approach of treating characteristics and functions separately. The illustration of the sun and moon relying on light to manifest reflections in water and mirrors belongs to the approach of treating characteristics and essence together. If one speaks of the nature of the Dharma[-body] manifesting the response [body], that is the approach of subsuming characteristics into their nature. Thus, Asabhāva's Commentary on the Mahāyānasaṃgraha says: 'The dharmadhātu of all Buddhas is precisely the Dharma-body; one should know that it is constantly able to perform five kinds of activities: first, the activity of rescuing from calamities and disasters, causing those who see the Buddha—the blind to gain eyes, the deaf to gain ears, the insane to gain mindfulness,' and so forth. That treatise poses an objection itself: 'As it is said that the Dharma-body is not an object of the six sense faculties, why is it said now that the blind gaining eyes and so forth, being able to see the Dharma-body, is the activity of the Dharma-body? Answer: Seeing the Dharma-body occurs because the force induced by past great vows brings the Dharma-body to full realization, which sequentially gives rise to the functions of the transformation body, thereby enabling the blind to gain eyes and so forth. Through the force induced by past provisions, one realizes the Dharma-body and its functions arise spontaneously, like a mechanical wheel. Subsuming the branch into the root, it is called seeing the Dharma-body, but in reality one only sees the transformation.' Therefore, the text concludes below: 'Therefore, one should know that purity of the objective sphere and purity of wisdom are beyond discrimination and without intermediate [distinction]; because they are the basis of [the truths of] cessation and the path, upon this Dharma-body the various activities of the Tathāgata can be manifested.' As for the phrase 'manifested by the non-existence of the two': Tripiṭaka Master Paramārtha said, 'The meaning of "manifested by the non-existence of the five kinds of duality below" is: transcending beyond the five kinds of dual objects is called "manifested"; with respect to the five kinds of duality, there is non-existence.' In the proposition both are encompassed: first, the objective sphere's non-existence of the two; second, wisdom's non-existence of the two. Because the objective sphere of suchness is supreme, it transcends these five dual non-existences; because non-discriminative wisdom directly realizes this objective sphere of the five dual non-existences, the Dharma-body is manifested; the rest of the skillful practices, the great compassionate vows, and so on are omitted and not explained here. These two non-existences are simply the emptiness of self and of phenomena: the objective sphere is the emptiness of phenomena, and wisdom is the emptiness of self; [the Dharma-body] is manifested through the two emptinesses.