成唯識論演祕 7.699

7.699

答：自性身同，餘身義等，亦得名「同」。雖俱云「常」，常有差別也。故《莊嚴論》云：彼三種身，一切諸佛皆悉平等。由依故，一切諸佛自性身平等，法界無別故。由心故，一切諸佛色身平等，佛心無別故。由業故，一切諸佛化身平等。同一所化故，一切諸佛悉同常住。由自性常故，一切諸佛自性身常，畢竟無漏故。由無間常故，一切諸佛色身常住，說法無斷絕故。由相續常故，一切諸佛化身常住，雖於此滅復彼現故。

Answer: The svabhāvakāya is identical; the remaining bodies are equal in meaning, so they may also be called "identical." Although they are all called "permanent," their permanence has distinctions. Therefore, the Mahāyānasūtrālaṃkāra says: Those three kinds of bodies are all equal for all Buddhas. By virtue of their basis, the svabhāvakāya of all Buddhas is equal, because the dharmadhātu is undifferentiated. By virtue of citta, the form bodies (rūpakāya) of all Buddhas are equal, because the Buddha-citta is undifferentiated. By virtue of karma, the nirmāṇakāyas of all Buddhas are equal, because what is to be transformed is identical. Therefore, all Buddhas are equally permanently abiding. By virtue of svabhāva-permanence, the svabhāvakāya of all Buddhas is permanent, because it is ultimately anāsrava. By virtue of uninterrupted permanence, the form bodies of all Buddhas are permanently abiding, because their preaching of the Dharma is without cessation. By virtue of continuous permanence, the nirmāṇakāyas of all Buddhas are permanently abiding, because although extinguishing here, they appear again there.