成唯識論演祕 7.757

7.757

釋曰：化身現於樹下成道，名「現等覺」。以願乘通化一切生，名「弘誓願」。百劫修相，業感王宮相好之身，名「業異熟」。績素等像，名為「住持」。法身自體，名「法界佛」。第八無漏，名為「心佛」。大定之身，名「定佛」也。自受用身從本種性三劫修成，名「本性佛」。隨彼地上所樂不同，現身有異，名「隨樂佛」。前五是化及以住持，故名「世俗」。後五實身而殊勝故，名為「勝義」。初四化身，第五化像，第六法身，後四受用。

Exposition: The nirmāṇakāya manifesting the attainment of enlightenment beneath the tree is called 'manifest complete awakening.' Employing vows to mount supernormal faculties and convert all beings is called 'vast vows.' Cultivating the marks for a hundred kalpas and through karma being rewarded with the body bearing marks and features in the royal palace is called 'karmic maturation.' Images painted on plain silk and the like are called 'sustaining presence.' The intrinsic essence of the dharmakāya is called the 'Buddha of the dharmadhātu.' The eighth consciousness when anāsrava is called the 'Buddha of mind.' The body of great samādhi is called the 'Buddha of samādhi.' The svasaṃbhogakāya cultivated and completed over three kalpas from its original gotra is called the 'Buddha of intrinsic nature.' Manifesting different bodies in accordance with the varying aspirations of those on the bhūmis is called the 'Buddha of accord with aspirations.' The first five are emanations and sustaining presence, and are therefore called 'conventional.' The latter five are real bodies and exceedingly sublime, and are therefore called 'ultimate.' The first four are nirmāṇakāya; the fifth is transformed images; the sixth is dharmakāya; and the final four are saṃbhogakāya.