大乘義章 18.11

18.11

次第二門釋名辨相。言法身者，解有兩義：一顯本法性以成其身名為法身、二以一切諸功德法而成身故名為法身。相狀如何？開合不定。總之唯一，謂一法身。或分為二，謂真與應。或說為三，法、報與應。如《地論》說。又如七卷《金光明》中亦分三種，化身、應身及與真身。法報兩佛名為真身，為化眾生示現佛形名為應身，示現種種六道之形說為化身。若准《涅槃》，法報二佛是其真身，王宮現生道樹現成是其應身，依應起化受大眾供是其化身。或復分四，如《楞伽》說：一應化佛，猶前應身；二功德佛、三智慧佛，此之二種猶前報身；四如如佛，猶前法身。或分為五，謂戒、定、慧、解脫、解脫智見。或離為十，如《地經》說，所謂願身乃至智身。又《華嚴》中宣說十佛，亦是十也。何等為十？謂無著佛乃至第十如意佛等。廣則無量。法等如後三佛章中具廣分別。法身如是。言解脫者，自體無累名為解脫。又免羈縛亦曰解脫。相狀如何？開合不定。總之唯一，謂三事中一解脫門。或分為二，二有兩門：一有為無為相對分二，一切斷德名曰無為，一切行德同名有為。二心慧分二，於此門中兩義分別：一淺深分別。斷除四住世諦心淨名心解脫。於世諦中一切德脫用心為體，故偏說心；斷絕無明，真諦慧明，名慧解脫。於真諦中一切德脫用慧為主，故偏說慧。如經中說「斷癡慧明，斷愛心脫。」義當此門。二體用分別。斷離五住性結煩惱，真心體淨，名心解脫，如《涅槃》說。故彼文言「永斷一切貪恚癡等名心解脫。」又彼文言「是心本性雖與貪欲瞋痴等覆，而不與彼貪等和合。諸佛菩薩永斷貪等名心解脫。」故知就體。斷事無知，慧用自在，名慧解脫，如《涅槃》說。於彼文中，就慧解脫開出五通，明知就用亦得分三。有為脫中有心有慧，通無為脫，是其三也。或分為五，如《涅槃》說，謂色解脫及與受想行識解脫，是其五也。遠離生死繫縛五陰，得佛自在無礙五陰，名為解脫。亦得說六，於此五上加無為法。亦得說八，謂八解脫，義如上辨。或說為百，如《涅槃》中百句解脫。廣則無量，如《華嚴》說。言般若者，此翻名慧，智能鑒照故名為慧。相狀如何？開合不定。總之唯一，一如實慧。或分為二，可謂實智及方便智，義如上釋。又一切智及一切種，亦得分二，知一切如名一切智，知一切事名一切種。亦得說三，如《地持》說，謂清淨智、一切智、無礙智，是其三也，義如上解。或分為四，謂我生盡、梵行已立、所作已辦、不受後有，義如後解。又四無礙，亦得分四，義如上釋。亦得說五，謂五智印，知一切法無常、苦、空、無我、寂滅。又如《成實》所說五智，亦是五也。名字是何？一法住智，知世諦法因緣不壞。二泥洹智，知第一義法性常寂。三者願智，隨願自在欲知即知。四無諍智，善隨人心不與他競。五邊際智，於已最後所受報身修隨心。義如上辨。亦得說六，謂知諸法無常、苦、空、無我、不淨、涅槃寂滅。亦得說七，謂所謂知法；知義；知足；知時；知自，《涅槃經》中亦名知我；又能知眾及知尊卑，通前七也。此之七種，始起在因，成滿在佛。又《涅槃》中說佛如來具足八智，謂知生死無常與苦無我不淨，知涅槃法常樂我淨，是其八也。故彼經言「諸佛如來知一切法無常與苦無我不淨，知非一切常樂我淨，以是義故見性了了。」亦得說九，知前八種及第一義。亦得說十，所謂十力。廣則無量。般若如是（此二門竟）。

Next, the second section explains the names and distinguishes the characteristics. Regarding the dharmakāya, the interpretation has two meanings: first, manifesting the fundamental dharmatā to constitute the body is called dharmakāya; second, constituting the body by means of all the dharmas of virtues is called dharmakāya. What are its characteristics? Expanding and contracting are not fixed. In general, it is only one, namely, the one dharmakāya. Or it is divided into two, namely, the true and the responsive. Or it is spoken of as three: dharma, reward, and responsive, as stated in the Daśabhūmika-śāstra. Furthermore, as in the seven-fascicle Suvarṇaprabhāsa, it is also divided into three kinds: transformation body, responsive body, and true body. The two Buddhas of dharma and reward are called the true body; manifesting the form of a Buddha to transform sentient beings is called the responsive body; manifesting various forms of the six destinies is spoken of as the transformation body. If according to the Nirvāṇa [Sūtra], the two Buddhas of dharma and reward are the true body, manifesting birth in the royal palace and manifesting attainment under the bodhi tree is the responsive body, and generating transformations based on the responsive [body] to receive offerings from the great assembly is the transformation body. Or it is further divided into four, as stated in the Laṅkāvatāra: first, the responsive-transformation Buddha, equivalent to the responsive body above; second, the merit Buddha, and third, the wisdom Buddha, these two being equivalent to the reward body above; fourth, the tathatā Buddha, equivalent to the dharmakāya above. Or it is divided into five, namely, morality, samādhi, wisdom, liberation, and the knowledge and vision of liberation. Or it is differentiated into ten, as stated in the Daśabhūmika-sūtra, namely, from the vow body up to the wisdom body. Furthermore, in the Avataṃsaka, ten Buddhas are expounded, which are also ten. What are the ten? Namely, the unattached Buddha up to the tenth, the wish-fulfilling Buddha, and so forth. In detail, they are immeasurable. The dharma[-kāya] and so on will be fully and broadly distinguished in the chapter on the three Buddhas below. The dharmakāya is thus. Regarding liberation: the essence itself being free from encumbrance is called liberation. Again, being freed from bondage is also called liberation. What are its characteristics? Expanding and contracting are not fixed. In general, it is only one, namely, the one gate of liberation among the three things. Or it is divided into two; the two have two aspects: first, dividing into two in contrast as conditioned and unconditioned: all virtues of abandonment are called unconditioned, and all virtues of practice are collectively called conditioned. Second, dividing into two as mind and wisdom; within this aspect, there are two meanings distinguished: first, distinguishing shallow and deep. Eradicating the four entrenchments so that the mind in conventional truth is pure is called liberation of mind. Within conventional truth, all virtuous liberations take the mind as their essence, and so one specifically speaks of mind; severing ignorance so that wisdom in ultimate truth is luminous is called liberation through wisdom. Within ultimate truth, all virtuous liberations take wisdom as predominant, and so one specifically speaks of wisdom. As stated in the sūtras: "Severing folly, wisdom is luminous; severing craving, the mind is liberated." The meaning corresponds to this aspect. Second, distinguishing essence and function. Severing and leaving behind the afflictions of innate bonds of the five entrenchments, so that the essence of the true mind is pure, is called liberation of mind, as stated in the Nirvāṇa [Sūtra]. Thus its text says: "Eternally severing all greed, anger, and folly is called liberation of mind." Further, that text says: "Although this mind's original nature is covered by greed, anger, folly, and so forth, it does not combine with that greed and so forth. The Buddhas and bodhisattvas eternally severing greed and so forth is called liberation of mind." Therefore we know it is in terms of essence. Severing ignorance regarding phenomenal things so that the function of wisdom is sovereign is called liberation through wisdom, as stated in the Nirvāṇa [Sūtra]. In that text, the five supernormal knowledges are differentiated under liberation through wisdom, showing clearly that in terms of function it may also be divided into three. Within conditioned liberation there are mind and wisdom, and together with unconditioned liberation, these are the three. Or it is divided into five, as stated in the Nirvāṇa [Sūtra], namely, liberation of form, and liberation of sensation, perception, mental formations, and consciousness—these are the five. Departing far from the five aggregates bound by birth-and-death and attaining the sovereign, unimpeded five aggregates of the Buddha is called liberation. One may also speak of six, adding the unconditioned dharma to these five. One may also speak of eight, namely, the eight liberations, the meaning of which is as distinguished above. Or it is spoken of as one hundred, such as the one hundred phrases of liberation in the Nirvāṇa [Sūtra]. In detail, they are immeasurable, as stated in the Avataṃsaka. Regarding prajñā: translated here it is called wisdom (hui); because wisdom can examine and illuminate, it is called hui. What are its characteristics? Expanding and contracting are not fixed. In general, it is only one, the single wisdom that accords with reality. Or it is divided into two, which may be called real wisdom and expedient wisdom, the meaning of which is as explained above. Furthermore, sarvajñā and sarvākārajñatā can also be divided into two: knowing all suchness is called sarvajñā; knowing all phenomena is called sarvākārajñatā. One may also speak of three, as stated in the Bodhisattvabhūmi, namely, pure wisdom, all-knowing wisdom, and unobstructed wisdom—these are the three, the meaning of which is as explained above. Or it is divided into four, namely: my births are exhausted, the brahma-conduct has been established, what was to be done has been done, and there will be no further becoming, the meaning of which is as explained below. Furthermore, the four unobstructed knowledges can also be divided into four, the meaning of which is as explained above. One may also speak of five, namely, the five seals of wisdom: knowing that all dharmas are impermanent, painful, empty, non-self, and tranquil. Moreover, as the five wisdoms expounded in the Tattvasiddhi, these are also five. What are their names? First, the wisdom of the abiding of dharmas, knowing that the causes and conditions of conventional dharmas are not destroyed. Second, the wisdom of nirvāṇa, knowing that the dharmatā of ultimate truth is constantly tranquil. Third, the wisdom of vows, being sovereign according to one's vows, knowing immediately upon wishing to know. Fourth, the wisdom of non-contention, skillfully according with people's minds and not contending with others. Fifth, the wisdom of the culmination, cultivating in accordance with one's mind regarding the final body of retribution one has received. The meaning is as distinguished above. One may also speak of six, namely, knowing that all dharmas are impermanent, painful, empty, non-self, impure, and that nirvāṇa is tranquil. One may also speak of seven, namely: knowing dharmas, knowing meanings, knowing contentment, knowing times, knowing oneself—in the Nirvāṇa Sūtra this is also called knowing the self—and being able to know assemblies and know the venerable and lowly, making seven including the preceding. These seven kinds begin in the cause and are brought to fulfillment in the Buddha. Furthermore, in the Nirvāṇa [Sūtra] it is said that the Buddha, the Tathāgata, is endowed with eight wisdoms, namely, knowing that birth-and-death is impermanent, painful, non-self, and impure, and knowing that the dharma of nirvāṇa is permanent, blissful, self, and pure—these are the eight. Therefore that sūtra says: "The Buddhas, the Tathāgatas, know that all dharmas are impermanent, painful, non-self, and impure, and know that what is not all is permanent, blissful, self, and pure; for this reason, they see the nature clearly." One may also speak of nine: knowing the preceding eight kinds and ultimate truth. One may also speak of ten, namely, the ten powers. In detail, they are immeasurable. Prajñā is thus. (This concludes the second section.)