大乘義章 19.13

19.13

第二門中辨其體相。佛德無量，難以定論，今此隨義增數辨之。總唯一佛，謂三寶中一佛寶也。或分為二，二有兩門：一生身法身分之為二。王宮所生相好之形名為生身，戒定慧等五品功德說為法身。二真應不同開分為二。自德名真，隨化所現說以為應；真則是其法門之身，應則是其共世間身。是二如前涅槃章中具廣分別，今略辨之。法門身者，如世陰陽五行等法，亦如一切眾生體識，心雖是有而無一相，雖無一相而實有之。共世身者，隨化所現，同世色像，或時似天、或復似人，如是一切，雖現眾相而無一實。雖無一實，無所不為，如《涅槃》說「如來非天非不天、非人非不人。」如是等比是其義也。又復平等法門之身，形無所在，無所不在。無所在故，菩提無處，以無處故德滿法界。故《花嚴》云「無一塵處而無佛身。以德滿故，諸根相好皆遍法界，如海十相；亦如虛空，無礙不動，一一充遍。於是義中，用眼為門，眼遍法界，諸根相好及佛剎土一切眾生，莫不皆悉一眼中現。」如是一切。共世身者，形有所在。以所在故，化別彼此，諸根相好各有分限。或分為三，三有兩門：一開真合應以說三種、二開應合真以說三種。開真合應以說三者，如上所列。真中分二：法之與報，應以為一，故說三種。於此門中四義分別：一分其相別、二約色心非色心等三義分別、第三約就五陰分別、第四約就六根分別。言分相者，此之三佛義通大小，大小既殊，所說亦異。小乘法中，宣說如來事識為體。於事識中，戒定慧等五品功德說為法身，王宮所生相好之形名為報身，如來獼猴鹿馬等化說為應身。若就大乘破相門中，宣說如來七識為體。於中宣說破相空理以為法佛，法實非佛，是佛體性、是佛境界，能生佛智，相從名佛。七識緣智照空之解說為報佛，空智為主，諸德悉是。丈六等化名為應佛，此之一門隨人且說，論無文。經雖不說，准依小乘隨化推立，理亦無傷。若據大乘顯實門中，宣說如來真識為體。據佛以論，真識之外更無餘識可為佛故。《唯識論》言「諸佛如來所行之處，唯有藏識更無餘識。」無餘識故，三佛皆用真識為體。真識之心本隱今顯說為法身。即此真心，為緣熏發，諸功德生，說為報佛。《地經》宣說莊嚴具譬，正顯此義。如來藏中真實緣起法門之力，起種種化，說為應佛。如《涅槃》說「大般涅槃，能建大義，種種現化。」即其義也。分相如是（此一門竟）。

In the second section, its essence and marks are distinguished. The Buddha's virtues are immeasurable and difficult to settle by a single theory; here we now differentiate them by increasing the count according to the sense. In summary, there is only one Buddha, meaning the single Buddha jewel among the three jewels. Or [Buddhas] are divided into two, and the twofold division has two approaches. First, dividing into the birth-body and the dharmakāya. The form with the marks and signs born in the royal palace is called the birth-body; the five aggregates of virtues such as morality, samādhi, and wisdom are spoken of as the dharmakāya. Second, opening into two by distinguishing between the true and the responsive. One's own virtues are called the true; that which is manifested in accord with transformation is spoken of as the responsive. The true is the body of the Dharma-gate; the responsive is the body shared with the world. These two were distinguished in full detail in the previous chapter on nirvāṇa, and are now briefly differentiated. As for the body of the Dharma-gate, it is like the phenomenal principles in the world of yin-yang and the five elements, and is also like the essential consciousness of all sentient beings: although the mind exists, it has no single mark; although it has no single mark, it truly exists. As for the body shared with the world, it is manifested in accord with transformation and is identical to worldly forms and images; sometimes it resembles a deva, or again it resembles a human. All of these, though manifesting multiple marks, have no single reality. Though lacking a single reality, there is nothing it does not do, as the *Nirvāṇa [Sūtra]* says: "The Tathāgata is neither a deva nor not a deva, neither a human nor not a human." Analogies such as these express this meaning. Furthermore, the equal body of the Dharma-gate has a form that is nowhere, yet nowhere absent. Because it is nowhere, bodhi has no location; because it has no location, its virtue fills the dharmadhātu. Hence the *Avataṃsaka* says: "There is not a single speck of dust where the Buddha's body is not present. Because its virtue is fully replete, all sense faculties, marks, and signs pervade the dharmadhātu, like the ten marks of the ocean; it is also like space, unhindered and motionless, filling each and every thing. In this sense, taking the eye as a gate, the eye pervades the dharmadhātu; all sense faculties, marks, and signs, as well as the Buddha-lands and all sentient beings, without exception appear within a single eye." All [other faculties] are likewise. As for the body shared with the world, its form has a location. Because it has a location, transformation distinguishes between this and that, and the sense faculties, marks, and signs each have determinate limits. Or [Buddhas] are divided into three, and the threefold division has two approaches: first, opening the true and combining the responsive to speak of three kinds; second, opening the responsive and combining the true to speak of three kinds. Speaking of three by opening the true and combining the responsive is as listed above: within the true it divides into two—the dharma[-kāya] and the reward[-kāya]—and takes the responsive as one; therefore three kinds are spoken of. In this approach there are four analyses: first, distinguishing their different marks; second, distinguishing them by the three meanings of form, mind, and neither form nor mind; third, distinguishing them with reference to the five aggregates; fourth, distinguishing them with reference to the six sense faculties. Regarding distinguishing their marks: the meaning of these three Buddhas applies to both the Mahāyāna and the Hīnayāna; since the great and the small differ, what they teach is also distinct. In the Hīnayāna Dharma, it is proclaimed that the Tathāgata takes phenomenal consciousness as his essence. Within phenomenal consciousness, the five aggregates of virtues such as morality, samādhi, and wisdom are spoken of as the dharmakāya; the form with the marks and signs born in the royal palace is called the reward-body; and the transformations of the Tathāgata into monkeys, deer, horses, and the like are spoken of as the response-body. If one approaches it through the gate of refuting marks in the Mahāyāna, it is proclaimed that the Tathāgata takes the seven consciousnesses as his essence. Therein, it proclaims the principle of emptiness that refutes marks to be the dharma-Buddha; the Dharma is not actually a Buddha, but because it is the essential nature of the Buddha and the realm of the Buddha, able to generate the Buddha's wisdom, it is conventionally termed a Buddha. The cognizing wisdom of the seven consciousnesses that understands emptiness is spoken of as the reward-Buddha; wisdom of emptiness is primary, and all virtues are entirely [subsumed in it]. Transformations such as the sixteen-foot [body] are called the response-Buddha. This approach is temporarily set forth in accord with people's views, but treatises have no textual support for it. Although the sūtras do not speak of it, deducing and establishing it in accord with transformation by relying on the Hīnayāna does no harm to principle. If one relies on the gate of revealing reality in the Mahāyāna, it is proclaimed that the Tathāgata takes true consciousness as his essence. Formulated with reference to the Buddha, outside of true consciousness there is no other consciousness that could be the Buddha. The *Treatise on Consciousness-Only* says: "The realm traversed by all Buddha-Tathāgatas is only the storehouse consciousness; there is no other consciousness." Because there is no other consciousness, all three Buddhas take true consciousness as their essence. The mind of true consciousness, originally hidden and now revealed, is spoken of as the dharmakāya. This very true mind, perfumed and aroused by conditions so that all virtues are generated, is spoken of as the reward-Buddha. The simile of the ornaments proclaimed in the *Daśabhūmika Sūtra* precisely clarifies this meaning. The power of the Dharma-gate of genuine dependent origination within the tathāgatagarbha gives rise to various transformations, which are spoken of as the response-Buddha. As the *Nirvāṇa [Sūtra]* says: "Great parinirvāṇa can establish great purposes and manifest diverse transformations." This is precisely its meaning. The distinction of marks is like this (this first section is completed).