大乘義章 19.17

19.17

開應合真而說三者，如彼七卷《金光明》說。彼中有一三身之品，專論此義。名字是何？一真身佛、二應身佛、三化身佛。前法與報合為真身，名為合身。前應身中，開分二種應之與化，名為開應。相狀如何？於中分別曲有四門：一分其相、二明立所以、三約諸佛以辨三身、第四約就涅槃辨之。言分相者，此之三佛義釋有二：一准依《涅槃》，法報兩佛名為真身，王宮所生道樹現成說為應身。依此應身，出生無量無邊化佛，名為化身。故《涅槃》中，如來欲令眾生望滿足，於其身上一一毛孔化無量佛，受大眾供，即是化身。釋迦自受純陀之供，即是應身。偈中所說如來常住，即是真身。二依《金光明》，法報兩佛是其真身。隨化眾生，示現佛身，相好具足、威光殊勝，悉名應身。此即向前應化兩佛，入此門中同名應身。佛隨眾生現種種形，或人或天、或龍或鬼，如是一切，同世色像、不為佛形，名為化身。此三身中，真身為本，依真起應，依應起化。如依煩惱而起業行，依業受報。分相如是（此二門竟）。

Explaining the three by dividing the response and combining the true is as spoken in the seven-fascicle Suvarṇaprabhāsa [Sūtra]. Within it there is a chapter on the three bodies specifically discussing this topic. What are their names? First, the true-body Buddha; second, the response-body Buddha; third, the transformation-body Buddha. Combining the former Dharma and reward [bodies] into the true body is called 'combining the bodies.' Within the former response body, dividing it into the two types of response and transformation is called 'dividing the response.' What are their characteristics? Within this, detailed distinctions consist of four sections: first, distinguishing their characteristics; second, explaining the reason for their establishment; third, discussing the three bodies with reference to the Buddhas; fourth, discussing them with reference to nirvāṇa. Regarding the distinction of their characteristics, this has two doctrinal interpretations: first, based on the Nirvāṇa [Sūtra], the two Buddhas of Dharma and reward are called the true body, while being born in the royal palace and attaining realization under the Bodhi tree is called the response body. Dependent on this response body, immeasurable and boundless transformation Buddhas are produced, which is called the transformation body. Therefore in the Nirvāṇa [Sūtra], because the Tathāgata wished to fulfill the expectations of sentient beings, from every single pore of his body he transformed into immeasurable Buddhas to receive the offerings of the great assembly; these are transformation bodies. Śākyamuni receiving the offering from Cunda himself is the response body. What is spoken in the verse about the Tathāgata eternally abiding is the true body. Second, based on the Suvarṇaprabhāsa, the two Buddhas of Dharma and reward are their true body. Manifesting a Buddha body according to the sentient beings to be transformed, complete with the major and minor marks and sublime majesty, is entirely called the response body. This means that the previously mentioned response and transformation Buddhas are here collectively called the response body. A Buddha manifesting various forms according to sentient beings—whether as a human, a deva, a nāga, or a ghost—all such forms that resemble worldly appearances and are not in Buddha form, are called transformation bodies. Among these three bodies, the true body is the root: depending on the true, the response arises; depending on the response, the transformation arises. This is like dependent on afflictions, karmic actions arise; dependent on karma, one receives retribution. Such is the distinction of their characteristics. (This concludes the two sections.)