大乘義章 19.21

19.21

或增說四，四有三門：一開真合應以說四種、二開應合真、三真應俱開。開真合應以說四者，如《楞伽》說：一應化佛、二功德佛、三智慧佛、四如如佛。故彼經言「云何應化佛？云何功德佛？云何智慧佛？云何如如佛。」四中初一是佛應身，後三真身。以應為一，真分為三，是故名為開真合應。就真三中，功德智慧是佛報身。報德雖多，要唯福智，福名功德、智名智慧。如如一種，是佛法身。《勝鬘經》中亦有此相。彼云「如來妙色身」等，是佛應身。復言「如來色無盡」者，是功德身。「智慧亦然」，是智慧身。「一切法常」，是法性身。此是第一開真合應以說四種。開應合真而說四者，如彼七卷《金光明》說。一化身非應。如來為物等，示現一切龍鬼等，不為佛身，名化非應。又經說言「佛涅槃後，以願力故，遺身益物。」此亦是其化身非應。二應身非化。經自釋言「謂地前身，地前菩薩所見佛身，乃從三昧法門中現，非是人天六道所攝。」以是義故，名應非化。三亦應亦化，謂諸聲聞所見佛身。彼見如來相好之形，隨道成佛，故名為應。見佛在於人中受生，相同人類，故名為化。四非應非化，謂佛真身。此四身中，前三是應，後一是真。由應為三，故名開應；由真為一，故名合真。復有四種開應合真，亦得說四。一真身佛，謂法與報。二應身佛，王宮所生道樹現成。三化身佛，依於應身示現無量無邊化佛。四化身非佛，謂示一切龍鬼等形，攝末從本，是佛所為通亦是佛。是亦第二開應合真以說四種。真應俱開而說四者，真中分二：法之與報，義如上解。應中分二：應之與化，亦如上釋。又就應中更得分二：一是法應，謂從三昧法門力現。如《涅槃》說「大般涅槃，能建大義，金剛三昧種種悉為。」如是一切，是其法應。二是報應，以本大悲大願力故，能隨眾生種種異現。此從如來報身而起，名為報應。一真之中義分法報，一應之中義別兩應，故合有四。

Or, by addition, four are spoken of. The four have three approaches: first, expanding the true and combining the responsive to speak of four kinds; second, expanding the responsive and combining the true; third, expanding both the true and the responsive. As for expanding the true and combining the responsive to speak of four, it is as spoken in the Laṅkāvatāra: first, the responsive-transformation Buddha; second, the merit Buddha; third, the wisdom Buddha; fourth, the tathatā Buddha. Therefore that sūtra states: "What is the responsive-transformation Buddha? What is the merit Buddha? What is the wisdom Buddha? What is the tathatā Buddha?" Among the four, the first is the Buddha's responsive body (nirmāṇakāya), and the latter three are the true body (dharmakāya). Because the responsive is made one and the true is divided into three, it is therefore called expanding the true and combining the responsive. Within the three of the true [body], merit and wisdom are the Buddha's recompense body (saṃbhogakāya). Although the recompense virtues are many, in essence they are solely merit and wisdom: merit is called "merit," and wisdom is called "wisdom." The single one of tathatā is the Buddha's dharmakāya. In the Śrīmālā-sūtra there is also this characteristic. It says: "The Tathāgata's wondrous form-body" and so forth is the Buddha's responsive body. It further says: "The Tathāgata's form is inexhaustible," which is the merit body. "Wisdom is likewise," which is the wisdom body. "All dharmas are permanent," which is the dharmatā body. This is the first: expanding the true and combining the responsive to speak of four kinds. As for expanding the responsive and combining the true to speak of four, it is as spoken in that seven-fascicle Suvarṇaprabhāsa. First, the transformation body is not the responsive [body]. When the Tathāgata, for the sake of beings and the like, manifests all nagas, ghosts, and so forth, not acting as a Buddha-body, this is named transformation and not response. Furthermore, the sūtra states: "After the Buddha's nirvāṇa, through the power of vows, he leaves behind his body to benefit beings." This too is his transformation body and not the responsive [body]. Second, the responsive body is not the transformation [body]. The sūtra itself explains: "It refers to the body before the stages (bhūmis); the Buddha-body seen by bodhisattvas before the stages manifests from the samādhi-dharma-gates and is not subsumed under humans, gods, or the six destinies." By this meaning, it is named responsive and not transformation. Third, both responsive and transformation: it refers to the Buddha-body seen by the various śrāvakas. They see the form of the Tathāgata's marks and signs, achieving Buddhahood in accordance with the path; hence it is named responsive. They see the Buddha taking birth among humans, identical in appearance to humankind; hence it is named transformation. Fourth, neither responsive nor transformation: it refers to the Buddha's true body. Among these four bodies, the former three are responsive, and the latter one is true. Because the responsive becomes three, it is therefore called expanding the responsive; because the true becomes one, it is therefore called combining the true. There are also four kinds of expanding the responsive and combining the true, which may also be spoken of as four. First, the true-body Buddha, referring to dharma and recompense. Second, the responsive-body Buddha, born in the royal palace and manifestly attaining [enlightenment] at the Bodhi tree. Third, the transformation-body Buddha, manifesting immeasurable and boundless transformation Buddhas based on the responsive body. Fourth, the transformation body that is not a Buddha, referring to manifesting the forms of all nagas, ghosts, and the like; subsuming the branches into the root, these are what the Buddha does, so generally they are also the Buddha. This is also the second: expanding the responsive and combining the true to speak of four kinds. As for expanding both the true and the responsive to speak of four: within the true, it divides into two, the dharma and the recompense, whose meaning is as explained above. Within the responsive, it divides into two, the responsive and the transformation, also as explained above. Furthermore, within the responsive, it can further be divided into two: first is the dharma-responsive, meaning manifesting from the power of the samādhi-dharma-gates. As the Nirvāṇa [Sūtra] states: "The Great Parinirvāṇa can establish great purposes; the diamond samādhi performs all things." All such things are its dharma-responsive. Second is the recompense-responsive: because of the power of the original great compassion and great vows, it can manifest variously in accordance with sentient beings. This arises from the Tathāgata's recompense body, and is called the recompense-responsive. Within the one true [body], the meaning is divided into dharma and recompense; within the one responsive [body], the meaning distinguishes two responses; therefore together there are four.