大乘法苑義林章 6.53

6.53

第六三身所作者，其自性身真理常寂無有作用，不外利生不起三輪。然《般若論》推功歸本，故作是言「應化非真佛，亦非說法者。」實無作用，不起此三。要由證彼三輪方勝。自受用身，實神通性，具實智故，相續湛然無利生用，亦不起三，體即是彼所有俗智。其變化身起此三種，化邪見等入法等故。他受用身，所化生類雖無惡見等，隨其所化令入上位，亦現三輪。故阿彌陀亦現神通、記心、教誡。雖《楞伽經》說佛法身說法差別，推功歸本同《般若論》，實無作用起說法事。

Sixth, regarding what is performed by the three bodies (trikāya): The essential nature body (svabhāvakāya) is true reality, ever quiescent, without activity; not outwardly benefiting beings, it does not generate the three wheels. Yet the Prajñāpāramitopadeśa traces the function back to the source, and thus makes this statement: 'The response and transformation [bodies] are not the true Buddha, nor are they the speaker of the Dharma.' Having in reality no activity, it does not generate these three. Only by realizing it do the three wheels become superior. As for the self-enjoyment body, its nature is real superknowledge, and because it is endowed with real wisdom, its continuity is pure and serene without the function of benefiting beings, so it likewise does not generate the three; its essence is precisely all the conventional wisdom it possesses. Its transformation body generates these three, because it transforms those with false views and the like to enter the Dharma and so on. As for the other-enjoyment body, although the beings it transforms lack evil views and the like, it also manifests the three wheels according to what is needed to transform them, causing them to enter higher stages. Thus Amitābha also manifests superknowledge, reading of minds, and admonition. Although the Laṅkāvatāra-sūtra says that the Buddha's dharmakāya has distinctions in expounding the Dharma, tracing the function back to the source is the same as in the Prajñāpāramitopadeśa: in reality it has no activity to initiate the expounding of the Dharma.