[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 7.4 # 大乘法苑義林章 7.4 大乘法苑義林章 7.4 - **Language:** Classical Chinese ### [7.4](https://indike.org/pramana/in.bauddha.taisho.1861.7.4) 第一辨名者，《佛地經》說「自性法、受用、變化差別轉。」《金光明經》第二卷〈三身品〉說「一切如來有三種身：一者化身、二者應身、三者法身。如是三身攝受阿耨多羅三藐三菩提。」《佛地論》說「自性即是初自性身，體常不變，名自性身。」《成唯識》言「是一切法平等實性。」無性《攝論》第九卷言「非假所立，故名自性。非如餘身合集成故，是所依止故名為身。」自性即身，是持業釋。法謂差別諸功德義。性謂本體，義之體故，名為法性。無性釋言「法性即身故名法身。或法即是諸有為德，此是彼體法之性故，名為法性。」無性釋言「或是諸法所依止處。」《成唯識》言「大功德法所依止故。」《佛地論》言「力無畏等諸功德法所依止故，名為法性。」是依主釋。身有三義，《成唯識》言「體依聚義，總說名身。」法性即身，是持業釋。《佛地論》說「受用即是次受用身，能令自他受用種種大法樂故。」此義總顯自、他受用身竝名受用身。自受用身自受法樂，他受用身令他受用。《成唯識》說「自受用身恒自受用廣大法樂，他受用身為十地眾現通說法，決眾疑網令他受樂，合此二種名受用身。」自受用身是持業釋，受用即身故。他受用身是依主釋，受用之身故。《金光明經》亦名應身，但說他受用、不說自受用名為應身，應宜現身名應身故。如彼經說「善男子！是諸如來為諸菩薩得通達故說於真諦，乃至廣說，是身能現三十二相、八十種好、項背圓光，是名應身。」自受用身定慧功德，彼經說是法身攝故。《佛地論》說「變化即是後變化身，為欲利益安樂眾生，示現種種變化事故。」轉換舊形名變，無而忽有名化。變與化異，是相違釋。變化即身，是持業釋。此舉神境勝作用名變化身，多為變化事故。《金光明》經單名化身，能導引故、受樂劣故，勝獨得名。或脫略名化，變化即身，是持業釋。總名三身，是帶數釋。 > First, distinguishing the names: The Buddhabhūmi-sūtra states: 'The essential nature (svabhāva) Dharma, enjoyment (saṃbhoga), and transformation (nirmāṇa) manifest distinctively.' The Suvarṇaprabhāsa-sūtra, fascicle two, 'Chapter on the Three Bodies', states: 'All Tathāgatas have three kinds of bodies: first, the transformation body (nirmāṇakāya); second, the response body (saṃbhogakāya); third, the Dharma body (dharmakāya). These three bodies encompass anuttarā samyaksaṃbodhi.' The Buddhabhūmi-vyākhyāna states: '"Essential nature" is the first, the essential nature body; its essence is ever unchanging, hence named the essential nature body.' The Cheng weishi lun says: 'It is the equal real nature of all phenomena.' Asvabhāva's commentary on the Mahāyānasaṃgraha, fascicle nine, says: 'Not established by designation, it is named "essential nature". Not formed by aggregation like the other bodies, it is that on which they rely, and hence is named "body".' Essential nature being itself the body is a karmadhāraya compound. "Dharma" refers to the various distinctive virtues. "Nature" refers to the fundamental essence; because it is the essence of these virtues, it is named "Dharma nature" (dharmatā). Asvabhāva explains: 'Dharma nature is itself the body, hence named "Dharma body". Alternatively, Dharma is all conditioned virtues, and this is their essence, the nature of Dharma, hence named "Dharma nature".' Asvabhāva explains: 'Or it is the locus on which all phenomena rely.' The Cheng weishi lun says: 'Because it is the locus on which phenomena of great virtue rely.' The Buddhabhūmi-vyākhyāna says: 'Because it is the locus on which phenomena of virtues such as the powers and fearlessnesses rely, it is named "Dharma nature".' This is a tatpuruṣa compound. "Body" has three meanings; the Cheng weishi lun says: 'The meanings of essence, support, and collection are collectively termed "body".' Dharma nature being itself the body is a karmadhāraya compound. The Buddhabhūmi-vyākhyāna states: '"Enjoyment" is the second, the enjoyment body, because it can cause oneself and others to enjoy various great Dharma delights.' This meaning generally shows that both the self-enjoyment body and other-enjoyment body are called enjoyment bodies. The self-enjoyment body enjoys the Dharma delight for itself; the other-enjoyment body causes others to enjoy it. The Cheng weishi lun says: 'The self-enjoyment body constantly enjoys for itself vast Dharma delights; the other-enjoyment body manifests superknowledges and expounds the Dharma for the assemblies of the ten grounds, resolving the net of doubts of the multitude to cause others to experience delight; combining these two is named the enjoyment body.' The self-enjoyment body is a karmadhāraya compound, because enjoyment is itself the body. The other-enjoyment body is a tatpuruṣa compound, because it is the body for enjoyment. The Suvarṇaprabhāsa-sūtra also calls it the response body; it only designates other-enjoyment and not self-enjoyment as the response body, because manifesting a body in response to suitability is named the response body. As that sūtra says: 'Good sons! It is that these Tathāgatas, in order that the bodhisattvas may attain penetration, expound the true truth, up to extensive explanations; this body can manifest the thirty-two marks, eighty secondary characteristics, and the halo behind the neck, and is named the response body.' The virtues of samādhi and prajñā of the self-enjoyment body are subsumed under the dharmakāya according to that sūtra. The Buddhabhūmi-vyākhyāna states: '"Transformation" is the last, the transformation body, because wishing to benefit and bring peace and happiness to sentient beings, it displays various transformation events.' Changing an old form is called altering (bian); suddenly appearing from nothing is called transforming (hua). Altering and transforming are distinct; this is a dvandva compound. Transformation being itself the body is a karmadhāraya compound. This names the transformation body by singling out the superior function of the miraculous sphere, because it mostly performs transformation events. The Suvarṇaprabhāsa-sūtra solely calls it the transformation body; because it can guide beings and its experience of delight is inferior, it takes the superior \[function\] alone to derive its name. Or, abridging, it is named transformation; transformation being itself the body is a karmadhāraya compound. Collectively naming them the three bodies is a dvigu compound. > — English (machine translation) (machine translation) - [Previous: 7.3](https://indike.org/pramana/in.bauddha.taisho.1861.7.3) - [Next: 7.5](https://indike.org/pramana/in.bauddha.taisho.1861.7.5) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1861.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.7.4) — English, machine translation ## Linked texts (2) - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.2.348) — Classical Chinese - [合部金光明經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.suvarnaprabhasa*zh-t664.1.62) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.7.4](https://indike.org/pramana/in.bauddha.taisho.1861.7.4) · Pramāṇa