大乘法苑義林章 7.7

7.7

或說為二。《寶性論》第三說「有二種法身：一寂靜法界身；二得彼因身，所謂說法，彼習氣故。一麁、二細。由依法界，為諸菩薩說深密法，依真諦說，名之為細。若說契經及應頌等種種差別，依世諦說，名之為麁。皆依法身，及由此說，當得法身。法身因故，亦名法身，即餘二身所起作用」。同《唯識》說在大牟尼名法身故。《佛地論》又說「一生身、二法身。自性實報皆名法身，實功德故，諸功德法所依止故，諸功德法所集成故。他受、化身俱名生身，隨有情宜現受生故。」彼論又說「一世俗佛，即變化身；二勝義佛，即法報身。前隨劣意，現麁相故。後隨勝心，或現細相、或實體故。」天親《般若論》說「一真佛、二非真佛。初是法身；後餘二身，本末異故。」《解深密經》、《瑜伽》七十八等亦說有二：一法身、二解脫身。曼殊室利白言：「世尊！聲聞、獨覺所得轉依名法身不？」「善男子！不名法身，名解脫身。解脫身故，說彼二乘與佛平等。由法身故，說有差別。」此說二乘二轉依果菩提、涅槃皆名解脫身，離煩惱障縛故。如來所得二轉依果菩提、涅槃合名法身、無量功德勝所依故。《成唯識》云「安樂解脫身，大牟尼名法。」

Or they are explained as two. The third [fascicle] of the Ratnagotravibhāga says: 'There are two kinds of dharmakāya: first, the body of the tranquil dharmadhātu; second, the body of the cause for attaining that, namely preaching the Dharma because of its vasanās. The first is coarse, and the second is subtle. Because, relying on the dharmadhātu, one preaches the profound and esoteric Dharma for the bodhisattvas, expounding it on the basis of paramārtha-satya, it is called subtle. If one expounds various differences such as sūtras and geyas on the basis of saṃvṛti-satya, it is called coarse. All rely on the dharmakāya, and because of this preaching, one will attain the dharmakāya. Since it is the cause of the dharmakāya, it is also called dharmakāya; that is, the functions arising from the other two bodies.' This agrees with what the Cheng weishi [lun] says: 'In the Great Sage it is called the dharmakāya.' The Buddhabhūmy-upadeśa also says: 'First, the birth body (jātikāya); second, the dharmakāya. The svabhāva-[kāya] and the real saṃbhoga-[kāya] are both called dharmakāya, because they are real virtues, because they are the basis upon which all virtuous qualities rely, and because they are assembled from all virtuous qualities. The other-enjoyment [body] and the transformation body are both called the birth body, because they manifest receiving birth according to what is suitable for sentient beings.' That treatise also says: 'First, the conventional Buddha, namely the transformation body; second, the ultimate Buddha, namely the dharma and saṃbhoga bodies. The former manifests coarse marks according to inferior minds. The latter either manifests subtle marks or is the real substance according to superior minds.' Vasubandhu's Prajñāpāramitopadeśa says: 'First, the true Buddha; second, the non-true Buddha. The first is the dharmakāya; the latter is the remaining two bodies, because the root and branches differ.' The Saṃdhinirmocana-sūtra and Yogācārabhūmi fascicle 78 also speak of two: first, the dharmakāya; second, the vimuktikāya. Mañjuśrī addressed [the Buddha], saying: 'World-Honoured One! Is the transformation of the basis attained by śrāvakas and pratyekabuddhas called dharmakāya?' 'Good son! It is not called dharmakāya; it is called vimuktikāya. Because of the vimuktikāya, those two vehicles are said to be equal to the Buddha. Because of the dharmakāya, it is said that there is a difference.' This states that bodhi and nirvāṇa, the two fruits of the transformation of the basis of the two vehicles, are both called vimuktikāya because they are free from the bond of the kleśa-hindrance. Bodhi and nirvāṇa, the two fruits of the transformation of the basis attained by the Tathāgata, are together called dharmakāya because they are the superior basis of immeasurable virtues. The Cheng weishi [lun] says: 'The blissful vimuktikāya; in the Great Sage it is called dharma.'