大乘法苑義林章 7.8

7.8

或說為三。《金光明》說「一化身、二應身、三法身。」即彼經中有七復次、說三所由。一者依應化身說有餘涅槃，所現之身相似苦諦，有餘依故。依後法身說無餘涅槃，一切餘依究竟盡故。二者依三身說無住涅槃，二身不實，念念不住、數數出現，以不定故不住涅槃；法身真實，離相寂然，曾不出現，以常定故不住生死。前二義中，說有餘依、不住涅槃，分應、化身。由住無餘依，及不住生死中，有法如如、如如智二，故亦分二。然彼但是功德法本，合名法身。此為生類，現佛、非佛二相有殊，分為應、化。三者一切凡夫為三相故，有縛有障，遠離三身，為翻彼故但說三身。一思惟分別相，謂遍計所執二法二我，相當情現故，遠離化身。二依他起相，能取所取雜染相現，遠離應身。三成就相，於真理智未泯相故，遠離法身。如其次第，如是諸相不能解故、不能滅故、不能淨故，不至三身。若於三相能解、滅、淨，具足三身。四者凡夫未能拔除三心，遠離三身，一起事心、二依根本心、三根本心。依諸伏道起事心盡，起事心滅故得顯化身。此說見修一切煩惱諸相應心名起事心，發生諸業及諸果故名起事心，生死本故，障隨類身。修道伏除，煩惱折伏，故說依諸伏道，起事心盡。起事心滅，故得顯隨類化身。善不善業相應心名依根本心，業是趣生所依本故。若修聖道，便斷諸業，故說依諸斷道，依根本心盡。依根本心滅故，得顯現佛應身。三有苦果相應心名根本心，生死根本自體性故。無漏道圓、二空智滿，有漏根本苦果方滅。故說依勝拔道，根本心盡。根本心滅故，得至如如、如如智法身。彼經意說：煩惱熾盛不悔滅者，不見五趣隨類化身；若悔滅者得見化身。雖悔煩惱，業熾盛者不見應身；息惡業者見佛應身。二死苦果未分、未全能滅除者不見法身；若分、全除隨應得見佛之法身，由分、或全能成二智證二理故。五者一切諸佛，於第一身與諸佛同事，皆隨生類同能現彼變化事故，令折伏惑。於第二身與諸佛同意，同現佛身，令三乘者隨應入道斷諸業故。於第三身與諸佛同體，有為無為諸功德體，一切諸佛同無異故。六者煩惱障淨故能現應身，業障淨故能現化身，智障淨故能現法身。七者譬如依空出電、依電出光，如是依於法身故出應身，依於應身故出化身。是故性極清淨攝受法身，智慧清淨攝受應身，三昧清淨攝受化身。今助釋義復有四解。觀佛之身但應說二：一者內自真德，即如如、如如智合名法身。二者為所化生應宜而現，合名應身。然所化生，有宜見佛身而入道者、有不宜見潛受化者，故分二種，名為應、化。合成三身。二者又觀彼意應說四身。如如名自性，如如智名報身，理事別故、法實性故、因修生故。為他利現，二身如前。然以真德義同、理智冥合、自利無別，自性、報佛合名法身。假德相殊、隨機現異、利他顯隱，分成應、化。故成三佛，不減不增。三者又諸障品略有二類：一煩惱障品、二所知障品。為欲伏滅二障品現行，故顯化身。為欲斷除二障品種子，故顯應身。為欲永滅二障品習氣，故顯法身。有彼三者不至三身，為斷三故佛現三身。四者又准《金光明》說，入如來地者，為三種淨故，得極清淨。一煩惱淨，能起化身，由無鬪諍隨類化故。二者苦淨，能起應身，由離諸苦現等覺故。三者相淨，能顯法身，離能所執證理智故。前二惑障，後一智障。《佛地經》等說三身者，略有四釋。一者由昔有情觀虛妄境，心常迷闇，起業受苦。翻對彼故，說初二身，一翻妄顯真、二返愚成智。真境離纏名曰法身，實智離闇名受用身。理智難測非略能知，方為有情現麁理智，名變化身，令初知麁後證細故。二者煩惱障品能障涅槃，即此涅槃亦名法身。故《勝鬘》說「一乘即大乘，大乘即佛性，佛性即法身，法身即涅槃界。煩惱性縛，涅槃性解，性相違故，斷得法身。所知障品障受用身，除無明增，方為實智。愚智相返，斷所知障，得受用身。」此受用身亦名菩提，〈菩薩地〉說菩提、菩提斷皆名菩提故。為令三乘得此二種，方顯化身。三者佛有三德，謂智、斷、恩，為顯此三故說法、報及化三身。四者所修成果略有二種：一所受法樂、二能受法樂。自既得已，及為令他得之方便，故說三身。無著《金剛般若論》說「有三種身。一言說法身，即般若教。二智相至得法身，即菩提智。三福相至得法身，除智餘施等果，餘定、餘善。」彼論意說：由於化身聽聞言教，言說法身因故。當成佛果，能生智、福二種法身。此三住處，即無相理真如法身，前因果身俱依此身方能證得。雖彼亦說色身住處、化身之體，經言「不應以相具足得見如來」，遮破色身非佛真體，故此不說。不遮法報，故說有三。《勝鬘經》說如來妙色身等即是化佛，如來色無盡等即受用佛，一切法常住即是法佛。與天親菩薩《般若論》等三佛義同，故此不說。《法花經．壽量品》彼論釋云「出釋氏宮是化身，成佛以來實無量劫是報身，如實知見三界之相是法身。」亦與彼同，故不別說。或說四身。《楞伽經》說「一應化佛、二功德佛、三智慧佛、四如如佛。」初是化身；次二受用身，福、慧異故分成二種；後是法身。《金光明經》亦說有四：有化身非應身，如來已般涅槃，以願自在力故，如是之身即是化身。此說如來雖般涅槃，以願自在，為物所現龍、鬼等身，是趣攝故，非現佛身，名化非應。有應身非化身，是地前身，即前應身，但為地前諸菩薩等，所現佛身依定而起，現佛形故，非五趣攝，名應非化，四善根中所見大千應身佛也。三亦應亦化身，住有餘涅槃如來之身，謂為二乘、四十心位所現佛身，現相修成依三昧起，現佛形相，故名為應。現人同類有諸苦等，亦名為化。四非應非化身，是佛法身。觀此經文，前三是化，後是法身及自受用。不說為化十地菩薩他受用身，理亦定是應身非化。由地前位四善根中所見大千一主應身，非是趣類，是應非化。他受用身亦此句攝，舉初顯後略而不論。不爾，彼身何句所攝？化非應中，但說如來已般涅槃，願力所現。不說佛在所現化身，主在起化易而可知，主無化起難而說故。即彼經說，是第一身依應身顯，是第二身依法身顯。法身真實無有依處。既說化身依應身顯，無應起化故說為難。《佛地論》中亦說四種：一受用非變化，謂自利分實受用身。二變化非受用，謂變化身，為化地前雜類生故，或麁或妙，或令歡喜或令怖畏，改轉不定，但名變化不名受用，不必令受現法樂故。三亦受用亦變化，謂為地上菩薩所現種種化身，令諸菩薩受法樂故，隨時改轉不決定故。四非受用非變化，謂自性身。

Or they are explained as three. The Suvarṇaprabhāsa-sūtra says: "First, the transformation body (nirmāṇakāya); second, the response body (saṃbhogakāya/saṃbaddhakāya); third, the Dharma body (dharmakāya)." Within that sūtra there are seven successive points explaining the reasons for positing three. First, on the basis of the response and transformation bodies, nirvāṇa with residue is expounded; the bodies manifested resemble the truth of suffering because there is an extant residue. On the basis of the latter Dharma body, nirvāṇa without residue is expounded, because all extant residue has been completely exhausted. Second, on the basis of the three bodies, non-abiding nirvāṇa is expounded: the two bodies are not substantial, do not abide from moment to moment, and appear repeatedly; because they are unfixed, they do not abide in nirvāṇa. The Dharma body is real, tranquil and free from marks, and has never appeared; because it is eternally settled, it does not abide in saṃsāra. In the previous two meanings, having extant residue and not abiding in nirvāṇa divide the response and transformation bodies. Because abiding in non-residue and not abiding in saṃsāra contain both phenomena-as-tathatā and the wisdom of tathatā, they are also divided into two; yet because these are merely the basis of qualities and virtues, they are collectively called the Dharma body. For the sake of sentient beings, the two marks of manifesting as a Buddha and not as a Buddha differ, so they are divided into response and transformation. Third, because all ordinary beings possess three marks, they have bondages and hindrances and are distant from the three bodies; to reverse these, three bodies are exclusively spoken of: 1. The mark of conceptual discrimination, which refers to the two phenomena and two selves of the parikalpita (imputed nature); appearing in accord with delusion, it keeps one distant from the transformation body. 2. The mark of other-dependence (paratantra), where the defiled marks of the grasper and the grasped appear, keeping one distant from the response body. 3. The mark of perfection (pariniṣpanna), where marks have not yet subsided with respect to the real principle and wisdom, keeping one distant from the Dharma body. In this order, because one cannot comprehend, extinguish, or purify these marks, one does not attain the three bodies. If one can comprehend, extinguish, and purify the three marks, one is fully endowed with the three bodies. Fourth, because ordinary beings have not yet eradicated the three minds, they are distant from the three bodies: 1. The mind that initiates actions; 2. The mind based on the root; 3. The root mind. Relying on the paths of suppression, the mind that initiates actions is exhausted; because the mind that initiates actions ceases, the transformation body is revealed. This means that all minds associated with the kleśas of seeing and cultivation are called the mind that initiates actions; because they give rise to various karmas and fruits, they are called the mind that initiates actions; being the root of saṃsāra, they hinder the bodies that accord with sentient classes. By the suppression and eradication of the path of cultivation, kleśas are brought under control; therefore it is said that relying on the paths of suppression, the mind that initiates actions is exhausted. Because the mind that initiates actions ceases, the transformation body that accords with sentient classes is revealed. The mind associated with wholesome and unwholesome karma is called the mind based on the root, because karma is the foundational support for rebirth in destinies. If one cultivates the noble path, one severs karma; therefore it is said that relying on the paths of severing, the mind based on the root is exhausted. Because the mind based on the root ceases, the response body manifesting as a Buddha is revealed. The mind associated with the painful fruits of the three realms of existence is called the root mind, because it is the fundamental nature of saṃsāra itself. When the anāsrava path is perfected and the wisdom of the two emptinesses is fulfilled, only then is the fundamental painful fruit of sāsrava extinguished. Therefore it is said that relying on the superior path of uprooting, the root mind is exhausted. Because the root mind ceases, one attains the Dharma body of tathatā and the wisdom of tathatā. The meaning intended by that sūtra is: those whose kleśas flare up and do not repent and extinguish them do not see the transformation body that accords with the classes of the five destinies; if they repent and extinguish them, they attain sight of the transformation body. Even if they repent their kleśas, those whose karma flares up do not see the response body; those who bring evil karma to rest see the response body manifesting as a Buddha. Those who have not partially or entirely extinguished the painful fruits of the two kinds of death do not see the Dharma body; if they partially or entirely eliminate them, they accordingly attain sight of the Buddha's Dharma body, because they can partially or entirely achieve the two wisdoms and realize the two principles. Fifth, in the first body, all Buddhas share identical acts with all Buddhas, uniformly being able to manifest those transformation activities according to the classes of beings, so as to bring afflictions under control. In the second body, they share an identical intent with all Buddhas, uniformly manifesting Buddha-bodies, so as to cause followers of the three vehicles to enter the path and sever all karmas as appropriate. In the third body, they share an identical essence with all Buddhas, because the conditioned and unconditioned essential natures of all qualities and virtues are identical and without difference across all Buddhas. Sixth, because the hindrance of kleśas is purified, one can manifest the response body; because the hindrance of karma is purified, one can manifest the transformation body; because the hindrance to knowledge is purified, one can manifest the Dharma body. Seventh, just as lightning arises dependent on empty space, and light arises dependent on lightning, so too the response body arises dependent on the Dharma body, and the transformation body arises dependent on the response body. Therefore, supreme purity of nature gathers the Dharma body, purity of wisdom gathers the response body, and purity of samādhi gathers the transformation body. Now, to aid in explaining this meaning, there are four further explanations. Considering the bodies of the Buddha, one should properly speak of only two: first, internal intrinsic real virtues, which is to say that tathatā and the wisdom of tathatā are collectively called the Dharma body; second, manifesting appropriately for the sake of the beings to be transformed, which is collectively called the response body. However, among the beings to be transformed, there are those for whom it is appropriate to see the Buddha-body and enter the path, and those for whom it is not appropriate to see it and who receive transformation invisibly; therefore they are divided into two, called response and transformation. Together these form the three bodies. Second, also considering its intention, four bodies should be spoken of: tathatā is called the nature body (svābhāvikakāya), and the wisdom of tathatā is called the reward body (saṃbhogakāya), because principle and phenomena are distinct, because it is the real nature of phenomena, and because it is born of cultivation as a cause. The two bodies manifested for the benefit of others are as before. Yet because the meaning of real virtue is identical, principle and wisdom are merged, and self-benefit is undifferentiated, the nature Buddha and reward Buddha are collectively called the Dharma body. Because provisional virtuous marks differ, manifestations differ according to capacity, and the benefit for others is either visible or concealed, they are divided into response and transformation. Thus they form three Buddhas, neither fewer nor more. Third, furthermore, the categories of hindrances are broadly of two types: first, the category of the hindrance of kleśas; second, the category of the hindrance to the knowable. In order to suppress and extinguish the active manifestations of the categories of the two hindrances, the transformation body is revealed. In order to sever the seeds of the categories of the two hindrances, the response body is revealed. In order to permanently extinguish the latencies of the categories of the two hindrances, the Dharma body is revealed. Having those three, one does not attain the three bodies; to sever the three, the Buddha manifests the three bodies. Fourth, furthermore, according to the explanation of the Suvarṇaprabhāsa, one who enters the Tathāgata stage attains supreme purity on account of three kinds of purities: 1. Purity from kleśa, which can give rise to the transformation body, because there is no contention and it transforms according to the class of beings. 2. Purity from suffering, which can give rise to the response body, because it is free from all suffering and manifests equal enlightenment. 3. Purity of marks, which can reveal the Dharma body, because it is free from grasping at subject and object and realizes the wisdom of principle. The former two are the hindrance of afflictions, while the latter one is the hindrance of knowledge. As for the three bodies spoken of in the Buddhabhūmi-sūtra and elsewhere, there are broadly four explanations: First, because sentient beings in the past contemplated deceptive objects, their minds were perpetually deluded and dark, creating karma and undergoing suffering. To invert and oppose this, the first two bodies are taught: one inverts falsehood to reveal truth, and the second turns delusion into wisdom. The true object free from entanglements is called the Dharma body; real wisdom free from darkness is called the enjoyment body (saṃbhogakāya). Principle and wisdom are difficult to fathom and cannot be understood briefly; only then are coarse principle and wisdom manifested for the sake of sentient beings, which is called the transformation body (nirmāṇakāya), causing them to first understand the coarse and later realize the subtle. Second, the category of the hindrance of kleśas can hinder nirvāṇa; this very nirvāṇa is also called the Dharma body. Thus the Śrīmālādevī-sūtra says: "The One Vehicle is the Mahāyāna, the Mahāyāna is the Buddha-nature, the Buddha-nature is the Dharma body, and the Dharma body is the realm of nirvāṇa. Kleśa by nature binds; nirvāṇa by nature liberates. Because their natures are opposed, by severing [kleśas] one attains the Dharma body. The category of the hindrance to the knowable hinders the enjoyment body; only by removing the increase of ignorance does one attain real wisdom. Delusion and wisdom are contrary to each other; by severing the hindrance to the knowable, one attains the enjoyment body." This enjoyment body is also called bodhi, because the Bodhisattvabhūmi explains that both bodhi and the severing of bodhi are called bodhi. In order to cause the three vehicles to attain these two, the transformation body is then manifested. Third, the Buddha possesses three virtues, namely wisdom, severing, and grace; to reveal these three, the three bodies—Dharma, reward, and transformation—are spoken of. Fourth, the fruits of cultivation are broadly of two kinds: first, the Dharma bliss that is experienced; second, that which is able to experience Dharma bliss. Having attained this for oneself, and as an expedient to cause others to attain it, the three bodies are taught. Asanga's *Vajracchedikā-ṭīkā* says: "There are three bodies: 1. The Dharma body of verbal teaching, which is the teaching of prajñā. 2. The Dharma body attained through the mark of wisdom, which is the wisdom of bodhi. 3. The Dharma body attained through the mark of merit, which consists of the fruits of giving and so forth excluding wisdom, as well as the remaining dhyānas and other wholesome factors." The intention of that treatise is: because one hears the verbal teaching from the transformation body, it is the cause of the verbal Dharma body. When one is to attain the fruit of Buddhahood, it can produce the two Dharma bodies of wisdom and merit. The abiding place of these three is the markless principle of the tathatā Dharma body; both the former causal and resultant bodies can be realized only by relying on this body. Although that text also speaks of the abiding place of the physical body and the essence of the transformation body, the sūtra states that "one should not see the Tathāgata by means of the completeness of physical marks," refuting the physical body as not being the Buddha's true essence; therefore it is not discussed here. Because it does not negate the Dharma and reward [bodies], three are spoken of. The Śrīmālādevī-sūtra says that the wondrous physical body and so forth of the Tathāgata is the transformation Buddha; the inexhaustibility of the Tathāgata's form and so forth is the enjoyment Buddha; and the eternal abiding of all dharmas is the Dharma Buddha. Because this agrees with the meaning of the three Buddhas in Bodhisattva Vasubandhu's *Prajñāpāramitā-upadeśa* and other texts, it is not discussed separately here. Regarding the 'Duration of the Tathāgata's Life' chapter of the Lotus Sūtra, that treatise's commentary explains: "Leaving the Śākya palace is the transformation body; having attained Buddhahood countless kalpas ago in reality is the reward body; knowing and seeing the marks of the triple world as they truly are is the Dharma body." Because this also agrees with that, it is not discussed separately. Or four bodies are spoken of. The Laṅkāvatāra-sūtra says: "First, the response-transformation Buddha; second, the merit Buddha; third, the wisdom Buddha; fourth, the tathatā Buddha." The first is the transformation body; the next two are the enjoyment body, divided into two because merit and wisdom differ; the last is the Dharma body. The Suvarṇaprabhāsa-sūtra also states that there are four: There is a transformation body that is not a response body: when the Tathāgata has already entered parinirvāṇa, by the power of mastery over vows, such a body is a transformation body. This means that although the Tathāgata has entered parinirvāṇa, by mastery over vows, the bodies of nāgas, ghosts, and so forth manifested for beings belong to the destinies and do not manifest as a Buddha-body; hence it is called transformation and not response. There is a response body that is not a transformation body: this is the body prior to the grounds (bhūmi), which is the aforementioned response body; it is the Buddha-body manifested based on samādhi solely for bodhisattvas prior to the bhūmis; because it manifests the form of a Buddha and is not included among the five destinies, it is called response and not transformation; it is the response-body Buddha of the great trichiliocosm seen in the four wholesome roots. Third, there is a body that is both response and transformation: the Tathāgata's body abiding in nirvāṇa with residue; that is, the Buddha-body manifested for the two vehicles and the stations of the forty minds; appearing as accomplished through cultivation and arising based on samādhi, it manifests the physical marks of a Buddha, so it is called response; manifesting as of the same kind as humans with various sufferings and so forth, it is also called transformation. Fourth, there is a body that is neither response nor transformation: this is the Buddha's Dharma body. Examining the text of this sūtra, the first three are transformations, while the last is the Dharma body and the self-enjoyment [body]. It does not mention as transformation the other-enjoyment body [manifested for] bodhisattvas of the ten grounds; by reason it is also definitely a response body and not transformation. Because the response body of a single lord of the great trichiliocosm seen in the four wholesome roots prior to the grounds does not belong to the classes of destinies, it is response and not transformation. The other-enjoyment body is also subsumed under this clause; mentioning the first reveals the latter, so it was omitted from the discussion. Otherwise, under which clause would that body be subsumed? Under 'transformation and not response', it only speaks of what is manifested by the power of vows when the Tathāgata has already entered parinirvāṇa. It does not speak of the transformation body manifested while the Buddha is present: when the master is present, the arising of transformation is easy and understandable; when the master is absent, the arising of transformation is difficult, so it was spoken of. That sūtra says that the first body is revealed dependent on the response body, and the second body is revealed dependent on the Dharma body. The Dharma body is real and has no locus of dependence. Since it says that the transformation body is revealed dependent on the response body, giving rise to transformation when there is no response [body] is therefore explained as difficult. The Buddhabhūmi-śāstra also speaks of four kinds: 1. Enjoyment and not transformation, which refers to the real enjoyment body of the portion of self-benefit. 2. Transformation and not enjoyment, which refers to the transformation body; because it transforms miscellaneous classes of beings prior to the grounds, being coarse or wondrous, causing either joy or fear, shifting and unfixed, it is only called transformation and not enjoyment, since it does not necessarily cause them to experience the bliss of the present Dharma. 3. Both enjoyment and transformation, which refers to the various transformation bodies manifested for bodhisattvas on the grounds, because they cause those bodhisattvas to experience Dharma bliss, and because they change according to occasion and are not fixed. 4. Neither enjoyment nor transformation, which refers to the essential nature body (svābhāvikakāya).