大乘法苑義林章 7.9

7.9

又《華嚴經》說有十佛。一無著佛，安住世間成正覺故。《佛地論》中亦說十佛，彼名現等覺佛。二願佛，願出生故。彼名弘誓願佛。三業報佛，信成就故，諸行皆因信最初起，是故偏說。彼名業異熟佛。四持佛，隨順世間不斷絕故。彼名住持佛。五涅槃佛，示涅槃故。彼名變化佛。六法界佛，於一切處無不現故。七心佛，善安住故。二名同彼。八三昧佛，成就無量功德無所著故。彼名定佛。九性佛，善決定故。彼名本性佛。十如意佛，以普覆故。彼云隨樂佛。前五世俗，後五勝義，隨其所應三身所攝。五世俗者，變化身攝。五勝義中，法界本性，法身所攝。餘三受用，於變化中現成正覺示般涅槃，立初及第五；示修正行及發助願而得勝果，立第二第三；般涅槃後形像舍利住持不絕，故立第四。化佛隨增，故立此五。於法身中，功德法本及三身本性，分成法界及本性佛。自受用身，異世間識，及起功德，分成心佛及與定佛。他受用身名隨樂佛。故雖三身，分成十種。

Furthermore, the Avataṃsaka-sūtra speaks of ten Buddhas: First, the Buddha of non-attachment, because he abides in the world and realizes right awakening. In the Buddhabhūmi[-sūtra]-śāstra, ten Buddhas are also spoken of; there he is called the Buddha of actual equal awakening. Second, the Buddha of vows, because he arises from vows. There he is called the Buddha of vast vows. Third, the Buddha of karmic retribution, because of the accomplishment of faith; all practices initially arise on account of faith, which is why this is specifically stated. There he is called the Buddha of karmic maturation. Fourth, the Buddha of upholding, because he accords with the world without interruption. There he is called the Buddha of maintenance. Fifth, the Buddha of nirvāṇa, because he manifests nirvāṇa. There he is called the transformation Buddha. Sixth, the Buddha of the dharmadhātu, because there is nowhere he does not manifest. Seventh, the Buddha of mind, because he is well established. These two names are identical to those therein. Eighth, the Buddha of samādhi, because he accomplishes immeasurable merits and is without attachment. There he is called the Buddha of meditative absorption. Ninth, the Buddha of nature, because he is well determined. There he is called the Buddha of original nature. Tenth, the Buddha of wish-fulfillment, because he covers all universally. There he is called the Buddha according with delight. The first five are saṃvṛti and the latter five are paramārtha; each is subsumed under the three bodies as appropriate. The five of saṃvṛti are subsumed under the transformation body. Among the five of paramārtha, [those of] the dharmadhātu and the original nature are subsumed under the Dharma body. The remaining three are [the bodies of] enjoyment: manifesting the realization of right awakening and manifesting parinirvāṇa within transformation establish the first and the fifth; demonstrating the cultivation of correct practice and giving rise to assisting vows to obtain the superior fruit establish the second and the third; and after parinirvāṇa, the enduring maintenance of images and relics establishes the fourth. These five are established according to the predominance of transformation Buddhas. Within the Dharma body, the basis of meritorious dharmas and the original nature of the three bodies are divided into the dharmadhātu Buddha and the original nature Buddha. The self-enjoyment body, distinct from worldly consciousness and generating merits, is divided into the mind Buddha and the samādhi Buddha. The other-enjoyment body is called the Buddha according with delight. Therefore, although there are three bodies, they are divided into ten kinds.