大乘法苑義林章 7
English (machine translation) 7
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- English
Contents
- 7.11 — 5 parts
7.1
Composed by Kuiji.
7.2
Forest of Meanings on the Three Bodies
7.3
The meaning of the three bodies is distinguished briefly by five sections: first, distinguishing the names; second, identifying the essence; third, expansion, contraction, rejection, and establishment; fourth, causes giving rise to the characteristics of the fruit; fifth, miscellaneous distinctions.
7.4
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.
7.5
Second, concerning the identification of the essential nature [of the bodies], there are six textual accounts in brief. First, one interpretation holds: Both the *Cheng weishi [lun]* and the *Buddhabhūmi[-sūtra-śāstra]* state that 'the Tathāgata’s bodies and lands of virtue are profoundly deep and subtle, neither existent nor non-existent, separated from all conceptual construction, cutting off all discursive proliferation, and not subsumed under the Dharma-teachings of dhātus, āyatanas, and so forth. Therefore, in the paramārtha-satya, being neither body nor non-body, how could there be three kinds? In reliance on saṃvṛti-satya, manifested in accordance with the capacities of sentient beings, three bodies are taught: the dharmakāya is the emptiness principle; the recompense body is the emptiness wisdom; and what is manifested to benefit creatures is called the transformation body.' Masters such as Bhāviveka all held this view. Second, one interpretation holds: The dharmakāya takes solely tathatā as its nature. Among the eighteen dhātus, only the last three are admitted as subsumed under the anāsrava. Therefore, through the predominance of the Buddha’s three dharmas—great samādhi, wisdom, and compassion—the sixth, seventh, and eighth consciousnesses together with their associated factors constitute the self-enjoyment body. In accordance with the needs of the ten stages, the wisdom of equality manifests the marks of the other-enjoyment body and pure lands. In accordance with the needs of the three vehicles, the wisdom of accomplishing activity can generate the marks of the transformation body and lands. Because these two bodies and lands are produced from subtle samādhi, they are subsumed under the rūpa of the dharmadhātu. Although the five consciousnesses of non-buddhas transform in dependence on these, because they differ in coarseness and subtlety, they are not subsumed under the five sense fields. The wisdom of accomplishing activity is associated either with the sixth or the seventh [consciousness]. If it is associated with the sixth, contemplating the specific and universal characteristics is called the wisdom of marvelous observation, while generating transformative functions is called the wisdom of accomplishing activity; their arising distinctly before and after does not contradict principle. Dividing them as functions of the same essence also incurs no fault. If it accompanies the seventh [consciousness], transforming the other-enjoyment is called the wisdom of equality, while generating transformations is called the wisdom of accomplishing activity. The Buddha is constantly in samādhi, whereas the nature of the five consciousnesses is scattered, so the first fifteen dhātus do not exist in the Buddha. Although one transforms the five consciousnesses to attain the wisdom of accomplishing activity, the essence of the wisdom of accomplishing activity is not the five consciousnesses. Just as by transforming saṃsāra one is said to attain nirvāṇa, yet that nirvāṇa is not subsumed under the five aggregates. Third, one interpretation holds: The Tathāgata's bodies and lands of virtue are subsumed as appropriate under the aggregates, āyatanas, and dhātus, all three of which admit of being sāsrava and anāsrava, up to the extensive explanation. Within this explanation there are four interpretations in brief: First, one interpretation holds: Both the *Cheng weishi [lun]* and the *Buddhabhūmi[-sūtra-śāstra]* say that the pure dharmadhātu is the svabhāvakāya. The *Buddhabhūmi-sūtra* states that pure tathatā is the svabhāvakāya. The *Mahāyānasaṃgraha*, in its treatment of the superiority of wisdom, says that by transforming and discarding the ālayavijñāna one attains the svabhāvakāya. The *[Mahāyānasūtra-]alaṃkāra* states that by transforming the eighth consciousness one attains the mirror wisdom. Therefore, combining these two dharmas makes the svabhāvakāya, while the wisdom of equality and the wisdom of marvelous observation constitute the saṃbhogakāya. The *Alaṃkāra* and other texts state that the wisdom of equality manifests the buddha-body for bodhisattvas in purely purified lands, and states that the wisdom of observation manifests mastery by teaching the Dharma and severing doubts in great assemblies; this demonstrates that these two wisdoms are for other-enjoyment. The *Alaṃkāra* further states that by transforming the active consciousnesses (pravṛttivijñāna) one attains the saṃbhogakāya; this demonstrates that these two wisdoms are for self-enjoyment, while the wisdom of accomplishing activity is the transformation body. The *Buddhabhūmi-sūtra* states that the wisdom of accomplishing activity manifests immeasurable kinds of inconceivable transformations in the lands of the ten directions. Moreover, because the superiority of wisdom comprehensively subsumes the three bodies, we know that all three bodies have real wisdom. This interpretation is incorrect. The *Buddhabhūmi-sūtra* states that the pure dharmadhātu is the svabhāvakāya, shared in common by all buddhas; it is eternally of self-nature, and is realized in part throughout the ten stages. If the mirror wisdom were the svabhāvakāya, this principle would not hold. The *Suvarṇaprabhāsa* states that both tathatā and the wisdom of tathatā are called dharmakāya. If the conditioned virtues were originally explained as the mirror wisdom being the dharmakāya, it should follow that text in holding that the factors of all four real wisdoms are the dharmakāya. Furthermore, it is said that by transforming the active consciousnesses one attains the saṃbhogakāya; if the wisdom of accomplishing activity were not saṃbhoga, it ought not to be an active consciousness. If the wisdom of accomplishing activity were the transformation [body], when the *Saṃdhinirmocana-sūtra* asks whether the transformation body is conscious or non-conscious, the sūtra should have definitively replied that the transformation body is conscious, because the Buddha's five consciousnesses are said to be this body. Why then does the sūtra state: 'One cannot say it is conscious, because it lacks a consciousness reliant on itself; nor can one say it is non-conscious, because it has a consciousness reliant on another'? From this we know that the essence of the transformation body is not real wisdom. Yet when examining the Buddha's body: principle and phenomena differ; coarse and subtle virtues are distinct; essence is one while functions differ. They are distinctly spoken of as three; how could one divide the four wisdoms to each separately constitute a body? Second, one interpretation holds: The *Cheng weishi [lun]* states that the pure dharmadhātu is the svabhāvakāya. The *Alaṃkāra* and other treatises state that the svabhāvakāya is intrinsically eternal. The *Buddhastotra-śāstra* states that the Buddha's svabhāvakāya is without origination or cessation. Asanga's *Vajracchedikā-śāstra* states that the merit of upholding and expounding that sūtra is the cause of realization for the Buddha's dharmakāya, and the cause of generation for the other two bodies; hence that sūtra says: 'All dharmas of all buddhas emerge from this sūtra; all Tathāgatas are born from this sūtra.' Various sūtras and treatises state that the ultimate transformation of the basis (āśrayaparāvṛtti) constitutes the dharmakāya, and the transformation of the basis is precisely pure tathatā; therefore we know that the dharmakāya has the dharmadhātu as its nature. However, regarding the statement that it is attained by transforming and discarding the storehouse consciousness, this means that by transforming and eliminating the coarse heaviness of the two hindrances in the eighth consciousness, one realizes tathatā and reveals the dharmakāya. The mention of the dharmakāya within the superiority of wisdom means that it is the support of that [wisdom] and its real nature; it is not truly subsumed under wisdom. The saṃbhogakāya has two: first, self-enjoyment; second, other-enjoyment. The real virtues within the four wisdom factors, and the eternal and pervasive form-body generated by the mirror wisdom, constitute the self-enjoyment [body]. The *Alaṃkāra* states that the great mirror wisdom is the enjoyment buddha. The *Mahāyānasaṃgraha* states that by transforming the active consciousnesses one attains saṃbhoga. Although transforming the storehouse consciousness actually attains saṃbhoga, because the *Mahāyānasaṃgraha* explains that transforming it reveals the dharmakāya, it briefly omits mentioning the attainment of saṃbhoga. Since the dharmakāya is said to be without origination or cessation, attained solely through the cause of realization, and is not matter, mind, and so forth, the factors of the mirror wisdom contradict this; if it were not saṃbhoga, under which body would it be subsumed? This saṃbhogakāya subsumes the Buddha's uncommon real conditioned virtues; therefore the real form and mind of the four wisdom factors are all self-enjoyment. The buddha-body manifested by the factors of the wisdom of equality is the other-enjoyment. The various physical marks manifested by the factors of the wisdom of accomplishing activity in accordance with various classes are the transformation body. Although the transformation body is said to be subsumed under the superiority of wisdom, it appears like wisdom or is produced by wisdom; its being called wisdom means its essence is not actually wisdom, but only that the wisdom of equality can manifest enjoyment, and the wisdom of accomplishing activity manifests the transformation body of the three karmas. It does not say that the two bodies are themselves the two wisdoms. Therefore, the two real wisdoms are subsumed under self-enjoyment, and the two manifested marks are called the two bodies. Although these two bodies are both the marks of the four wisdoms and manifested by the four wisdoms, because the physical marks manifested for the noble ones of the ten stages and the three vehicles prior to the stages differ in coarseness and subtlety, they are distinguished as two bodies. However, because the body manifested by the wisdom of equality resembles selflessness and equality, manifesting an increase in Dharma bliss to cause others to enjoy it, only the buddha-body manifested by equality is said to be other-enjoyment. Because the wisdom of accomplishing activity manifests an increase in the transformations of the three karmas, only the physical marks manifested by the wisdom of accomplishing activity are called the transformation body; thus it does not contradict principle. Third, one interpretation holds: The first fascicle of the *Suvarṇaprabhāsa-sūtra* states: 'How does a bodhisattva comprehend the transformation body? Good son! When the Tathāgata was formerly on the stage of cultivation, he cultivated various practices for sentient beings until his cultivation was fulfilled, up to the extensive explanation. In accordance with the intentions of sentient beings and according to their practice and realms without waiting for time to pass, he is able to manifest various bodily forms; this is called the transformation body. Good son! For the sake of bodhisattvas attaining penetration, these Tathāgatas speak of the true truth, up to the extensive explanation. Because it serves as the root for boundless buddha-dharmas, through the Tathāgata's associated tathatā and the aspirational power of the wisdom of tathatā, this body comes to be manifested, replete with the thirty-two marks, eighty minor signs, and a round nimbus of light behind the neck; this is called the response body (pratibimbakāya). Good son! In order to extinguish and eliminate all hindrances such as the kleśas, and in order to become replete with all wholesome dharmas, there is only tathatā and the wisdom of tathatā; this is called the dharmakāya. The first two bodies exist as conventional designations, while this third body is called truly existent, serving as the basis for the first two bodies. Because apart from the tathatā of dharmas and apart from non-conceptual wisdom, all buddhas have no other dharma. Why? Because all buddhas are fully endowed with wisdom, because all kleśas are ultimately eliminated, and because they have attained the pure buddha-ground. Therefore, the tathatā of dharmas and the wisdom of tathatā encompass all buddha-dharmas.' The intention of that sūtra is to state: The pure dharmadhātu, together with the eternal and pervasive form-body and the real conditioned and unconditioned virtues of the four wisdom factors, are called the dharmakāya, because they are the root of conditioned and unconditioned virtues. Due to the aspirational power of the Tathāgata's associated tathatā and wisdom of tathatā, the manifested marks, signs, and round nimbus—the body manifested for those prior to the stages, the three vehicles, and the bodhisattvas of the ten stages—are called the response body. The buddha-body manifested to transform the three vehicles and the other-enjoyment body manifested to transform the ten stages are both called response bodies, because they manifest buddha-bodies in response to the capacities and needs of others. When cultivation of aspirational practice is fulfilled, without waiting for time or place, manifesting bodies in the five destinies in accordance with the classes of sentient beings is called the transformation body, because it manifests transformations without manifesting a buddha-form. In the *Buddhabhūmi-sūtra*, the transformation bodies in the five destinies are also subsumed under the transformation body, because they mostly manifest supernatural transformations. The other-enjoyment body is also called the response body. The self-enjoyment body itself enjoys Dharma bliss, and is not manifested in response to capacities and needs; the other-enjoyment body can cause bodhisattvas to enjoy Dharma bliss. Though self and other differ, in experiencing bliss there is no distinction, so together they are called enjoyment. Although the self-enjoyment body is the root of conditioned virtuous dharmas, it is not shared in common by buddhas, being an individual entity; it is not the true nature of dharmas, not the svabhāvakāya, and not the root of virtues of the unconditioned realm, so it is not called the dharmakāya. Together with the *Suvarṇaprabhāsa*, each is based on a single rationale and they also do not contradict each other. Fourth, one interpretation holds: The *Buddhabhūmi[-sūtra-śāstra]* states: 'The pure dharmadhātu is the svabhāvakāya; the four wisdoms, associated and coexistent with their own nature, together with the eternal and pervasive form-body of real virtues, constitute the self-enjoyment body, because it is accomplished through cultivation over three incalculable eons.' The first fascicle of Vasubhandu's *Prajñāpāramitā[-sūtra-śāstra]* states: 'It is also called the recompense buddha; this is manifested for bodhisattvas of the ten stages. A portion of subtle marks serves as the other-enjoyment, in order to let bodhisattvas experience Dharma bliss. That which is manifested for sentient beings of the three vehicles, a portion of coarse marks, constitutes the transformation body; what the three vehicles prior to the stages should see is coarse, not real virtues accomplished through cultivation, but merely transformative function. Yet these two bodies are both marks of the four wisdoms; divided into two classes according to whether the sentient beings to be transformed should see coarseness or subtlety. The three vehicles prior to the stages rely only on transformative function to produce the aspiration and practice, but have not yet been able to realize broad and vast Dharma bliss; hence this transformation body is not called enjoyment.' Among these six interpretations, the first three accounts contradict principle, as is clearly evident from the treatises themselves. The fourth interpretation and the sixth account, though slightly different in wording, do not contradict each other in principle. In the fourth account, the two bodies are said to be subsumed according to the predominance of the two wisdoms, not that the two bodies are manifested solely by the two wisdoms. At first glance the texts differ, but in meaning there is truly no difference. In the fifth text of the sūtra, the meaning and principle are without fault. Thus, although praises and critiques form six accounts, three principles are free from error.
7.6
Third, regarding differentiation and combination, dismissal and establishment: in various sūtras and treatises, they are sometimes collectively called the single Buddha-jewel, because the three kinds—the awakened nature, the awakened marks, and the awakened function—equally fulfill awakening, and so are combined and named 'Buddha'. The *Nirvāṇa-sūtra* and others speak only of one dharmakāya, because the true essence of the three jewels is identical.
7.7
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.'
7.8
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).
7.9
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.
7.10
Fascicle 568 of the Great Prajñāpāramitā Sūtra also speaks of ten bodies: 1. the equal body, 2. the pure body, 3. the inexhaustible body, 4. the well-cultivated body, 5. the dharmatā body, 6. the body free from vitarka and vicāra, 7. the inconceivable body, 8. the tranquil body, 9. the empty-space body, and 10. the wondrous-cognition body. The Buddha told Saiśreṣṭha: 'In the first bhūmi, one attains the equal body, thoroughly penetrating the dharmatā and being free from all crooked views into equality. In the second bhūmi, one attains the pure body, being free from infractions and loss of morality into purity. In the third bhūmi, one attains the inexhaustible body, being free from desire, greed, and hostility, and attaining superior meditative absorption. In the fourth bhūmi, one attains the well-cultivated body, constantly and diligently cultivating the bodhipakṣadharma. In the fifth bhūmi, one attains the dharmatā body, observing the principles of the truths and realizing the dharmatā. In the sixth bhūmi, one attains the body free from vitarka and vicāra, observing the principle of dependent origination and leaving vitarka and vicāra behind. In the seventh bhūmi, one attains the inconceivable body, completing the cognitive practice of skillful means. In the eighth bhūmi, one attains the tranquil body, being free from all afflictive matters of conceptual proliferation. In the ninth bhūmi, one attains the empty-space body, the physical marks being inexhaustible and pervading everywhere. In the tenth bhūmi, one attains the wondrous-cognition body, perfecting the cultivation of omniscient knowledge.' Saiśreṣṭha asked: 'Is there no difference between the bodies of Buddhas and bodhisattvas?' The Buddha told Saiśreṣṭha: 'The bodies have no difference; the merits differ. Because all dharmas share the same dharmatā, the bodies do not differ. As for the difference in merits, the Buddha is fully equipped with merits, while bodhisattvas are not. For example, whether a jewel is fully adorned or not adorned, the jewel itself does not differ.' He explained the analogies extensively. That says that the realized Dharma body has no difference, while the cognitive bodies of merits that can realize it differ. With a Buddha it is not so: the body that can realize also has no difference. Now, these ten bodies are all subsumed under the Dharma body; according to the differing merits of realization in the ten bhūmis, ten kinds are spoken of. Although there is no text stating that the bodhisattva's retribution body also has ten kinds, in principle there are also ten transformation bodies responsive to sentient beings. Since merits and functions differ, their names should also differ; by analogy with the ten Dharma bodies of the realized principle, the designation of the ten bhūmis is precisely the name of the retribution body, 'bhūmi' being the name for the stages of cognition of the selflessness of dharmas and so forth. Therefore, the Suvarṇaprabhāsa-sūtra says: 'This first Buddha body, because it accords with the thoughts of sentient beings in many ways, manifests various forms. Therefore it is spoken of as many, manifesting various forms and classes such as monkeys. The second Buddha body, because the disciples have a single intention, manifests a single form; therefore it is spoken of as one, manifesting the form of a Buddha because the disciples delight in seeing it. The third Buddha body transcends all marks and is not the realm of grasping at marks; therefore it is spoken of as neither one nor two, because numbers such as one and two are all grasping at marks. Furthermore, tathatā is not two, and the cognition of tathatā is not one; therefore the Dharma body is neither two nor one.'
7.11.1
Fourth, regarding the marks of the fruit arising from the cause: The Mahāyānasaṃgraha and others state one kind of cause. Fascicle six of that treatise states: 'How should entry into the marks of the knowable be seen? Through the perfuming of extensive hearing, whose basis is not subsumed under the ālayavijñāna,' and so forth. It also says: 'By what is one able to enter? By being sustained by the power of roots of goodness,' and so on at length, 'because the perfuming of extensive hearing is of the nature of seeds of the supramundane mind.' This refers to initially cultivating the four superior practices: 1. associating with virtuous friends as the superior condition, 2. hearing the correct Dharma, 3. proper reflection, and 4. practicing as taught. The latter three are internal practices; internal practices must be preceded by the perfuming of extensive hearing, for one of little hearing cannot possibly obtain them. Regarding this seed of extensive hearing, the Cheng weishi lun and other texts have briefly three explanations: 1. Solely newly perfumed: only sāsrava seeds act as the direct cause to directly produce the anāsrava. Although this has been extensively refuted in the Weishi lun, it relies on Yogācārabhūmi, fascicle 52: 'Question: If all impressions subsume all seeds and are further called universally active heavy defilements, from what seeds do supramundane dharmas arise? If one says that they arise taking the seed of the nature of heavy defilements as their seed, that is unreasonable.' Thus it is known that the sāsrava is not the direct cause that directly produces anāsrava dharmas. 2. Solely originally existent: all anāsrava seeds before generating the [bodhi] resolve are called the natural lineage, and after generating the resolve are called the acquired lineage, because perfuming their function causes them to gradually increase. Before the path of seeing, sāsrava hearing and perfuming can produce active manifestations while the anāsrava has not yet arisen; taking these two together is called the roots of goodness conducive to liberation and to definitive penetration. Therefore the Abhidharmasamuccaya-vyākhyā says: 'Although the roots of goodness conducive to definitive penetration are abandoned in the path of cultivation, they are nevertheless established as being subsumed under the truth of the path of anāsrava nature.' Only after the path of seeing do the anāsrava seeds generate active manifestations; before the eighth bhūmi the two kinds arise mixed together; after attaining Buddhahood, all sāsrava wholesome dharmas and the causal anāsrava are both transformed and eliminated, and the fruitional anāsrava arises in perfection. Thus the Nirvāṇa-sūtra says: 'Relinquishing impermanent form, one attains permanent form; feeling, perception, karmic formations, and consciousness are also like this.' Now observing that position, only old seeds produce active manifestations, and active manifestations do not newly perfume seeds at all. This has also been extensively refuted in the Weishi lun. 3. Seeds are of both kinds: originally existent and newly perfumed. Prior to the path of seeing it is the same as the second explanation; after the path of seeing, originally existent anāsrava seeds generate active manifestations, and new active manifestations in turn perfume into new seeds. There are briefly two meanings: the first is transformation through extinction, and the second is transformation into equivalence. As for the meaning of transformation through extinction: just as in the stages of the Mahāyāna from beginningless time, the superior wholesome and anāsrava wholesome seeds of preparation, not having met the conditions, are all only of the lower grade. Prior to the path of seeing, with the sāsrava hearing and perfuming as the superior condition, the lower anāsrava seeds are assisted and gradually caused to increase, reaching the stage of the path of seeing to produce lower active manifestations, which active manifestations in turn perfume lower-grade seeds, with the cultivation of the path of seeing serving as the condition. Reaching the stage of the path of cultivation, in the preceding moment the lower seeds of the path of seeing cease, and the middle seeds of the path of cultivation arise and generate middle active manifestations, which active manifestations in turn perfume middle-grade seeds, with the cultivation of the path of cultivation serving as the condition. Reaching the ultimate stage, in the preceding moment the middle-grade anāsrava seeds cease, and in the subsequent moment the upper-grade anāsrava seeds arise; having no basis [for further perfuming] and the path being perfected, they are no longer perfumed. Originally being of only one grade, the inferior ceases and the superior arises; hence it is called transformation through extinction. Because of subsequent cultivation, the preceding of the same category cannot serve as a cause of the same category to induce a subsequent fruit of the same category; thus, the lower, middle, and upper-grade anāsrava seeds of each successive bhūmi, as well as the lower, middle, and upper-grade sāsrava seeds of superior preparation in each stage, should all be understood accordingly. Reaching the Buddha stage, there is only the perfected upper grade of the anāsrava; the middle and lower anāsrava and all sāsrava are entirely abandoned and ceased, which is why the sūtra speaks of relinquishing impermanent form and so on. As for transformation into equivalence: by nature, seeds all have three grades. Because one initially cultivates the lower, upon reaching the path of seeing, the lower-grade anāsrava seeds produce active manifestations, which in turn perfume lower-grade seeds; without cultivation, they would spontaneously produce the lower. Because of cultivation, upon reaching the path of cultivation, the middle-grade seeds produce middle active manifestations, which in turn perfume middle-grade seeds, and the preceding lower grade is also transformed into the middle; if not cultivated, they would spontaneously produce the middle. Because of cultivation, upon reaching the Buddha stage, the upper-grade seeds produce upper active manifestations; because the path is already perfected and there is nothing to be perfumed, they are no longer perfumed. The middle-grade seeds are all transformed into the upper grade, and the preceding middle and lower seeds no longer continue, becoming equivalent to the subsequent superior; hence it is called transformation into equivalence, which is why the sūtra says that one relinquishes impermanent form and so on. From the viewpoint of its own category, it can be called transformation through extinction; the term 'transformation into equivalence' is used from the viewpoint of other, different categories. Regarding this seed of hearing and perfuming: prior to the path of seeing, sāsrava seeds act directly as the direct cause to produce active manifestations, and active manifestations act as the direct cause to perfume and form seeds in turn. Toward anāsrava seeds and other supramundane dharmas, they serve as the sovereign condition, being sustained by anāsrava seeds. The various sāsrava seeds induce superior karmic maturation, not creating uninterrupted karma, not falling into evil destinies, and so forth. Because sāsrava dharmas assist the anāsrava, supramundane anāsrava active manifestations will arise. After the path of seeing, anāsrava seeds directly serve as the direct cause to produce anāsrava active manifestations, and serve as the sovereign condition for sāsrava dharmas, causing sāsrava goodness to induce the fruit of the ten kings. The various sāsrava wholesome dharmas assist the anāsrava, mutually increasing in clarity to realize the dharma of disjunction, up until the attainment of Buddhahood, where the sāsrava is entirely eliminated and the purely anāsrava remains, with any taking of rebirth relying solely on manifestation. Regarding this perfuming of hearing: prior to the path of seeing, after hearing the Dharma of cognitive wisdom concerning the principles and meanings resembling the Dharma, one repeatedly gives rise to reflection, up to cultivating within equipoise in the four roots of goodness. Reaching the stage of the path of seeing, the realizing cognition arises and perfumes and activates seeds; the active cognition produced and the physical marks manifested serve as the cause of the enjoyment body, and the clarity of the realized principle serves as the cause of the Dharma body. Therefore, the Śrīmālā[-sūtra] says: 'Those who do not doubt the tathāgatagarbha enveloped by the store of immeasurable kleśas also do not doubt the Tathāgata's Dharma body emerged from the envelope of the store of immeasurable kleśas.' Because two causes are cultivated, two bodies are further obtained. The transformation body is generated solely by the perfuming and cooking of great compassion and the power of vows cultivating the preceding two causes. The Suvarṇaprabhāsa says that the first body is manifested relying on the saṃbhogakāya, and the second body is manifested relying on the dharmakāya; because the dharmakāya is without reliance, it is stated to be tathatā and the cognition of tathatā. The great bodhicitta takes roots of goodness as its essence; roots of goodness are precisely the nature of great bodhi. The Mahāprajñāpāramitopadeśa says: 'Both cognition and the locus of cognition are called prajñā.' The 'Bodhisattvabhūmi' says: 'Both bodhi and the abandonment of bodhi are called bodhi; those roots of goodness are precisely the seeds of the perfuming of extensive hearing.' Sūtras such as the Nirvāṇa state: 'There are two kinds of causes: first, the generating cause, like a sprout producing a stem;'
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- 大乘法苑義林章 — Classical Chinese