大乘法苑義林章 7.4

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.