大乘法苑義林章 7.8

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).