大乘入道次第 1.71

1.71

二，身相攝者，初辨於身，後明相攝。佛身不同，而有三種：一者，法身。謂諸如來真淨法界，具無邊際真淨功德，是一切法平等實性。即此實性，是大功德法所依止，名為法身，依止之義是身義故。又此法身，唯有真實常、樂、我、淨，離諸雜染，眾善所依，無為功德，無心色等差別相用。又正自利，寂靜安樂，無動作故。亦兼利他，為增上緣，令諸有情得利樂故。居法性土，雖此身土體無差別，而屬佛法，相性異故。據性名土，是所依止故。約相名佛，是能依止故。又此身土俱非是色，雖不可言形量大小，然隨相事其量無邊，譬如虛空遍一切故。以所遍法而無量故，其能遍法亦名無量。二，受用身。此有二種：一自受用身。謂諸如來三無數劫所集無邊真實功德，及淨色身，相續湛然。盡未來際，恒自受用廣大法樂。以自受樂，名自受用。又唯自利，不為於他說法等故。居自用土，由昔所修自利功德因緣成故。從初成佛，盡未來際，相續變為純淨佛土，周圓無際，眾寶莊嚴，自受用身常依而住。如淨土量，身量亦爾，眼等諸根及諸相好，一一無邊，由無限善根所引生故。又，功德智慧既非色法，雖不可說形量大小，依所證理及所依身，亦可說言遍一切處。二他受用。謂諸如來示現妙身，而為十地諸菩薩眾現通說法，決眾疑網，令彼受用大乘法樂，名他受用。又具無邊似色心等，利益他用化相功德。又唯利他，為他現故。居於自土，由昔所修利他無漏純淨佛土因緣成就，隨住十地菩薩所宜，變為淨土，或小或大，或勝或劣，前後改轉。他受用身依之而住，能依身量亦無定限。合此自他二受用身，總名受用。三，變化身。謂諸如來變現無量隨類化身，為未登地諸菩薩眾、二乘、異生，稱彼機宜現通說法，令各獲得諸利樂事，方便示現，名變化身。唯具無邊似色心等利樂他用化相功德，唯利他攝，為利他現故。居變化土，由昔所修利他無漏、淨穢佛土因緣成就，隨未登地有情所宜，化為佛土，或淨或穢，或小或大，前後改轉。佛變化身依之而住，能依身量亦無定限。

Second, concerning the mutual subsumption of the bodies, first the bodies are distinguished, and then their mutual subsumption is clarified. The Buddha's bodies are not identical, but are of three kinds: 1. The dharmakāya. This refers to the truly pure realm of phenomena (dharmadhātu) of all Tathāgatas, endowed with boundless, truly pure virtues, being the equal, real nature of all dharmas. This real nature is the basis upon which great virtuous dharmas depend, and is called the dharmakāya, because the meaning of "basis" is the meaning of "body" (kāya). Furthermore, this dharmakāya possess only the real permanence, bliss, self, and purity; it is free from all defilements, is the basis of all wholesome qualities, consists of unconditioned virtues, and lacks differentiated characteristics and functions such as mind and form. Moreover, it is primarily for self-benefit, peaceful, blissful, and without movement or action; yet it secondarily benefits others, acting as an empowering condition (adhipati-pratyaya) so that all sentient beings obtain benefit and bliss. It abides in the land of the nature of phenomena; although this body and land are not different in substance, they pertain to the Buddha's qualities, since characteristic and nature are distinct. In terms of nature it is called a land, because it is that on which things depend; in terms of characteristics it is called the Buddha, because it is that which depends. Furthermore, neither this body nor this land is material form; although one cannot speak of their size, shape, or measure, in accordance with phenomenal characteristics their measure is boundless, just as space pervades all things. Because the dharmas pervaded are immeasurable, the dharmas that pervade them are also called immeasurable. 2. The saṃbhogakāya. This is of two kinds: (a) The self-enjoyment body. This refers to the boundless, real virtues and pure form body gathered by all Tathāgatas over three incalculable eons, continuously serene. Exhausting the limits of the future, it constantly enjoys for itself vast Dharma bliss. Because it enjoys bliss for itself, it is called the self-enjoyment body. Moreover, it is solely for self-benefit, not for expounding the Dharma to others and so forth. It resides in the self-enjoyment land, accomplished through the causes and conditions of self-benefiting virtues cultivated in the past. From the initial attainment of Buddhahood, exhausting the limits of the future, it continuously transforms into a purely clean Buddha-land, boundless in circumference and adorned with myriad jewels, wherein the self-enjoyment body constantly abides and dwells. As is the measure of the pure land, so is the measure of the body; the eyes and other faculties as well as all major marks and minor signs are each boundless, because they are brought about by limitless wholesome roots. Furthermore, since virtues and wisdom are not material dharmas, although one cannot speak of their size, shape, or measure, based on the principle realized and the body upon which they depend, they can also be said to pervade all places. (b) The other-enjoyment body. This refers to the wondrous body manifested by all Tathāgatas, in which they display supernormal powers and expound the Dharma for the assemblies of bodhisattvas of the ten grounds, resolving their nets of doubt, and enabling them to enjoy the Mahāyāna Dharma bliss; thus it is called the other-enjoyment body. It is also endowed with boundless, apparent material and mental virtues of manifested characteristics that function to benefit others. Moreover, it is solely for benefiting others, being manifested for the sake of others. It resides in its own land, accomplished through the causes and conditions of the uncontaminated, purely clean Buddha-land for benefiting others cultivated in the past; conforming to what is suitable for the bodhisattvas abiding on the ten grounds, it transforms into a pure land, either small or large, superior or inferior, changing through time. The other-enjoyment body abides and dwells dependent upon it, and the measure of the dependent body is likewise without fixed limits. These two bodies—self-enjoyment and other-enjoyment—are collectively called the saṃbhogakāya. 3. The nirmāṇakāya. This refers to the immeasurable transformation bodies manifested by all Tathāgatas in accordance with various classes of beings, for the sake of bodhisattva assemblies not yet on the grounds, followers of the two vehicles, and ordinary beings, displaying supernormal powers and expounding the Dharma in accordance with their capacities, enabling each to obtain benefits and bliss; being manifested as skilful means, it is called the nirmāṇakāya. It possesses only boundless virtues of manifested characteristics, such as apparent form and mind, that function to benefit and gladden others; it is subsumed entirely under the benefit of others, being manifested for the benefit of others. It resides in a transformation land, accomplished through the causes and conditions of the uncontaminated, pure or defiled Buddha-lands for benefiting others cultivated in the past; conforming to what is suitable for sentient beings who have not yet reached the grounds, it transforms into a Buddha-land, either pure or defiled, small or large, changing through time. The Buddha's nirmāṇakāya abides and dwells dependent upon it, and the measure of the dependent body is likewise without fixed limits.