大乘入道次第 1.72

1.72

二明相攝者，此之三身，而與五法相攝云何？答：真如一種，攝於法身。所以者何？准《讚佛論》、《解深密經》、《瑜伽論》、天親《般若論》等，皆云法身無生無滅，唯真如體無生滅故。又《佛地》、《對法》、《攝大乘》等，言佛法身諸佛共有，唯真如理諸佛共有，餘即不爾。若爾，何故《攝論》中云「轉去藏識得法身」耶？答：第八識中含二障種。謂由能滅此二障種，方顯法身。據此故說轉藏識得，實非以識為法身也。二以圓鏡等四智之中真實功德，鏡智所起常遍色身，攝自受用。何以知者？《莊嚴論》說：「大圓鏡智是受用身」，《攝論》亦云：「轉諸轉識得受用身」。故知，總以四智心品實有色心為受用體。三以平等智所現佛身攝他受用，成所作智所現隨類種種身相攝變化身。此之二身所有色心皆似非實。何所以然？皆為化他方便示現故，不可說實智為體。

Second, explaining their mutual subsumption: how do these three bodies mutually subsume the five dharmas? Answer: Tathatā alone subsumes the dharmakāya. Why is this? Based on the *Zanfo lun*, the Saṃdhinirmocana-sūtra, the Yogācārabhūmi-śāstra, Vasubandhu's *Prajñāpāramitopadeśa*, and other texts, all state that the dharmakāya is without arising and without cessation, and only the substance of tathatā is without arising and cessation. Furthermore, the Buddhabhūmi-śāstra, the Abhidharmasamuccaya-bhāṣya, the Mahāyānasaṃgraha, and other texts state that the Buddha's dharmakāya is shared in common by all Buddhas, and only the principle of tathatā is shared in common by all Buddhas, whereas the others are not. If so, why does the Mahāyānasaṃgraha state that "transforming the ālayavijñāna one obtains the dharmakāya"? Answer: The eighth consciousness contains the seeds of the two obstacles. Because it is by eradicating these seeds of the two obstacles that the dharmakāya is revealed, based on this it is said that it is obtained by transforming the ālayavijñāna; in truth, consciousness is not the dharmakāya. Second, through the real virtues within the four wisdoms, such as the mirror-like wisdom, and the permanent and pervasive form body generated by the mirror-like wisdom, the self-enjoyment body is subsumed. How is this known? The Mahāyānasūtrālaṃkāra states: "The great round mirror-like wisdom is the saṃbhogakāya," and the Mahāyānasaṃgraha also says: "Transforming the evolving consciousnesses one obtains the saṃbhogakāya." Therefore, it is known that the real form and mind of the mental categories of the four wisdoms are collectively the substance of the saṃbhogakāya. Third, through the Buddha-bodies manifested by the wisdom of equality, the other-enjoyment body is subsumed; and through the various bodily marks manifested in accordance with classes of beings by the wisdom of accomplishing activities, the nirmāṇakāya is subsumed. All form and mind possessed by these two bodies are apparent, not real. Why is this so? Because they are all expedient manifestations for the sake of transforming others, their substance cannot be said to be real wisdom.