華嚴一乘教義分齊章 3.67

3.67

義中，先約法身，或唯真境界為法身，如《佛地論》五種法攝大覺地，清淨法界攝法身，四智攝餘身。此約始教說。或唯妙智為法身，以本覺智故，修智同本覺故，如《攝論》無垢無罣礙智為法身。《金光明》中四智攝三身，以鏡智攝法身故；或鏡智合為法身，以境智相如故，如梁《攝論》云「唯如如及如如智獨存，名為法身。」此上二句約終教說。或境智俱泯為法身，如經云「如來法身非心非境。」此約頓教說。或合具前四句，以具德故；或俱絕前五，以圓融無礙故。此二句如〈性起品〉說，此約一乘辯。次別約釋迦身明者，此釋迦身或是化非法報，如始教說。或有是報非法化，如同教一乘及小乘說，但深淺為異也。或是法非報化，如頓教說。或亦法亦報化，總如三乘等說。或非法非報化，如別教一乘，是十佛故也。

Regarding the meanings, first in terms of the dharma body: some hold that solely the true realm of objects is the dharma body, as in the Buddhabhūmi-śāstra where five kinds of dharmas subsume the stage of great awakening, the pure Dharma realm subsumes the dharma body, and the four gnoses subsume the remaining bodies. This is spoken according to the initial teaching. Or some hold that solely wondrous gnosis is the dharma body, because it is gnosis of original awakening and cultivated gnosis is identical to original awakening, as in the Mahāyānasaṃgraha where the taintless and unobstructed gnosis is the dharma body. In the Suvarṇaprabhāsa, the four gnoses subsume the three bodies, because the mirror-like gnosis subsumes the dharma body; or the mirror-like gnosis combines [with the object] as the dharma body, because object and gnosis are mutually suchlike, as the Liang translation of the Mahāyānasaṃgraha states: "Only suchness and the gnosis of suchness remain alone, which is named the dharma body." These two preceding propositions are spoken according to the final teaching. Or some hold that object and gnosis are both eliminated as the dharma body, as the sūtra states: "The Tathāgata's dharma body is neither mind nor object." This is spoken according to the sudden teaching. Or it completely possesses the preceding four propositions, because it possesses all virtues; or it entirely transcends the preceding five, because it is perfectly fused and unobstructed. These two propositions are as spoken in the "Chapter on the Arising of the Tathāgata's Nature"; this is explained according to the One Vehicle. Next, specifically explaining in terms of Śākyamuni's body: this body of Śākyamuni is either transformation and not reward or dharma, as spoken in the initial teaching. Or it is reward and not dharma or transformation, as spoken in the common teaching of the One Vehicle and in the Hīnayāna, differing only in depth. Or it is dharma and not reward or transformation, as spoken in the sudden teaching. Or it is both dharma and both reward and transformation, generally as spoken in the Three Vehicles and so forth. Or it is neither dharma nor reward nor transformation, as in the distinct teaching of the One Vehicle, because it is the ten buddhas.