華嚴經明法品內立三寶章 1.18

1.18

第二、別相中，先明佛寶。若約世間人天所得，以有漏五蘊為體，以同世間，示黑象脚身及樹神身等。若小乘中，毘曇等宗有二佛：一、生身，謂父母生相好之形，是報無記，非可重故，不入佛寶。二、法身，以五分功德為法身，此中唯取無漏功德，謂道後盡智、無生智等；五蘊實法為佛寶體，以有漏功德非可重，故不入佛寶。或有漏及報相從名佛，於理無傷。又此宗中，於彼實法上假施人名，無別假人，如貧名富等。若成實等宗，五蘊功德等屬法寶攝，別說假人為佛寶體，以有假名行人為師匠益，要在假中故也。若三乘中三身佛，或以五聚法中一分為體，謂無為中真如、擇滅等為法身；色處為化身，以心無化義故；以無漏清淨八識心王、二十一心所，及不相應行中小分，并色法界所成假者等相，從總為受用體，此如《瑜伽》等說，此約始教之初說，亦是迴心聲聞教也。或以真如為法身，大定智悉為應身，色形為化身，如梁《攝論》說。或約五法攝大覺地，謂以清淨法界為法身，鏡智及平等智為受用身，作事智為化身，妙觀智通二身，此如《佛地論》說。此等約始教之終說，義當為直進人說。或唯以大智為三身體，如《攝論》以無垢無罣礙智為法身，以後得智為受用身，後得智之差別為變化身。或唯以真如為三身體，如《起信論》中真如三大內，以體、相二大為法身，用大為二身，此等約終教說。此中化身亦有化心，如大迦葉觀如來心，知向阿難，如是等。又《涅槃經》云「如來所化無量形類，各令有心。」故知有心。但前教生，故順小說。或唯一實性，離言絕慮為佛寶，亦不分三二等，此約頓教說。若依一乘，二種十佛既通三世間，即知用一切理事人法等總為佛寶體，仍皆就覺義說。若約所依，以海印三昧為體，亦即攝前諸教所明並在其中，以具同別二門故。餘可准知。

Second, among the distinct characteristics, we first clarify the Buddha Jewel. If according to what is attained by mundane humans and devas, it takes the contaminated five aggregates as its essence, manifesting in identity with the mundane world as a body with black elephant feet, the body of a tree spirit, and so forth. If within the Small Vehicle, traditions such as the Abhidharma have two buddhas: first, the birth body, which refers to the form endowed with marks and signs born of father and mother; this is karmic retribution and morally indeterminate, and not being venerable, it is not included in the Buddha Jewel. Second, the dharmakāya: taking the virtues of the five parts as the dharmakāya, this takes only uncontaminated virtues, namely the knowledge of exhaustion and the knowledge of non-arising after the path, and so forth; the real dharmas of the five aggregates are the essence of the Buddha Jewel, while contaminated virtues are not venerable and thus are not included in the Buddha Jewel. Or, contaminated [factors] and retribution forms are called Buddha by association, which does no harm to principle. Furthermore, within this tradition, the designation of a person is nominally applied to those real dharmas, and there is no separate nominal person, just as a poor person is called rich and so forth. If in traditions such as the Tattvasiddhi, the virtues of the five aggregates and so forth belong to the Dharma Jewel, and a separate nominal person is explained as the essence of the Buddha Jewel, because the nominal practitioner acts as a teacher and benefits others, and [such function] must reside within the nominal. If within the three bodies of the Buddha across the three vehicles, they may take one portion among the five categories of dharmas as essence: that is, among unconditioned dharmas, tathatā, cessation through deliberation, and so forth are the dharmakāya; the form-base is the nirmāṇakāya, because the mind has no meaning of transformation; taking the uncontaminated, pure eight consciousnesses as mind-kings, the twenty-one mental factors, a small portion of the non-concurrent formations, and the nominal entities composed of the form-dharmadhātu as together, in sum, the essence of the saṃbhogakāya—this is as explained in texts such as the Yogācārabhūmi, and this is explained in terms of the beginning of the initial teaching, being also the teaching for śrāvakas who turn their minds [to the Mahāyāna]. Or tathatā is the dharmakāya, great concentration and wisdom are entirely the response body, and the physical form is the nirmāṇakāya, as explained in the Liang Mahāyānasaṃgraha. Or, subsuming the stage of great awakening through the five dharmas: taking the pure dharmadhātu as the dharmakāya, the mirror-like wisdom and equality wisdom as the saṃbhogakāya, the action-accomplishing wisdom as the nirmāṇakāya, and the wondrously observing wisdom as spanning both bodies, this is as explained in the Buddhabhūmyupadeśa. These are explained in terms of the end of the initial teaching, whose meaning is directed at those who advance directly. Or great wisdom alone is taken as the essence of the three bodies: as in the Mahāyānasaṃgraha, undefiled and unimpeded wisdom is the dharmakāya, subsequently attained wisdom is the saṃbhogakāya, and the distinctions of subsequently attained wisdom are the transformation body. Or tathatā alone is taken as the essence of the three bodies: as in the Awakening of Faith, among the three greatnesses of tathatā, the two greatnesses of essence and attributes are the dharmakāya, and the greatness of function is the other two bodies; these are explained in terms of the final teaching. Here the nirmāṇakāya also possesses a transformed mind: as when Mahākāśyapa observed the Tathāgata's mind and knew it was directed toward Ānanda, and so forth. Furthermore, the Mahāparinirvāṇa-sūtra says: "The Tathāgata transforms into measureless types of forms, causing each to have a mind"; thus we know it has a mind. It is only because the previous teaching arose [in an earlier context] that it accommodated the Small [Vehicle]. Or, the one true nature alone, transcending speech and severed from thought, is the Buddha Jewel, without dividing into three or two and so forth; this is explained in terms of the sudden teaching. If relying on the One Vehicle, since the two kinds of ten buddhas span the three realms of existence, one knows that all principles, phenomena, persons, dharmas, and so forth are collectively used as the essence of the Buddha Jewel, yet all are spoken of with respect to the meaning of awakening. If in terms of what it relies upon, it takes the ocean-seal samādhi as its essence, which also subsumes everything clarified in the previous teachings within it, because it is endowed with both the common and distinct approaches. The rest may be inferred accordingly.