人天眼目 5.6

5.6

金光明最勝王經云。一切如來有三種身。具足攝受阿耨菩提。化身者。如來昔在修行地中。為諸眾生。修種種法。得自在力。隨眾生意。隨眾生界。現種種身。是名化身。應身者。謂諸如來。為諸菩薩說於真諦。令其解了生死涅槃是一味故。為除身見眾生怖畏權喜故。為無邊佛法而作本故。如實相應。如如如如智本願力故。具三十二相八十種好。項背圓光。是名應身。法身者。為除煩惱等障。為具諸善法故。惟有如如如如智。是名法身。前二種身。是名假有。後第三身。是真實有。為前二身。而作根本。何以故。離法如如。離無分別智。一切諸佛無有別法。復次諸佛利益自他。自利益者。是法如如。利益他者。是如如智。又纓珞經云。五分法身。以識性別。戒香攝身。定香攝意。慧香攝亂。解慧攝倒見。度知攝無明。是五分香。纓珞其身。

The Golden Light Sūtra (Suvarṇaprabhāsottamarāja-sūtra) states: All Tathāgatas have three kinds of bodies, completely gathering and embracing anuttara-bodhi. As for the transformation body (nirmāṇakāya), in the past when the Tathāgata was on the stages of practice, for the sake of sentient beings he cultivated various teachings and attained sovereign power; in accordance with sentient beings' minds and in accordance with sentient beings' realms, he manifests various bodies—this is called the transformation body. As for the response body (saṃbhogakāya), it refers to all Tathāgatas explaining the true reality to all bodhisattvas, causing them to understand that saṃsāra and nirvāṇa are of one taste; to eliminate the fear of sentient beings who hold to a view of the self, and to provide provisional joy; and to serve as the basis for limitless Buddha-dharmas. Corresponding to true reality, through the fundamental vow power of suchness and the wisdom of suchness, it is endowed with the thirty-two marks and eighty minor characteristics, with a circular halo of light behind the head—this is called the response body. As for the Dharma body (dharmakāya), to eliminate afflictions and other hindrances, and to be endowed with all wholesome dharmas, there is only suchness and the wisdom of suchness—this is called the Dharma body. The former two bodies are called provisionally existent; the latter, third body is truly existent, serving as the root and basis for the former two bodies. Why is this? Apart from the suchness of dharmas and apart from non-conceptual wisdom, all Buddhas have no other dharma. Furthermore, all Buddhas benefit themselves and benefit others: benefiting oneself is the suchness of dharmas; benefiting others is the wisdom of suchness. Furthermore, the Necklace Sūtra (Yingluo jing) states: The five-part Dharma body is distinguished by the nature of consciousness. The fragrance of morality gathers the body; the fragrance of concentration gathers the mind; the fragrance of wisdom gathers distraction; the wisdom of liberation gathers inverted views; the knowledge of liberation gathers ignorance. These five kinds of fragrance adorn its body as a necklace.