南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經 1.26

1.26

「善知識！總須自體與受無相戒。一時，逐惠能口道，令善知識見自三身佛：於自色身，歸依清淨法身佛；於自色身，歸依千百億化身佛；於自色身，歸依當來圓滿報身佛。（已上三唱）色身是舍宅，不可言歸，向者三身在自法性，世人盡有，為迷不見，外覓三身如來，不見自色身中三身佛。善知識！聽與善知識說，令善知識於自色身見自法性有三身佛，此三身佛從自性上生。何名清淨法身佛？善知識！世人性本自淨，萬法在自性。思量一切惡事，即行於惡行；思量一切善事，便修於善行。知如是一切法盡在自性，自性常清淨，日月常明。只為雲覆蓋，上明下暗，不能了見日月星辰，忽遇惠風吹散捲盡雲霧，萬象森羅，一時皆現。世人性淨，猶如清天。惠如日，智如月，智惠常明。於外著境，妄念浮雲蓋覆，自性不能明故。遇善知識，開真正法，吹却迷妄，內外明澈，於自性中，萬法皆現。一切法在自性。名為清淨法身。自歸依者，除不善心與不善行，是名歸依。何名為千百億化身佛？不思量，性即空寂；思量，即是自化。思量惡法，化為地獄；思量善法，化為天堂；思量毒害，化為畜生；思量慈悲，化為菩薩。思量智惠，化為上界；思量愚癡，化為下方。自性變化甚多，迷人自不知見。一念善，知惠即生，此名自性化身佛。何名為圓滿報身佛？一燈能除千年闇，一智能滅萬年愚。莫思向前，常思於後，常後念善，名為報身。一念惡，報却千年善心；一念善，報却千年惡滅。無常以來，後念善，名為報身。從法身思量，即是化身；念念善，即是報身。自悟自修，即名歸依也。皮肉是色身，色身是舍宅，不在歸依也。但悟三身，即識大意。

"Kalyāṇamitras! All of you must receive the formless precepts from your own person. All at once, repeat after Huineng's words, so that kalyāṇamitras may see the three bodies of the Buddha within themselves: 'In my own physical body, I take refuge in the pure dharmakāya Buddha; in my own physical body, I take refuge in the hundred thousand myriads of nirmāṇakāya Buddhas; in my own physical body, I take refuge in the future perfect saṃbhogakāya Buddha.' (Chanted three times above.) The physical body is a house; one cannot speak of taking refuge [in it]. The aforesaid three bodies are in one's own Dharma-nature; all people of the world have them, but because of delusion they do not see them, and seek outwardly for the three bodies of the Tathāgata, not seeing the three bodies of the Buddha within their own physical bodies. Kalyāṇamitras! Listen as I explain to the kalyāṇamitras, causing the kalyāṇamitras to see within their own physical bodies that their own Dharma-nature has the three bodies of the Buddha; these three bodies of the Buddha arise from one's own-nature. What is called the pure dharmakāya Buddha? Kalyāṇamitras! The nature of people in the world is originally pure; the myriad dharmas are in one's own-nature. Thinking of all evil deeds, one immediately engages in evil actions; thinking of all good deeds, one immediately cultivates good actions. Know that all such dharmas are completely within one's own-nature; one's own-nature is always pure, like the sun and moon always bright. It is only because of the covering of clouds that there is brightness above and darkness below, so that one cannot clearly see the sun, moon, and stars; if suddenly the wind of wisdom blows and completely scatters the clouds and mist, the myriad phenomena appear all at once. The human nature of the world is pure, like the clear sky. Prajñā is like the sun, and knowledge is like the moon; wisdom and knowledge are always bright. Attaching outwardly to sense-realms, the floating clouds of deluded thoughts cover them over, so that one's own-nature cannot be bright. Encountering a kalyāṇamitra who opens up the true and correct Dharma, blows away delusion, and makes it clear and penetrating inside and out, the myriad dharmas all appear within one's own-nature. All dharmas are in one's own-nature; this is called the pure dharmakāya. Taking refuge in oneself means removing unwholesome minds and unwholesome actions; this is called taking refuge. What is called the hundred thousand myriads of nirmāṇakāya Buddhas? If one does not deliberate, one's nature is empty and tranquil; if one deliberates, it is one's own transformation. Deliberating on evil dharmas transforms into hell; deliberating on good dharmas transforms into heaven; deliberating on harm and venom transforms into animals; deliberating on compassion transforms into bodhisattvas. Deliberating on wisdom transforms into the higher realms; deliberating on ignorance transforms into the lower realms. The transformations of one's own-nature are very many; deluded people do not know or see this themselves. With one thought of goodness, wisdom arises; this is called the nirmāṇakāya Buddha of one's own-nature. What is called the perfect saṃbhogakāya Buddha? A single lamp can dispel a thousand years of darkness; a single wisdom can eradicate ten thousand years of ignorance. Do not dwell on the past; always contemplate the future. Constantly having subsequent thoughts be good is called the saṃbhogakāya. A single evil thought repays and destroys a thousand years of good minds; a single good thought repays and destroys a thousand years of evil. Ever since impermanence, subsequent thoughts being good is called the saṃbhogakāya. Deliberation arising from the dharmakāya is the nirmāṇakāya; thought after thought being good is the saṃbhogakāya. Awakening to oneself and cultivating oneself is called taking refuge. Flesh and skin are the physical body, and the physical body is a house; it does not lie in taking refuge [in that]. Simply awaken to the three bodies, and you will understand the great meaning."