釋氏要覽 2.210

2.210

唯識論云。一清淨法身。謂諸如來真淨法界受用變化平等所依。離相寂然。絕諸戲論。具無邊際真常功德。是一切法平等實性。即此自性亦名法身。為大功德所依止故○二圓滿報身論云。此有二種。一自受用身。謂諸如來三無數劫。修集無量福德資糧。所起無邊真實功德。及圓淨常遍。色身相續湛然。盡未來際。常自受用廣大法樂○二他受用身謂諸如來由平等智。示現妙淨功德身。居純淨土為住。十地菩薩現大神通。轉正法輪決眾疑網。令彼受用大乘法樂。合此二種名曰報身○三變化身。謂諸如來由成事智。變現無量隨類化身。居淨穢土。為未來登地菩薩。及二乘異生。稱彼機宜。現通說法。令各得諸利樂事○又覺性是法身。以無相為相。覺相為報身。用四智為體。覺用名化身。即隨類變現。形量大小不定○莊嚴論云。應知此三身。攝一切佛身。示現一切自利利他依止故。

The Vijñaptimātratāsiddhi-śāstra states: '1. The pure dharmakāya: this refers to the true, pure realm of reality of all Tathāgatas, the equal basis for enjoyment and transformation, free of characteristics and serene, cut off from all conceptual proliferations, endowed with boundless, true, and permanent merits; it is the equal real nature of all phenomena. This intrinsic nature is also named the dharmakāya because it serves as the support for great merits. 2. The complete sambhogakāya: the treatise says this is of two kinds: (1) The body for one's own enjoyment: this refers to all Tathāgatas, throughout three incalculable kalpas, cultivating and accumulating immeasurable provisions of merit, giving rise to boundless real virtues and a perfectly pure, permanent, and pervasive physical body continuing uninterruptedly and serenely, which, unto the exhaustion of the future, constantly enjoys the vast delight of the Dharma for oneself. (2) The body for others' enjoyment: this refers to all Tathāgatas, by virtue of the wisdom of equality, manifesting an exquisitely pure body of merit and residing in a purely pure land, manifesting great spiritual powers for bodhisattvas on the ten stages, turning the wheel of the true Dharma, resolving the web of doubts, and enabling them to enjoy the delight of the Mahāyāna Dharma. Combining these two kinds, it is called the saṃbhogakāya. 3. The nirmāṇakāya: this refers to all Tathāgatas, by virtue of the wisdom of completing actions, manifesting immeasurable transformation bodies corresponding to various classes, dwelling in pure and defiled lands, and, for bodhisattvas who have not yet mounted the stages, followers of the two vehicles, and ordinary beings, manifesting superknowledges and preaching the Dharma in accordance with their capacities, causing each to obtain various benefits and joys.' Furthermore, the nature of awakening is the dharmakāya, which takes signlessness as its sign; the characteristic of awakening is the saṃbhogakāya, which takes the four wisdoms as its essence; the function of awakening is called the nirmāṇakāya, which manifests forms according to classes, with shape and size being variable. The Mahāyānasūtrālaṃkāra states: 'One should know that these three bodies encompass all bodies of the Buddha, because they manifest as the basis for all self-benefit and benefiting others.'