維摩經疏卷第三．第六 6.49

6.49

三身義六門分別。一釋名得名。二出體性。三明建立。四辯德相。五相對四句。六隨義分別。第一釋名得名者。有其二種。一通。二別。通者。三是數名。依義體義集義是身義。此即從數及體用為名。或可。帶數釋也。別者。一自性身亦法身。一味真如體常不變名為自性。自性即身名自性身。當體為名。亦是持業釋也。二法身。恒沙功德可軌持義名之為法。法即是身。名為法身。當體得名。或可。真如與恒沙功德為所依止故名法身。從用受稱。或可。真如與大功德事法為所依止亦名法身。亦從用得名也。二報身。無漏五陰果起酬因為報。報即是身名報身者。當體得名也。或可。聚義名身。從用受稱也。亦名應身。內與真如恒相應故。從用為名。亦名受用身。有其二種。一自受用。如來四智無漏五陰自受用法樂淨土。自受用即身。當體為名。或可。自受用聚集名身。從用為名也。他受用者。佛化細身為增上緣令他地上菩薩受用法樂淨土。即他受用之身從果為名。三變化身。改易形質名變。無而忽有稱化。變化即身名變化身。當體為名。或可。變化積聚名身。從用為名也。亦名應身。應現五道化眾生故。從用得名也。

The doctrine of the three bodies is analyzed through six headings: first, explaining their names and the derivation of their names; second, determining their essential natures; third, clarifying their establishment; fourth, distinguishing their virtues and marks; fifth, correlation in four alternatives; sixth, differentiation according to their meanings. First, regarding explaining their names and the derivation of their names, there are two kinds: first, general; second, specific. Regarding the general: 'three' is a numerical designation; 'body' has the meaning of basis, essence, and accumulation. Thus it is named from number and from essence and function. Alternatively, it may be [explained as a] compound with a numeral. Regarding the specific: first, the essence-body (svābhāvikakāya), also called the dharmakāya. The single taste of tathatā, its essence eternally changeless, is called 'essence'; essence itself being the body, it is called the 'essence-body.' It is named directly from its essence; this is also an appositional compound. Second, the dharmakāya: the innumerable merits as many as the sands of the Ganges that have the sense of being a standard and holding [their own nature] are called 'dharma'; dharma itself is the body, hence named 'dharmakāya.' It derives its name directly from its essence. Alternatively, because tathatā serves as the foundation for merits as numerous as the sands of the Ganges, it is called the dharmakāya; it receives its title from its function. Alternatively, because tathatā serves as the foundation for the phenomenal qualities of great merit, it is also called the dharmakāya; it likewise derives its name from its function. Second, the reward-body (saṃbhogakāya): the fruit of the untainted five aggregates arising in recompense for causes is called 'reward'; reward itself is the body, so calling it the 'reward-body' is a name derived directly from its essence. Alternatively, 'body' has the sense of accumulation, receiving its designation from function. It is also called the response-body (nirmāṇakāya), because internally it is always corresponding to tathatā; it is named from its function. It is also called the enjoyment-body (saṃbhogakāya), of which there are two kinds: first, self-enjoyment: the Tathāgata's four wisdoms and untainted five aggregates personally enjoying the bliss of Dharma and the pure land. Self-enjoyment itself is the body, named directly from its essence. Alternatively, the accumulation of self-enjoyment is called 'body,' named from its function. Other-enjoyment: the Buddha manifests a subtle body as a predominant condition to cause other bodhisattvas on the stages to enjoy the bliss of Dharma and the pure land; this body of other-enjoyment is named from its fruit. Third, the transformation-body (nirmāṇakāya): altering shape and substance is called 'transformation' (bian); suddenly appearing from nonexistence is called 'manifestation' (hua). Transformation itself is the body, hence named the 'transformation-body,' named directly from its essence. Alternatively, the accumulation of transformations is called 'body,' named from its function. It is also called the response-body, because it responds and appears in the five destinies to transform sentient beings; it derives its name from its function.