維摩經疏卷第三．第六 6.50

6.50

第二出體者。法身以真如為體。故佛地論云。法身以真如為性。又上經云。眾聖賢至於彌勒皆如也。若依無性攝論。無垢無罣礙智名為法身。金光明經以真如及真如智名為法身。此等經論約相從義說不就性論。若約德中以斷德為體也。受用身有二。一自受用。二他受用。自受用者無漏五陰為體。故涅槃經云。捨無常色獲得常色。受相行識亦復如是。若約其德以智德為體。若約三智以自利後得智為體。故無性攝論云。受用身即後得智也。二他受用身以化用無漏五陰為體。若約智利他後得智為體。三德中以恩德為體。變化身以化用無漏五陰為體。若約智以利他後得智為體。故無性攝論云。變化身即後得智之差別也。若約相以色為性。故梁攝論云。化身但以色形為體。就德以恩德為體也。

Second, regarding determining their essential natures: The dharmakāya takes tathatā as its essence. Thus the Buddhabhūmi-śāstra states: 'The dharmakāya takes tathatā as its nature.' Furthermore, the sūtra above states: 'All noble and worthy ones, up to Maitreya, are all suchness.' According to the *Mahāyānasaṃgrahopanibandhana* of Asvabhāva, untainted and unhindered wisdom is called the dharmakāya. The Suvarṇaprabhāsa Sūtra takes tathatā and the wisdom of tathatā as the dharmakāya. These sūtras and treatises speak according to their associated meanings, not with respect to their fundamental nature. If discussed in terms of virtues, it takes the virtue of cessation as its essence. The enjoyment-body has two kinds: first, self-enjoyment; second, other-enjoyment. As for self-enjoyment, it takes the untainted five aggregates as its essence. Thus the Nirvāṇa Sūtra states: 'Relinquishing impermanent form, one attains permanent form; sensation, perception, mental formations, and consciousness are also like this.' If discussed in terms of its virtues, it takes the virtue of wisdom as its essence. If discussed in terms of the three wisdoms, it takes the pṛṣṭhalabdha-jñāna of self-benefit as its essence. Thus the *Mahāyānasaṃgrahopanibandhana* states: 'The enjoyment-body is precisely the pṛṣṭhalabdha-jñāna.' Second, the other-enjoyment body takes the transformed functions of the untainted five aggregates as its essence. If discussed in terms of wisdom, it takes the pṛṣṭhalabdha-jñāna of benefiting others as its essence. Among the three virtues, it takes the virtue of grace as its essence. The transformation-body takes the transformed functions of the untainted five aggregates as its essence. If discussed in terms of wisdom, it takes the pṛṣṭhalabdha-jñāna of benefiting others as its essence. Thus the *Mahāyānasaṃgrahopanibandhana* states: 'The transformation-body is precisely a differentiation of the pṛṣṭhalabdha-jñāna.' If discussed in terms of marks, it takes form as its nature. Thus the Liang translation of the *Mahāyānasaṃgraha* states: 'The transformation-body takes only physical forms as its essence.' In terms of virtues, it takes the virtue of grace as its essence.