維摩經疏卷第三．第六 6.51

6.51

第三建立者略有四義。一約因由有三戒立有三身果。梁攝論云。攝律儀戒約法身。攝善法戒約應身。饒益眾生戒約化身。二約德由佛有三德。所謂斷智恩德。約斷德立法身。約智德立受用身。約恩德立變化身。故梁攝論云。法身是斷德。應身是智德。化身是恩德。三對障。依金光明經。智障清淨能顯法身。煩惱障清淨能顯應身。業障清淨能顯化身。由所知障障法空理及一切智故。滅此障得顯法身。由煩惱障在生死苦故。滅此障顯變化身事業自在。又此三障本末不同。滅此三障得佛三身。四約轉依由轉滅三心故立三身。言三心者。有漏八識總束為三。賴耶名根本心。末那名依本心。六識名起事心。故金光明經云。根本心盡顯得法身。依本心盡顯受用身。起事心盡能顯化身相。由此三心本末次第故。轉此三顯三身果亦有本末。

Third, regarding their establishment, there are briefly four meanings: First, in terms of causes, due to the three [types of] precepts, the fruits of the three bodies are established. The Liang translation of the *Mahāyānasaṃgraha* states: 'The precept of restraining moral conduct relates to the dharmakāya; the precept of collecting wholesome dharmas relates to the response-body; the precept of benefiting sentient beings relates to the transformation-body.' Second, in terms of virtues, because the Buddha possesses three virtues—namely, the virtues of cessation, wisdom, and grace. In terms of the virtue of cessation, the dharmakāya is established; in terms of the virtue of wisdom, the enjoyment-body is established; in terms of the virtue of grace, the transformation-body is established. Thus the Liang translation of the *Mahāyānasaṃgraha* states: 'The dharmakāya is the virtue of cessation; the response-body is the virtue of wisdom; the transformation-body is the virtue of grace.' Third, in contrast to the hindrances: according to the Suvarṇaprabhāsa Sūtra, when the hindrance of wisdom is purified, it can reveal the dharmakāya; when the hindrance of afflictions is purified, it can reveal the response-body; when the hindrance of karma is purified, it can reveal the transformation-body. Because the hindrance of the knowable obstructs the principle of dharma-nairātmya and omniscience, eradicating this hindrance reveals the dharmakāya. Because the hindrance of afflictions resides in the suffering of saṃsāra, eradicating this hindrance reveals the transformation-body, with its mastery in enterprises. Moreover, these three hindrances differ as root and branch; eradicating these three hindrances yields the Buddha's three bodies. Fourth, in terms of the transformation of the basis (āśrayaparivṛtti), the three bodies are established due to the transformation and elimination of the three minds. As for the 'three minds', the eight tainted consciousnesses are collectively grouped into three: the ālayavijñāna is called the root mind; the manas is called the mind relying on the root; the six consciousnesses are called the minds that give rise to activities. Thus the Suvarṇaprabhāsa Sūtra states: 'When the root mind is exhausted, the dharmakāya is revealed; when the mind relying on the root is exhausted, the enjoyment-body is revealed; when the minds that give rise to activities are exhausted, they can reveal the marks of the transformation-body.' Because these three minds follow the sequence of root and branch, transforming these three to reveal the fruits of the three bodies also has a root and branch.