維摩經疏卷第三．第六 6.52

6.52

第四辯德相。先明德後顯相。法身具本有四德。以法身體無生滅有常德。真如離苦有樂德。性自在故有我德。真如無染故有淨德。報化二身有修成四德。以證二空與如合故性無生滅有常德。故涅槃經云。諸佛所師所謂法也。以法常故諸佛亦常。亦可。報化二身雖從緣生。前後相續中無間斷故名為常。無性攝論云。如常受樂如常受食也。無漏五陰性無逼迫。又不違聖人意有樂德。以自在故具我德。由離二障體性無染有淨德也。次辯相。法身有五相。一轉依相。謂轉惑智二障。二白淨相。以法身體是真實善故。三無二相。由離有無二邊故。四常住相。真如清淨故。亦可。如體性無生滅故。五不思議相。以非世間聞思修惠境故。此之五相前四約德。第五約理。前四之中初轉染得淨即明淨德。二白淨相體用自在是其我德。三無二相既離二邊是其樂德。第四常住是其常德。報身五相。一說法相。為初地已上菩薩說波羅蜜法。二可見相。以具無量相好為大地菩薩之所見故。三諸業無休息相。以益菩薩無休息故。四隱沒相。入涅槃故。五示現相。現色身故化身八相。一兜率天相。二降神母胎相。三納妃相。四出家相。五苦行相。六得菩提相。七轉法論相。八般涅槃相。此之八相前五菩薩後三佛相。五中前三在家相。後二出家相。三中初一天相。後二人相。如前具釋。

Fourth, distinguishing the virtues and marks: first clarifying the virtues, and thereafter revealing the marks. The dharmakāya is endowed with four innate virtues: because the essence of the dharmakāya has no arising or ceasing, it has the virtue of permanence; because tathatā is free from suffering, it has the virtue of bliss; because its nature is autonomous, it has the virtue of self; because tathatā is without defilement, it has the virtue of purity. The reward and transformation bodies possess four virtues produced through cultivation: because of realizing the two emptynesses and uniting with suchness, their nature is free from arising and ceasing and has the virtue of permanence. Thus the Nirvāṇa Sūtra states: 'That which the Buddhas take as teacher is what is called the Dharma; because the Dharma is permanent, the Buddhas are also permanent.' Alternatively, although the reward and transformation bodies arise from conditions, because they continue uninterrupted from before to after, they are termed 'permanent.' Asvabhāva's *Mahāyānasaṃgrahopanibandhana* states: 'Like constantly experiencing pleasure, like constantly taking food.' Because the untainted five aggregates are intrinsically free from oppression and do not conflict with the intentions of the noble ones, they have the virtue of bliss. Because of their autonomy, they are endowed with the virtue of self. Due to freedom from the two hindrances, their essence is undefiled and possesses the virtue of purity. Next, distinguishing the marks: The dharmakāya has five marks: first, the mark of the transformation of the basis, which means transforming the two hindrances of delusion and knowledge; second, the mark of pure white, because the essence of the dharmakāya is true goodness; third, the mark of non-duality, due to freedom from the two extremes of existence and nonexistence; fourth, the mark of permanent abiding, because tathatā is pure—or alternatively, because the essence of suchness has no arising or ceasing; fifth, the mark of the inconceivable, because it is not an object of worldly wisdom derived from hearing, reflection, and cultivation. Among these five marks, the first four relate to virtue, and the fifth relates to principle. Among the first four, first, transforming defilement to attain purity clarifies the virtue of purity; second, the mark of pure white, where essence and function are autonomous, is its virtue of self; third, the mark of non-duality, being free from the two extremes, is its virtue of bliss; fourth, permanent abiding is its virtue of permanence. The reward-body has five marks: first, the mark of expounding the Dharma, preaching the teachings of the pāramitās for bodhisattvas of the first stage and above; second, the mark of being visible, because it is endowed with immeasurable marks and signs and is seen by the bodhisattvas of the great stages; third, the mark of activities without cessation, because it benefits bodhisattvas without rest; fourth, the mark of disappearing, because it enters nirvāṇa; fifth, the mark of manifestation, because it displays a physical body. The transformation-body has eight marks: first, the mark of Tuṣita Heaven; second, the mark of descending into the mother's womb; third, the mark of taking a consort; fourth, the mark of leaving household life; fifth, the mark of ascetic practices; sixth, the mark of attaining bodhi; seventh, the mark of turning the wheel of the Dharma; eighth, the mark of parinirvāṇa. Among these eight marks, the first five are bodhisattva marks and the last three are Buddha marks. Among the five, the first three are marks of householder life, and the last two are marks of renounced life. Among the three, the first is a heavenly mark, and the last two are human marks, as explained in detail previously.