維摩經疏卷第三．第六 6.53

6.53

第五相對四句。法身對受用作四句者。一是法身非是受用身。所謂自性法身。二唯受用非是法身。謂他受用身。三亦受用亦是法身。謂正智法身。四非受用非法身。謂變化身。受用對化亦有四句。一唯受用非變化者。謂自受用身。二唯變化非受用者。謂地前所現化身。三亦受用亦變化。謂他受用身。四非受用非變化。謂自性法身也。變化身中色心相對但有三句。初唯心非色。謂能化智為身體。無性攝論云。即能變化名變化身。二唯色非心。如梁攝論云。化身但以色形為體。三亦色亦如。佛地論說。後得智上變化色心為其體也。

Fifth, correlation in four alternatives: Formulating four alternatives correlating the dharmakāya with the enjoyment-body: 1. It is the dharmakāya and not the enjoyment-body: namely, the svābhāvika-dharmakāya. 2. It is exclusively the enjoyment-body and not the dharmakāya: namely, the other-enjoyment body. 3. It is both the enjoyment-body and the dharmakāya: namely, the dharmakāya of correct wisdom. 4. It is neither the enjoyment-body nor the dharmakāya: namely, the transformation-body. Correlating enjoyment with transformation also has four alternatives: 1. Exclusively enjoyment and not transformation: namely, the self-enjoyment body. 2. Exclusively transformation and not enjoyment: namely, the transformation-body manifested before the stages. 3. Both enjoyment and transformation: namely, the other-enjoyment body. 4. Neither enjoyment nor transformation: namely, the svābhāvika-dharmakāya. Within the transformation-body, correlating form and mind yields only three alternatives: first, exclusively mind and not form: namely, taking the wisdom capable of transformation as the body's essence. Asvabhāva's *Mahāyānasaṃgrahopanibandhana* states: 'Precisely that which is capable of transforming is named the transformation-body.' Second, exclusively form and not mind: as the Liang translation of the *Mahāyānasaṃgraha* states: 'The transformation-body takes only physical forms as its essence.' Third, both form and mind: as stated in the Buddhabhūmi-śāstra, the form and mind transformed upon the pṛṣṭhalabdha-jñāna constitute its essence.