維摩經疏卷第三．第六 6.54

6.54

第六隨義分別者。法身凝然常。受用身相續常。化身不斷常。法身不說法。無言說故。亦說法。生智解故。身受用身是自利德。一向不說法。若與二身為所依止。亦名為說也。他受用身及變化身是利他德。並皆說法。受用身為地上菩薩說法。化身為地前凡夫二乘人等說。又法身斷德。報身是智德。化身是恩德。又法身不可見。以非色故。自受用身亦不可見。以自利故。他受用身及變化身並皆可見。他受用身為地上菩薩見。變化身為地前凡夫二乘等見也。

Sixth, differentiation according to their meanings: The dharmakāya is permanently unchanging; the enjoyment-body is permanently continuous; the transformation-body is permanently uninterrupted. The dharmakāya does not expound the Dharma, because it is free of speech; it also expounds the Dharma, because it gives rise to wise understanding. The body of self-enjoyment is a virtue of self-benefit; it consistently does not expound the Dharma, though if serving as the basis for the other two bodies, it is also termed 'expounding.' The other-enjoyment body and the transformation-body are virtues of benefiting others, and both expound the Dharma. The enjoyment-body expounds the Dharma for bodhisattvas on the stages; the transformation-body expounds it for ordinary persons before the stages, those of the two vehicles, and so forth. Furthermore, the dharmakāya is the virtue of cessation; the reward-body is the virtue of wisdom; the transformation-body is the virtue of grace. Furthermore, the dharmakāya is invisible, because it is not form. The self-enjoyment body is also invisible, because it pertains to self-benefit. The other-enjoyment body and the transformation-body are both visible: the other-enjoyment body is seen by bodhisattvas on the stages; the transformation-body is seen by ordinary persons before the stages, those of the two vehicles, and so forth.