維摩經疏卷第三．第六 6.49

6.49

The doctrine of the three bodies is analyzed through six headings: first, explaining their names and the derivation of their names; second, determining their essential natures; third, clarifying their establishment; fourth, distinguishing their virtues and marks; fifth, correlation in four alternatives; sixth, differentiation according to their meanings. First, regarding explaining their names and the derivation of their names, there are two kinds: first, general; second, specific. Regarding the general: 'three' is a numerical designation; 'body' has the meaning of basis, essence, and accumulation. Thus it is named from number and from essence and function. Alternatively, it may be [explained as a] compound with a numeral. Regarding the specific: first, the essence-body (svābhāvikakāya), also called the dharmakāya. The single taste of tathatā, its essence eternally changeless, is called 'essence'; essence itself being the body, it is called the 'essence-body.' It is named directly from its essence; this is also an appositional compound. Second, the dharmakāya: the innumerable merits as many as the sands of the Ganges that have the sense of being a standard and holding [their own nature] are called 'dharma'; dharma itself is the body, hence named 'dharmakāya.' It derives its name directly from its essence. Alternatively, because tathatā serves as the foundation for merits as numerous as the sands of the Ganges, it is called the dharmakāya; it receives its title from its function. Alternatively, because tathatā serves as the foundation for the phenomenal qualities of great merit, it is also called the dharmakāya; it likewise derives its name from its function. Second, the reward-body (saṃbhogakāya): the fruit of the untainted five aggregates arising in recompense for causes is called 'reward'; reward itself is the body, so calling it the 'reward-body' is a name derived directly from its essence. Alternatively, 'body' has the sense of accumulation, receiving its designation from function. It is also called the response-body (nirmāṇakāya), because internally it is always corresponding to tathatā; it is named from its function. It is also called the enjoyment-body (saṃbhogakāya), of which there are two kinds: first, self-enjoyment: the Tathāgata's four wisdoms and untainted five aggregates personally enjoying the bliss of Dharma and the pure land. Self-enjoyment itself is the body, named directly from its essence. Alternatively, the accumulation of self-enjoyment is called 'body,' named from its function. Other-enjoyment: the Buddha manifests a subtle body as a predominant condition to cause other bodhisattvas on the stages to enjoy the bliss of Dharma and the pure land; this body of other-enjoyment is named from its fruit. Third, the transformation-body (nirmāṇakāya): altering shape and substance is called 'transformation' (bian); suddenly appearing from nonexistence is called 'manifestation' (hua). Transformation itself is the body, hence named the 'transformation-body,' named directly from its essence. Alternatively, the accumulation of transformations is called 'body,' named from its function. It is also called the response-body, because it responds and appears in the five destinies to transform sentient beings; it derives its name from its function.