維摩經疏卷第三．第六 6.51

6.51

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.