大通方廣懺悔滅罪莊嚴成佛經 2.52

2.52

虛空藏菩薩白佛言。世尊。我實久知。法相理空。諸佛如來。無出無沒。不生王宮。雙樹不滅。畢竟常住。為度眾生。修諸苦行。而入涅槃。實無動轉。諸佛如來。真實常存。應身三界。現五種法身。何等為五。一者實相法身。二者功德法身。三者法性法身。四者應化法身。五者虛空法身。所以名為實相法身。超越實相勝果。恒住法界。是故名為實相法身。所以名為功德法身。為度眾生。施功積行。萬善備足。是故名為功德法身。法性法身者。達悟一切法相。理無不周。從境生於空解。空解滿足。從境得名。稱為法性法身。何故名為應化法身。如來出世。備應五道。善惡悉現。物無不濟。從化物得名。是故名為應化法身。所以復名虛空法身。虛空無邊。法身無邊。虛空不可度量。法身亦不可度量。如來之身。猶如大虛。為度眾生。應身五分。故知如來。無生無滅。諸法亦爾。為度眾生。佛現法興。

Ākāśagarbha Bodhisattva said to the Buddha: "Bhagavat, I have indeed long known that the characteristics of dharmas are empty in principle, that all Buddha-Tathāgatas have no emergence and no disappearance, are not born in a royal palace, do not cease between the twin trees, and are ultimately ever-abiding. To deliver sentient beings, they cultivate various austerities and enter nirvāṇa, yet in reality there is no movement or change. The Buddha-Tathāgatas truly abide eternally, and in their responsive bodies across the three realms they manifest five kinds of dharmakāyas. What are the five? The first is the dharmakāya of true reality; the second is the dharmakāya of merit; the third is the dharmakāya of dharma-nature; the fourth is the dharmakāya of responsive transformation; and the fifth is the dharmakāya of empty space. Why is it called the dharmakāya of true reality? Transcending the superior fruit of true reality, it constantly abides in the dharmadhātu; therefore it is called the dharmakāya of true reality. Why is it called the dharmakāya of merit? To deliver sentient beings, it performs deeds and accumulates practices, fully complete with the myriad virtues; therefore it is called the dharmakāya of merit. As for the dharmakāya of dharma-nature, it thoroughly comprehends all characteristics of dharmas, its principle being universally complete; from the object it gives rise to understanding of emptiness, and when understanding of emptiness is fully perfected, it takes its name from the object and is called the dharmakāya of dharma-nature. Why is it called the dharmakāya of responsive transformation? When the Tathāgata appears in the world, he responds fully to the five destinies, manifesting both wholesome and unwholesome, leaving no being unaided; taking its name from transforming beings, it is therefore called the dharmakāya of responsive transformation. Why is it also called the dharmakāya of empty space? Empty space is boundless, and the dharmakāya is boundless; empty space cannot be measured, and the dharmakāya likewise cannot be measured. The Tathāgata's body is like the great void. To deliver sentient beings, he manifests five divisions of responsive bodies. Therefore we know that the Tathāgata is without arising and without cessation, and all dharmas are also thus. For the sake of delivering sentient beings, the Buddha appears and the Dharma arises."