The Ground Where Naming Is FullThe Three BodiesThe Four WisdomsThe Ten Powers, Four Fearlessnesses, and Eighteen Distinctive DharmasThe Marks, the Great Compassion, and the All-Kinds WisdomThe Perfected Freedom
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Part 2 · The Three Bodies

Tathāgata’s Mastery · 1 papers

Part One read the name; this part reads the body.[ from the book's part intro ]

論Study the papersfootnotes · abstracts
03Mastery Appearing as Three BodiesThe prior two papers established the Tathāgata's mastery as the ultimate mastery (signed by the ten epithets, P01) and as categorically distinct from the bodhisattva's (fruit-level vs causal-level, P02). This paper asks: how does this ultimate mastery appear? Is it a hidden, markless absolute, or has it a sayable manifestation-structure? The thesis: the Tathāgata's mastery appears as three bodies — the dharma-body (self-nature body), the enjoyment-body (with its self-enjoyment and other-enjoyment), and the transformation-body — and the three bodies are precisely the manifestation-structure of this one buddha-fruit mastery, not three separate Buddhas. In the Cheng weishi lun, the Mahāyāna-saṃgraha, the Buddhabhūmi-śāstra, and the Yogācārabhūmi, three points confirm one another. First, the three bodies are three faces of one mastery, divided by "to whom it appears" — the dharma-body as the substance (the pure dharma-realm, the equal support of all bodies, which the Saṃgraha calls "the support of the mastery-turning over all dharmas"), the enjoyment-body as the mastery's enjoyment-face (self-enjoyment ever savoring the dharma-bliss, other-enjoyment appearing for the bodhisattvas of the ten grounds), the transformation-body as the mastery's face of manifestation toward those below the grounds, the two vehicles, and ordinary beings; the Saṃgraha states "the enjoyment- and transformation-bodies rest on the dharma-body," so the three are not three Buddhas but one dharma-body's twofold manifestation. Second, the three bodies are disclosed by the transformation of the basis — turning away the store-consciousness yields the self-nature body, and the pure dharma-realm with the four wisdoms (the five-fold nature) comprises the three bodies; so "the manifestation-structure of mastery" is "the structure of the transformation of the basis," and the dharma-body is the Buddha's alone (the two vehicles' transformation of the basis yields only a liberation-body, not a dharma-body). Third, the three bodies are permanent — the dharma-body permanent by nature, the enjoyment-body permanent without interruption, the transformation-body permanent in continuity; so the mastery's appearing is permanent. Conclusion: the Tathāgata's mastery is not hidden and markless but appears as the permanent structure of three bodies; the three are the manifestation-faces of one mastery (appearing according to whom they meet), not three Buddhas. This paper halts at the three bodies as the manifestation-structure of mastery; the detail of the four wisdoms on which the three bodies rest (the turning of consciousness into wisdom) is handed to P04.
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Tathāgata’s Mastery · in the bookcontinuous prose · apparatus removedRead from here →
Appearing as BodyPart 2 · Ch. 1

Same part, two ways in — papers keep the scholarly apparatus; the book is continuous prose for reading. Same source.