成唯識論 究竟位·法身·三身
全論最後一頌，講究竟位。
頌三十：「此即無漏界，不思議善常，安樂解脫身，大牟尼名法。」論主逐字解此頌，得出佛果的五個性質：
無漏——諸漏永盡，非漏隨增。不思議——超過尋思言議之道，微妙甚深，自內證故。善——白法性故，清淨法界與四智皆是善攝。常——無盡期故，法身無生無滅，二身依法身而恒不斷。安樂——無逼惱故，又能安樂一切有情。
然後辨三身：
自性身（法身）——諸如來真淨法界，受用變化平等所依，離相寂然，絕諸戲論。受用身——復有二種：自受用，恒自受用廣大法樂；他受用，為十地菩薩現大神通、轉正法輪，令彼受用大乘法樂。變化身——為未登地菩薩、二乘、異生，隨宜示現，說法利樂。
三身的關係要看清：法身是體，二身是用；用不離體，體不礙用。 所以佛不是離開這個世界去了某處，而是法身常住而應機示現。
頌末「大牟尼名法」——大寂默者名為法身。牟尼是寂默義。 最後一個字落在「寂」上，很有意思：全論講了十卷的識變、種子、煩惱、階位，最後收在一個「寂」字。
這一節是全論的果。前面所有的破與立，都是為了走到這裡；而走到這裡，才知道那個『無漏、不思議、善、常、安樂』的，不在別處——就是本來那個心，障盡之後的樣子。
The last verse of the treatise gives the ultimate stage.
Verse 30: "This is the uncontaminated realm, inconceivable, wholesome, constant; the blissful body of liberation, called the Dharma of the Great Sage." Expounding it word by word, the treatise draws out five properties of buddhahood:
Uncontaminated — every contaminant forever spent, no contaminant increasing. Inconceivable — beyond the reach of thought and speech, subtle and profound, realized inwardly. Wholesome — of the nature of bright dharmas, the pure dharma-realm and the four knowledges alike being gathered under the wholesome. Constant — without term; the dharma-body neither arises nor ceases, and the other two bodies, resting on it, are unbroken. Blissful — without oppression, and able to give ease to all beings.
Then the three bodies:
The body of own-nature (dharma-body) — the truly pure dharma-realm of all tathāgatas, the equal support of the enjoyment and transformation bodies, free of marks, still, beyond all elaboration. The enjoyment body, of two kinds: self-enjoyment, ever enjoying for itself the vast bliss of Dharma; enjoyment for others, manifesting great powers for bodhisattvas of the ten grounds and turning the wheel of the true Dharma, that they may enjoy the bliss of the Great Vehicle's Dharma. The transformation body — manifesting as is fitting for bodhisattvas below the grounds, for the two vehicles and for ordinary beings, teaching for their welfare.
Their relation must be seen: the dharma-body is substance, the other two are function; function is not apart from substance, and substance does not obstruct function. A buddha has not left this world for somewhere else; the dharma-body abides constant and manifests as occasion calls.
The verse ends, "called the Dharma of the Great Sage" — the greatly silent one is named the dharma-body. Sage here renders muni, silence.** That the last word falls on stillness is striking: ten fascicles of consciousness transforming, seeds, afflictions and stages, and the close is one word — still.
This chapter is the fruit of the whole treatise. Everything refuted and established before was to arrive here; and arriving, one finds that what is uncontaminated, inconceivable, wholesome, constant and blissful is nowhere else — it is the mind that was always there, once the veils are gone.
〔科判〕(五) 究竟位 〔T31 0057a10〕
〔科判〕㊀問起> 〔T31 0057a10〕
後究竟位，其相云何？
〔科判〕㊁舉頌答 〔T31 0057a10〕
頌曰：
〔頌曰 21 T31 0057a11〕
３０此即無漏界，不思議善常，
安樂解脫身，大牟尼名法。
〔科判〕㊂長行釋 〔T31 0057a13〕
〔科判〕1 解頌> 〔T31 0057a13〕
論曰：前修習位所得轉依，應知即是究竟位相。
「此」謂此前二轉依果，即是究竟無漏界攝。
諸漏永盡，非漏隨增，性淨圓明，故名無漏。
「界」是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故。
清淨法界，可唯無漏攝，四智心品，如何唯無漏？
道諦攝故，唯無漏攝，謂佛功德及身、土等皆是無漏種性所生，有漏法種已永捨故。
雖有示現作生死身、業煩惱等，似苦、集諦，而實無漏，道諦所攝。
《集論》等說：十五界等，唯是有漏，如來豈無五根、五識、五外界等？
有義：如來功德、身、土，甚深微妙，非有非無，離諸分別，絕諸戲論，非界、處等法門所攝，故與彼說理不相違。
有義：如來五根、五境妙定生故，法界色攝，非佛五識，雖依此變，然麁、細異，非五境攝。如來五識，非五識界，經說佛心恒在定故，論說五識性散亂故。
成所作智何識相應？
〔T31 0057b01〕第六相應，起化用故。與觀察智性有何別？彼觀諸法自、共相等，此唯起化，故有差別。此二智品應不並生，一類二識不俱起故。許不並起，於理無違；同體用分，俱亦非失。
或與第七淨識相應，依眼等根，緣色等境，是平等智作用差別，謂淨第七起他受用身土相者，平等品攝，起變化者，成事品攝。
豈不此品，轉五識得？
非轉彼得，體即是彼。如轉生死言得涅槃，不可涅槃同生死攝，是故於此，不應為難。
有義：如來功德、身、土，如應攝在蘊、處、界中，彼三皆通有漏、無漏。
《集論》等說：十五界等唯有漏者，彼依二乘麁淺境說，非說一切。謂餘成就十八界中，唯有後三，通無漏攝，佛成就者，雖皆無漏，而非二乘所知境攝。
然餘處說，佛功德等非界等者，不同二乘劣智所知界等相故，理必應爾。
所以者何？說有為法皆蘊攝故；說一切法界、處攝故；十九界等，聖所遮故；若絕戲論，便非界等。亦不應說，即無漏界、善、常、安樂、解脫身等。又處處說：轉無常蘊，獲得常蘊，界、處亦然；寧說如來非蘊、處、界？故言非者，是密意說。
又說五識性散亂者，說餘成者，非佛所成。
故佛身中，十八界等，皆悉具足，而純無漏。
此轉依果，又不思議，超過尋思言議道故；微妙甚深自內證故；非諸世間喻所喻故。
此又是善，白法性故；清淨法界，遠離生滅，極安隱故；四智心品，妙用無方，極巧便故；二種皆有順益相故；違不善故俱說為善。
論說處等，八唯無記，如來豈無五根、三境？此中三釋，廣說如前。一切如來身、土等法皆滅道攝，故唯是善，聖說滅道唯善性故，說佛土等，非苦、集故；佛識所變有漏、不善、無記相等，皆從無漏善種所生，無漏善攝。
〔T31 0057c05〕此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常；四智心品所依常故，無斷盡故，亦說為常。非自性常，從因生故，生者歸滅，一向記故。不見色心，非無常故。然四智品，由本願力，所化有情，無盡期故，窮未來際無斷、無盡。
此又安樂，無逼惱故。清淨法界，眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。此二自性，皆無逼惱，及能安樂一切有情，故二轉依，俱名安樂。
二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。
大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身。無量無邊力無畏等，大功德法所莊嚴故。
體、依、聚義，總說名身。故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故。
〔科判〕2 諸門分別 〔T31 0057c20〕
如是法身，有三相別：一、自性身，謂諸如來真淨法界，受用、變化平等所依，離相寂然，絕諸戲論，具無邊際真常功德，是一切法平等實性，即此自性，亦名法身，大功德法所依止故。
二、受用身，此有二種：一、自受用，謂諸如來三無數劫，修集無量福慧資糧，所起無邊真實功德，及極圓、淨、常、遍色身，相續湛然，盡未來際，恒自受用廣大法樂。
二、他受用，謂諸如來由平等智，示現微妙淨功德身，居純淨土，為住十地諸菩薩眾，現大神通，轉正法輪，決眾疑網，令彼受用大乘法樂。合此二種，名受用身。
〔T31 0058a02〕三、變化身：謂諸如來由成事智，變現無量隨類化身，居淨、穢土，為未登地諸菩薩眾、二乘、異生，稱彼機宜，現通說法，令各獲得諸利樂事。
以五法性攝三身者，有義：初、二攝自性身，經說真如是法身故。論說轉去阿賴耶識，得自性身；圓鏡智品，轉去藏識，而證得故。中二智品，攝受用身，說平等智，於純淨土，為諸菩薩現佛身故；說觀察智，大集會中，說法斷疑現自在故；說轉諸轉識得受用身故。後一智品，攝變化身，說成事智，於十方土，現無量種難思化故。又智殊勝，具攝三身，故知三身，皆有實智。
有義：初一攝自性身。
說自性身本性常故；說佛法身無生滅故；說證因得非生因故；又說法身諸佛共有，遍一切法，猶若虛空，無相無為，非色心故。
然說轉去藏識得者，謂由轉滅第八識中二障麁重，顯法身故。智殊勝中說法身者，是彼依止彼實性故。
自性法身，雖有真實無邊功德，而無為故，不可說為色、心等物。
四智品中真實功德，鏡智所起，常、遍色身，攝自受用；平等智品，所現佛身，攝他受用；成事智品，所現隨類種種身相，攝變化身。
說圓鏡智是受用，佛轉諸轉識得受用故。
雖轉藏識亦得受用，然說轉彼顯法身故。於得受用，略不說之。又說法身無生無滅，唯證因得，非色、心等，圓鏡智品，與此相違。若非受用，屬何身攝。
〔T31 0058b01〕又受用身，攝佛不共有為實德。故四智品，實有色、心，皆受用攝。
又他受用及變化身，皆為化他方便示現，故不可說實智為體。
雖說化身智殊勝攝，而似智現或智所起，假說智名，體實非智。但說平等、成所作智，能現受用、三業化身，不說二身即是二智，故此二智自受用攝。
然變化身及他受用，雖無真實心及心所，而有化現心、心所法。無上覺者，神力難思，故能化現無形質法。
若不爾者，云何如來現貪、瞋等？久已斷故。云何聲聞及傍生等，知如來心？如來實心，等覺菩薩尚不知故。
由此經說，化無量類皆令有心；又說如來成所作智化作三業；又說變化有依他心，依他實心，相分現故。
雖說變化無根心等，而依餘說，不依如來。又化色根心、心所法，無根等用，故不說有。
如是三身，雖皆具足無邊功德，而各有異。謂自性身，唯有真實常、樂、我、淨，離諸雜染，眾善所依，無為功德，無色、心等差別相用。自受用身，具無量種妙色、心等真實功德；若他受用及變化身，唯具無邊似色、心等，利樂他用化相功德。
又自性身，正自利攝，寂靜安樂無動作故；亦兼利他，為增上緣，令諸有情得利樂故；又與受用及變化身為所依止，故俱利攝。自受用身唯屬自利。若他受用及變化身，唯屬利他，為他現故。
又自性身，依法性土。雖此身、土體無差別，而屬佛、法，相、性異故。此佛身、土俱非色攝。雖不可說形量小、大；然隨事相其量無邊，譬如虛空，遍一切處。
自受用身，還依自土：謂圓鏡智相應淨識，由昔所修自利無漏純淨佛土因緣成熟，從初成佛，盡未來際，相續變為純淨佛土，周圓無際，眾寶莊嚴，自受用身常依而住。如淨土量，身量亦爾，諸根相好，一一無邊，無限善根所引生故。功德智慧既非色法，雖不可說形量大小，而依所證及所依身，亦可說言遍一切處。他受用身，亦依自土：謂平等智大慈悲力，由昔所修利他無漏純淨佛土，因緣成熟，隨住十地菩薩所宜變為淨土，或小或大，或劣或勝，前後改轉，他受用身依之而住。能依身量，亦無定限。若變化身，依變化土。謂成事智大慈悲力，由昔所修利他無漏淨穢佛土，因緣成熟，隨未登地有情所宜化為佛土，或淨或穢，或小或大，前後改轉，佛變化身依之而住。能依身量，亦無定限。
〔T31 0058c16〕自性身土，一切如來同所證故，體無差別；自受用身及所依土，雖一切佛各變不同，而皆無邊不相障礙。餘二身土，隨諸如來所化有情，有共、不共。所化共者，同處同時，諸佛各變為身、為土，形狀相似，不相障礙，展轉相雜為增上緣，令所化生，自識變現。謂於一土有一佛身，為現神通說法饒益。於不共者，唯一佛變。諸有情類無始時來，種性法爾更相繫屬，或多屬一，或一屬多，故所化生有共、不共。不爾，多佛久住世間，各事劬勞，實為無益，一佛能益一切生故。
此諸身、土若淨、若穢，無漏識上所變現者，同能變識，俱善無漏，純善無漏因緣所生。是道諦攝，非苦、集故。蘊等識相不必皆同，三法因緣雜引生故。
〔T31 0059a01〕有漏識上所變現者，同能變識，皆是有漏。純從有漏因緣所生，是苦、集攝，非滅、道故。善等識相，不必皆同，三性因緣雜引生故。蘊等同異，類此應知，不爾，應無五、十二等。
然相分等依識變現；非如識性依他中實。不爾，唯識理應不成許識內境俱實有故。
或識相、見等從緣生，俱依他起，虛實如識，唯言遣外，不遮內境。不爾，真如亦應非實。內境與識，既並非虛，如何但言唯識非境？識唯內有，境亦通外，恐濫外故，但言唯識。或諸愚夫，迷執於境，起煩惱業，生死沈淪，不解觀心，勤求出離，哀愍彼故，說唯識言，令自觀心，解脫生死，非謂內境如外都無。
或相分等，皆識為性，由熏習力，似多分生。真如亦是識之實性。故除識性，無別有法。此中識言，亦說心所，心與心所，定相應故。
〔科判〕參、釋結施願分 〔T31 0059a17〕
〔科判〕(壹) 結釋示正名 〔T31 0059a17〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔所釋之頌〕第三十頌
〔所釋頌〕
甲、解頌——究竟位相 · 二轉依果
論曰：前面「修習位」所得到的那個轉依，要曉得它就是「究竟位」（也就是佛果位）的相狀。頌裡頭那個「此」字，指的就是前面講過的兩種轉依果（也就是轉過來所得到的菩提和涅槃），這兩樣都收在究竟的「無漏界」裡頭。為什麼叫「無漏」？因為一切「漏」（也就是煩惱）都徹底斷盡、一點不剩，再也沒有有漏的法跟著它增長；它的體性清清淨淨、圓圓滿滿、光光明明——所以叫「無漏」。「界」這個字有兩層意思：頭一層是「藏」（含藏）的意思——因為這裡頭含藏著無邊無際、稀有難得的大功德；第二層是「因」（能生）的意思——因為它能生出「五乘」（也就是人、天、聲聞、緣覺、菩薩這五類）在世間和出世間的種種利益安樂的事。
〔難〕「清淨法界」說它只屬無漏，這還好懂；可是「四智心品」（也就是轉八識所成的四種智、是有作為的智慧之用）為什麼也只屬無漏呢？〔答〕因為它歸在「道諦」裡頭，所以只屬無漏——也就是說，佛的功德、佛的色身、佛的淨土這些，都是從無漏的種性生出來的，有漏法的種子早就徹底捨掉了。佛雖然也會示現出生死的身體、業、煩惱這些相，看起來好像「苦諦、集諦」（有漏的那一邊），可是它骨子裡是無漏的，仍舊歸「道諦」所攝——那只是示現，不是真的有漏。
〔難〕《集論》這些論說『十五界等是只有有漏的』（十八界裡頭，除掉意界、法界、意識界這三界，剩下的那十五界只通有漏）；要照這麼講，那如來豈不就沒有五根（眼、耳、鼻、舌、身）、沒有五識、沒有五外界（色、聲、香、味、觸）了？（佛要是具足這十五界，豈不也成了有漏？）
〔一說·佛德超蘊處界〕有一派人說：如來的功德、色身、淨土，又深又妙、說有也不是說無也不是，老遠地離開了一切分別、斷光了一切戲論，根本就不收在「界、處」這些法門裡頭。既然如此，那它跟《集論》『十五界只有有漏』這句話，按道理講就不衝突了——因為佛的功德根本不在那十五界的名單裡。
〔又說·佛根境攝法界色〕又有一派人說：如來的五根、五境，是由微妙的「定」生出來的，所以歸在「法界色」（也就是定中所生的那種色法，是第六意識所緣、屬於法處所攝的色）裡頭，並不是佛的五識變出來的。佛的五識雖然也依著這「法界色」而變現，可是定中生的色「細」、五識變出的色「粗」，一粗一細不一樣，所以它不收在「五境界」（也就是色、聲、香、味、觸這五境）裡頭。如來的五識也不歸在「五識界」（也就是前五識界）裡頭——因為經裡說『佛的心永遠在定中』、論裡說『五識的體性是散亂的』（既然佛心恆在定、不散亂，那佛就沒有散亂的五識界）。
〔難〕「成所作智」（梵語 kṛtyānuṣṭhāna-jñāna，是轉前五識所成的智）跟哪一個識相應呢？〔答〕跟第六識相應，因為它要起「變化」的作用。〔難〕如果它跟第六識相應，那它跟「妙觀察智」（這是轉第六識所成的智）在體性上又有什麼分別呢？〔答〕妙觀察智的本事是去觀照一切法的「自相、共相」這些（也就是用在智慧的了解上），成所作智則只管起「變化」的作用（也就是去化導有情眾生）——所以這兩個是有分別的。
〔難〕如果成所作智和妙觀察智都依著第六識，那這兩個智品豈不就不能一起起了——因為同一類的兩個識本來就不能一起起。〔答〕有兩條路可解：第一條，就算承認它們不一起起，按道理本來也沒什麼不對；第二條，或者就『同一個智的本體上分出兩種用』來看，那它們一起起也沒什麼妨礙（這是一個本體分兩種用，並不是兩個識並排著起）。
〔又一解·成所作智屬第七〕或者有人說：成所作智是跟第七淨識（也就是把染污末那轉過來所成的清淨識）相應的，依著眼等根、緣著色等境——這其實是「平等性智」一種作用上的差別。意思是說：清淨的第七識起『他受用身、他受用土』這些相的時候，歸在「平等性智」這一品；它起「變化（身、土）」的時候，就歸在「成所作智」這一品。
〔難〕成所作智品豈不是「轉前五識」才得到的嗎？（你現在說它依第七，這就跟『轉五識才得』的講法對不上了。）〔答〕它並不是『把那五識轉過來、另外新得一個智』，而是『它的本體就是那個（清淨第七）』——清淨第七識起的化用，就叫成所作智。這好比說「轉生死而得涅槃」，可不能因為這麼說，就講涅槃也跟生死收在一塊兒；同樣，這裡（成所作智屬第七）也不該拿那個難來問。
〔應知（正義）·佛德通攝蘊處界〕又有一派人說（這是正義）：如來的功德、色身、淨土，按它們各自該歸的地方，全都收在「蘊、處、界」這三科裡頭——而這蘊、處、界三科，本來就「有漏、無漏」兩邊都通。至於《集論》這些論說的『十五界等只有有漏』，那是就「二乘」（聲聞、緣覺）所知道的那種又粗又淺的境界來講的，並不是把一切（連佛的無漏蘊處界都算進去）都這麼說。
這話是說：「餘」（也就是佛以外的有情眾生）所成就的十八界裡頭，只有後三界（意界、法界、意識界）能通到無漏；至於佛所成就的那十八界，雖然每一界都是無漏的，可是它不在二乘智慧所知道的境界範圍裡頭（所以《集論》是就二乘那種境界來講『只有有漏』，講不到佛的境界）。
至於別的地方（也就是前面那「一說」）講『佛的功德等不收在界、處裡頭』，那意思是說：佛的功德不同於『二乘那種劣等智慧所知道的界等相』，按道理一定是這樣（並不是說佛根本就沒有蘊、處、界）。那怎麼知道佛的功德一定收在蘊處界裡頭呢？有四條證據：第一，聖教說『一切有為法都歸蘊所攝』；第二，聖教說『一切法都歸界、處所攝』；第三，「十九界」這一類（也就是想在蘊處界之外另立一個的）是被聖教擋掉的（不准在界之外另有個法）；第四，要是說『斷光了戲論就不算界等』，那這個道理也站不住——凡是說得出來的，都跑不出蘊處界。
（要是佛的功德整個都離開蘊處界，）那也就不該說（佛果）『就是無漏界』、是「善」、是「常」、是「安樂」、是「解脫身」這些了——因為頌裡這些功德，每一樣都得有個被它指說的法體（總得有個東西讓你說它善、說它常）。再說聖教到處都講：『捨掉無常的蘊，而得到常住的蘊』，界、處也是一樣（也是轉捨無常的界、處，得到常住的界、處）；既然是轉無常蘊得常蘊，那怎麼還能說如來沒有蘊、處、界呢？所以前面那「一說」講『佛的功德不是界、處』，其實是「密意說」（另有一層隱藏的意思，不能照字面去取義）。
再說前面那「一說」講『五識的體性是散亂的』，那是就「餘」（也就是凡夫、二乘）所成的五識來講的，不是就佛所成的五識來講的（佛的五識一定跟定在一塊兒，並不散亂）。所以說，佛的身中，十八界這些統統具足，而它的體是純然無漏的。
這兩種轉依的果，頌裡又說它「不思議」（意思是想不到、說不來）。為什麼不思議？有三個緣故：一是它超過了一切『尋思（也就是用心去思惟）』和『言議（也就是用嘴去言說）』的路子；二是它又妙又深，只有佛自己內裡親證得到；三是世間任何一個比方都比不上它。一句話：離思、離議、又離比方。
這轉依果又是「善」（也就是頌裡那個「善」字）——因為它的體性就是白淨的善法。那為什麼說兩種轉依都是善呢？有幾條：一是清淨法界遠遠離開了生滅、極其安穩；二是四智心品妙用沒個定處（要怎麼用就怎麼用、不拘一格）、極其巧便；三是這兩樣都有「隨順、利益」眾生的相；四是這兩樣都跟「不善」相反——憑這幾條道理，兩種轉依都說是善。
〔難〕論裡說「十二處」當中有八處（也就是眼、耳、鼻、舌、身五根，加上色、香、味三境）只是「無記」（不善不惡）。要是佛果只屬善，那如來豈不就沒有五根、沒有三境（香、味、觸）了？〔答〕這裡有三種解釋，前面（佛德通攝蘊處界那一段）已經詳細講過了——也就是：要嘛說佛的功德超出界、處之外，要嘛說它歸法界色所攝，要嘛說佛的界、處純然是善、是無漏；所以根本就沒有『八處只是無記』這個難處。
一切如來的色身、淨土這些法，都歸在「滅諦、道諦」裡頭，所以只是善——因為聖教說滅、道這兩諦只屬善性，又說佛的國土等不歸「苦、集」這兩諦。至於佛的識所變現出來那些『看著像有漏、像不善、像無記』的相，也都是從無漏的善種子生出來的，所以還是歸無漏善所攝（看著像染污，骨子裡卻是善）。
這轉依果又是「常」（也就是頌裡那個「常」字）——因為它沒有窮盡的一天。那為什麼說兩種轉依都是常呢？清淨法界這一邊，無生無滅、體性也不變易，所以說它常；四智心品這一邊，是因為它所依的（清淨法界）常住，而且它自己一念接一念、相續下去沒有斷盡，所以也說它常。
不過要分清楚：四智品的「常」，跟清淨法界的「自性常」不一樣。為什麼？因為四智是從因（也就是種子）生出來的，凡是生出來的東西，到頭來總要滅——這是聖教一向決定判定的道理；再說，世間也從沒見過哪個色法、哪個心法是不無常的（凡是有作為的法都無常）。那四智品憑什麼能撐到未來的盡頭呢？是憑佛的本願力，加上所要度化的有情眾生沒有窮盡的一天——所以四智才能一路撐到未來的盡頭，不斷、不盡。（這是『相續不斷的常』『沒有斷的常』，不是法界那種「自性常」。）
這轉依果又是「安樂」（也就是頌裡那個「安樂」）——因為它沒有半點逼迫、惱害。清淨法界這一邊，種種相都寂寂靜靜，所以叫安樂；四智心品這一邊，永遠離開了惱害，所以也叫安樂。這兩樣的體性，都沒有逼迫惱害，而且還能安樂一切有情；所以兩種轉依都叫「安樂」。
二乘（也就是聲聞、緣覺）所得的兩種轉依果，只不過是永遠離開了「煩惱障」的綁縛罷了，並沒有（佛所成就的）那種殊勝的功德法，所以只能叫作「解脫身」（也就是頌裡那個「解脫身」）——這是說明：二乘只有個解脫身，沒有法身。
大覺世尊（也就是佛）成就了無上的「寂默」（音譯就是「牟尼」）之法，所以叫「大牟尼」（也就是頌裡那個「大牟尼」）。這位牟尼尊所得的兩種果，既然已經永遠離開了煩惱障、所知障這兩障，所以（不光叫解脫身，也）叫「法身」（也就是頌裡那個「名法」）——因為它是被無量無邊的十力、四無畏這些大功德法所莊嚴的。這個「身」字，含著「體、依、聚」三層意思（也就是自體的意思、所依的意思、積聚的意思），合起來就叫「身」。所以這個「法身」是拿「五法」（也就是清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智）當體性的，並不是單單清淨法界一個才叫法身；因為兩種轉依的果（菩提、涅槃）統統都收在這個（法身）裡頭。
乙、諸門分別——三身
這個「法身」（也就是廣義上、五法合成的那個法身），分成三種相：第一、自性身——指的是諸佛如來那個真淨的法界，它是受用身、變化身平平等等的所依靠處；它離開了一切相、寂寂然然一動不動、斷光了一切戲論；它具足了無邊無際真常的功德，是一切法平等的真實性。也就是這個「自性」，又叫『（狹義的）法身』，因為它是大功德法的所依靠處。
第二、受用身（梵語 sāṃbhogika-kāya），這又分兩種——（一）自受用身：指的是諸佛如來在「三大阿僧祇劫」（也就是極其漫長的三個大劫）裡頭，修集了無量的福德、智慧這些資糧，因而生起的無邊真實功德，還有那極圓滿、極清淨、常住、周遍的色身；它一念接一念、湛然不動，一直撐到未來的盡頭，恆常地自己享用著廣大的法樂（也就是自己享受法的喜樂）。
（二）他受用身：指的是諸佛如來憑著「平等性智」，示現出微妙的淨功德身，安住在純淨的國土裡頭，替安住「十地」的那些菩薩們，現大神通、轉正法輪、斷決大眾的疑網，讓他們（十地菩薩）享用大乘的法樂（也就是讓別人享受法的喜樂）。把這自受用、他受用兩種合起來，總名叫「受用身」。
第三、變化身：指的是諸佛如來憑著「成所作智」，變現出無量「隨類」（也就是隨著眾生的種類）的化身，安住在淨土、穢土裡頭，替還沒登上（初）地的那些菩薩們、二乘、異生（也就是凡夫），對準他們各自的根機所宜，現神通、說法，讓他們各各得到種種利益安樂的事。
〔以五法攝三身〕
拿「五法」（也就是清淨法界，加上四智）去配「三身」，該怎麼配呢？〔一說·初二攝自性身〕有一派人說：五法裡頭的『頭兩個』（也就是清淨法界、大圓鏡智）配「自性身」——理由是：經裡說『真如就是法身』（而清淨法界就是真如）；論裡又說『把阿賴耶識轉過去，就得自性身』，而大圓鏡智品正好就是『把藏識（也就是阿賴耶）轉過去』才證得的（所以大圓鏡智也歸自性身）。『中間兩個』智品（也就是平等性智、妙觀察智）配「受用身」——理由是：經說平等性智在純淨土裡替諸菩薩現佛身（這是他受用），說妙觀察智在大集會裡說法、斷疑、現自在，又說『把那些轉識（也就是前七識）轉過去，就得受用身』。『最後一個』智品（也就是成所作智）配「變化身」——理由是：經說成所作智在十方國土現出無量種難以思量的變化。再說，「智」既然是這麼殊勝，那它就把三身都包了（三身都是智所成的）；所以曉得三身都有「實智」（也就是真實的智，不光是看著像而已）。
〔又說（正義）·唯初一攝自性身〕又有一派人說（這是正義）：五法裡頭只有『頭一個』（也就是清淨法界）才配「自性身」。理由有四：第一，經說自性身是「本性常」的（只有法界才本性常，智是從因生出來的，不算本性常）；第二，經說佛的法身是「無生無滅」的；第三，經說（法身）是由「證因」（也就是顯了因，把本來就有的顯出來）才得到的，不是由「生因」生出來的（智則是生因所生的）；第四，又經說法身是諸佛共有的、遍一切法、就像虛空一樣、無相無為、不是色也不是心（智則是有作為的，有色、有心的相）。
至於前面那「一說」講『把藏識轉過去就得（自性身）』，這話要這麼懂：是因為把第八識裡頭『兩障的粗重』（也就是煩惱障、所知障的種子習氣）轉滅掉，從而把本來就有的法身「顯」出來——這是「顯」、不是「生」，所以它還是只歸法界所攝（不歸智）。又「智殊勝」那段裡頭也說到「法身」，那是因為：智是那法身的所依靠處，而且智是那法身真實性的一個用——所以連帶說了智，並不是說智就是自性身。自性法身雖然有真實無邊的功德，可是它既然是「無為」的，就不能把它說成色、心這些有作為的東西。
（照這個正義，四智就分頭去配後面那兩種身：）四智品裡頭的真實功德——「大圓鏡智」所起的那個常住、周遍的色身，歸在「自受用身」；「平等性智」品所現的佛身，歸在「他受用身」；「成所作智」品所現的那些隨類種種的身相，歸在「變化身」。
〔難·鏡智屬何身〕（前面正義既然說大圓鏡智不歸自性身，那它到底歸哪一身呢？）回答：說『大圓鏡智是受用（身）』——因為佛是把『那些轉識』（也就是前七識）轉過來才得受用的。〔難〕可大圓鏡智明明是轉第八藏識才得的，怎麼也歸受用呢？〔答〕雖然「轉藏識」也得受用（身），可是（經論）講『把那藏識轉過去』，本意是為了『把法身顯出來』，所以在「得受用」這一層上就略過不提了（因此別的地方只單說轉七識得受用）。再說（反過來顯）：經說法身是『無生無滅、只憑證因才得、不是色也不是心』，而大圓鏡智品恰恰跟這個（法身的相）相反（大圓鏡智是有生的、是生因得的、是心品）；既然跟法身的相相反，那它要是不歸受用身，又該歸哪一身呢？（所以大圓鏡智一定歸自受用。）
再說「受用身」收的是佛「不共」（也就是只有佛獨自才有）的那種有作為的真實功德；所以四智品（在自受用、他受用裡頭）實實在在有色法、有心法，都歸受用身所攝（四智那種有作為的真實功德歸受用，不歸自性）。
再說「他受用身」和「變化身」，都是為了『化度他人』的方便才示現出來的，所以不能說它們是拿「實智」當體的（那些化現的相不是實智）。前面那「一說」雖然講過『化身歸智殊勝所攝』，可是那個其實是『看著像智而現出來的』、或者是『智所起出來的』，只是借個「智」的名來說，它的體並不是真智。經論只說『平等性智、成所作智能現出（他）受用身和三業（也就是身、語、意）的化身』，並沒有說這兩種身就是這兩種智；所以這「平等、成所作」兩種智（的實在本體）還是歸「自受用」所攝（智的本體屬自受用，化現的相才屬他受用、變化）。
不過變化身和他受用身，雖然沒有「真實」的心和心所，可是有「化現」出來的心、心所法（也就是看著像心、心所的東西）。無上正覺者的神力難以思量，所以連沒有形質的法（也就是心法）都能化現出來。要是不這麼說（也就是不准它化現心、心所），那就講不通兩件事：第一，如來怎麼能現出「貪、瞋」這些相呢？（貪、瞋）祂早就斷光了（所以那必定是化現出來的）；第二，聲聞和傍生（也就是畜生）這些，怎麼能知道如來的心呢？（要是真心的話，）如來的真心連「等覺菩薩」都還摸不著（所以他們能知道的，是化現出來的心）。
正因為這個（也就是化現心、心所的道理），經才說『（佛）化現無量種類（的眾生）都讓（化身）有心』；又說『如來用成所作智化作（身、語、意）三業』；又說『變化身有它所依的心』——這是依著『他（也就是佛）的真心』而讓相分顯現出來的（化現的心，是佛真心的相分）。雖然別的地方說『變化身沒有根、沒有心等』，可是那是就「餘」（也就是非佛的那種劣等化身，或者就那個沒有真實根、心的層面）來講的，不是就如來（的化現）來講的。又『所化現的色根、心、心所法』，沒有「根」那種真實作用（也就是沒有真實的領納、了別之用），所以說它『沒有（真實的根、心）』——並不是說它整個就沒有化現。
〔三身功德差別〕
這三種身，雖然都具足了無邊功德，可是各各有差異。先說「自性身」：它只有真實的「常、樂、我、淨」（也就是涅槃四德），遠遠離開了種種雜染，是眾善的所依靠處，是無為的功德，沒有色、心這些（有作為的）差別的相和用。
再說「自受用身」：它具足了無量種微妙的色、心這些「真實」功德。至於「他受用身」和「變化身」，就只具足無邊那種『看著像』色、像心的東西（不是真實的，是看著像而現出來的）、為了利益安樂他人而用的那種化現相的功德。
再從「自利、利他」這個角度分：「自性身」正屬「自利」所攝（因為它寂靜安樂、沒有動作），可也兼著「利他」（因為它當增上緣，讓諸有情得到利樂），又是受用、變化這兩身的所依靠處，所以（自性身）是自利、利他兩邊都通的。「自受用身」只屬自利。「他受用身」和「變化身」只屬利他（因為它們是為了他人才現出來的）。
〔三身依土〕
再從『三身各依什麼土』這個角度分：「自性身」依的是「法性土」。雖然這（自性）身和（法性）土的體本來沒有差別（都是同一個真如），可是（身）屬「佛」、（土）屬「法」，它們的相、性是有差異的（一個是能依的身，一個是所依的土）。這佛的（自性）身和（法性）土，都不歸「色」所攝。雖然不能說它的形量是小是大，可是隨著「事相」來講，它的量是無邊的，就像虛空一樣，遍滿一切處。
「自受用身」依的還是「自（受用）土」：這是說，跟「大圓鏡智」相應的那個淨識，因為往昔所修的「自利」那種無漏純淨佛土的因緣成熟了，於是從一開始成佛、一直到未來的盡頭，一念接一念地變現出純淨的佛土，周圓沒有邊際、眾寶莊嚴，自受用身就恆常依著它而住。淨土的量有多大（無邊），身量也就有多大，（佛的）諸根、相好也一一無邊——因為這些統統是由無限的善根引生出來的。
（自受用身的）功德、智慧既然不是色法，雖然不能說它的形量是大是小，可是依著它的「所證」（也就是真如）和「所依身」（也就是色身），也可以說它『遍滿一切處』（因為所證的真如是遍的，所以連帶說身也遍）。
「他受用身」依的也是「自（受用）土」：這是說，憑「平等性智」那種大慈悲力，因為往昔所修的「利他」那種無漏純淨佛土的因緣成熟了，於是隨著所住「十地」菩薩各自所宜，變現出淨土來——或小或大、或劣或勝，前後跟著改變（隨著地位不同而轉變），他受用身就依著它而住。它能依的身量，也沒有一定的限度。
至於「變化身」，依的就是「變化土」：這是說，憑「成所作智」那種大慈悲力，因為往昔所修的「利他」那種無漏的淨、穢佛土的因緣成熟了，於是隨著『還沒登上（初）地』的有情各自所宜，化現出佛土來——或淨或穢、或小或大，前後跟著改變，佛的變化身就依著它而住。它能依的身量，也沒有一定的限度。
〔身土同異 · 共不共〕
「自性身、（法性）土」，一切如來都是同證一個的，所以它的體沒有差別（諸佛都是同一個）。『自受用身和它所依的土』，雖然一切佛各自變各自的、彼此不一樣，可是都是無邊的、彼此也不互相妨礙。
『剩下兩個』（也就是他受用、變化）的身、土，就隨著諸佛如來所要度化的有情，而有「共、不共」的分別。所度化的眾生屬「共」的（也就是好幾尊佛一起度的那種根機）：在同一個地方、同一個時候，諸佛各自變出身、變出土，它們的形狀相似、彼此不妨礙，互相摻雜在一塊兒當「增上緣」，讓所度化的眾生『各自的識變現出來』（也就是眾生自己的心變現出所看到的那一尊佛）——也就是說，在一塊土上有一尊佛身，替（眾生）現神通、說法、利益。所度化的眾生屬「不共」的：就只由一尊佛變現（一尊佛單獨度這個根機）。
各類有情，從無始以來，他們的「種性」（也就是跟哪一尊佛有度化的緣）就自自然然地彼此繫屬著：有的是『好多（眾生）繫屬一（尊佛）』，有的是『一（個眾生）繫屬好多（尊佛）』，所以所度化的眾生才有「共、不共」的分別。要是不這樣（也就是假如沒有共、不共的分別），那好多尊佛長久住在世間、各自辛辛苦苦（也就是勞苦操勞），豈不白費工夫——因為一尊佛就能利益一切眾生了（所以一定要有不共的根機，才顯出好多尊佛各有各要度的眾生）。
〔身土漏無漏 · 蘊識相分別〕
這些身、土，不管是淨是穢，只要是「無漏識」上頭變現出來的，就都跟它那個能變的識一個樣，統統是善、是無漏，是純善無漏的因緣所生出來的；它歸在「道諦」裡頭，不歸「苦、集」這兩諦。不過它的「蘊」等識相不見得都一樣——因為是好幾種法（也就是種子、現行、所緣這些）的因緣摻雜著引生出來的（同一個識所變的，蘊相也會有差別）。
至於「有漏識」上頭變現出來的，就都跟它那個能變的識一個樣，統統是有漏；純是從有漏的因緣生出來的，歸「苦、集」所攝，不歸「滅、道」這兩諦。它的善等（也就是善、惡、無記）識相，也不見得都一樣——因為是三性的因緣摻雜著引生出來的。「蘊」等（還有處、界）的同跟不同，也照這個道理去懂；要是不這樣（也就是假如所變的一定跟能變的同一個性），那就連「五蘊、十二處」這些（差別的安立）都不該有了。
〔結成唯識 · 內境不無〕
不過「相分」這些是依著識才變現出來的，不像「識性」（也就是依他起的那個識體）在依他起裡頭那樣真實（相分離不開識，並不是另外有個實在的東西）；要是不這樣（也就是假如相分離開識、自己實在地存在），那「唯識」的道理就立不起來了，因為那就等於承認『識（內）和（內）境都是實實在在有的』（也就是成立了境離開識而實有）。或者這麼說：識的「相分、見分」這些都是從緣生出來的，都屬「依他起」，它們是虛是實跟識一個樣（都跟識一樣是依他起）；「唯」這個字只是要遣掉『（心）外（的境）』，並不是要擋掉『（識）內（的）境』（也就是說內境並不是沒有）。要是不這樣（也就是假如連內境也沒有），那「真如」也就該不是真實的了（因為真如也是識的實性，怎麼能說它沒有呢）。
〔難〕內境和識既然都不是虛假的，那為什麼只說「唯識」、卻說『沒有（外）境』呢？〔答〕「識」只在內裡頭有（不通到外頭去），「境」卻是連外頭也通的（因為有人會妄計心外有境）；就怕（一說境就）跟『（心）外（的境）』混在一塊兒，所以才只說「唯識」（也就是標出「識」、遮掉「外」，並不是說沒有內境）。
〔又一意〕或者這麼說：那些愚癡的凡夫迷迷糊糊地執著（心外的）境，起煩惱、造業，在生死裡頭沈沈淪淪，既不懂得『觀照自心』、也不肯勤勤懇懇地求出離；（聖者）可憐他們，所以才說「唯識」這句話，好讓他們自己去觀照自己的心、從生死裡頭解脫出來——並不是說『內境也跟那（妄計出來的）外境一樣統統沒有』（也就是說，講唯識是為了破掉向外的執著，並不是把內境也一筆抹掉）。
〔又一意〕或者這麼說：相分這些都是拿「識」當體性的，靠著「熏習」的力量，看著像有許許多多分（也就是種種相）一樣生出來；真如也是『識的實性』（也就是圓成實，正是依他起的那個實性）。所以除了「識性」（不管依他起還是圓成實，都離不開識）以外，再沒有別的法了。又這裡所說的「識」，也連帶把「心所」也說進去了——因為心王和心所一定相應在一塊兒（所以講「識」就把心所也含攝進來了）。
〔Verse expounded〕
This, then, is the uncontaminated realm — inconceivable, good, permanent, blissful, the liberation-body, the Great Muni named the dharma[-body]. (v30)
A. Expounding the verse — the marks of the ultimate stage · the fruit of the twin transformation-of-the-basis
The treatise says: that transformation-of-the-basis attained at the foregoing "cultivation stage," you should know, just is the marks of the "ultimate stage" (that is, the stage of Buddhahood). The word "this" in the verse points to the two kinds of transformation-of-the-basis-fruit spoken of before (that is, the enlightenment and the nirvāṇa won by turning [the basis] around); and both of these are gathered into the ultimate "uncontaminated realm." Why is it called "uncontaminated"? Because all the "contaminants" (that is, the afflictions) are thoroughly exhausted, not a trace left, with no contaminated dharma any longer following along and increasing with it; its nature is pure and clean, perfect and full, bright and luminous — hence it is called "uncontaminated." The word "realm" has two layers of meaning: the first layer is the sense of "store" (holding within) — because herein are held the boundless, hard-to-come-by, rare great merits; the second layer is the sense of "cause" (able to give rise) — because it can give rise to the manifold affairs of benefit and bliss, worldly and supramundane, of the "five vehicles" (that is, the five sorts: humans, gods, śrāvakas, pratyekabuddhas, and bodhisattvas).
〔Q〕To say the "pure dharma-realm" belongs only to the uncontaminated is easy enough to grasp; but the "four-wisdom mind-and-factors" (that is, the four kinds of wisdom formed by transforming the eight consciousnesses, the active functioning of wisdom that involves doing) — why do they too belong only to the uncontaminated? 〔A〕Because they are included within the "path-truth," and so belong only to the uncontaminated — that is to say, the Buddha's merits, the Buddha's form-body, the Buddha's pure land, and the like, are all born from the uncontaminated seed-nature, the seeds of contaminated dharmas having been thoroughly cast off long ago. Although the Buddha does also manifest the marks of a birth-and-death body, of karma, of afflictions, and the like — which look as if they were "the truth of suffering, the truth of arising" (the contaminated side) — yet at bottom these are uncontaminated, still gathered by the "path-truth"; for that is only a manifestation, not really contaminated.
〔Q〕The Abhidharma-samuccaya and the like say that "the fifteen elements and the rest are only contaminated" (among the eighteen elements, leaving aside the three — the mind-element, the dharma-element, and the mental-consciousness-element — the remaining fifteen elements are contaminated only); if it be so put, then would the Tathāgata not be without the five faculties (eye, ear, nose, tongue, body), without the five consciousnesses, without the five outer elements (form, sound, smell, taste, touch)? (For were the Buddha furnished with these fifteen elements, would he not then turn out to be contaminated too?)
〔One view · the Buddha's virtues surpass the aggregates-bases-elements〕 One party says: the Tathāgata's merits, form-body, and pure land are profound and subtle, neither to be called "existent" nor to be called "non-existent," far apart from every discrimination, with all elaboration cut clean off, and so are not gathered at all within the dharma-gates of "elements, bases," and the like. That being so, this does not, in principle, conflict with the Abhidharma-samuccaya's "the fifteen elements are contaminated only" — for the Buddha's merits simply are not on the roster of those fifteen elements.
〔Another view · the Buddha's faculties-and-objects belong to dharma-realm-form〕 Another party says: the Tathāgata's five faculties and five objects are born from the subtle "concentration," and so belong within "dharma-realm-form" (that is, the sort of form born within concentration, which is the object of the sixth mental consciousness, belonging to form-gathered-by-the-dharma-base); they are not transformed by the Buddha's five consciousnesses. Although the Buddha's five consciousnesses do also transform-and-manifest in dependence on this "dharma-realm-form," yet the form born within concentration is "fine" while the form the five consciousnesses transform is "coarse" — one fine, one coarse, not the same — so it is not gathered within the "five-object-elements" (that is, the five objects: form, sound, smell, taste, touch). The Tathāgata's five consciousnesses, too, are not gathered within the "five-consciousness-elements" (that is, the first-five-consciousness elements) — because scripture says "the Buddha's mind is forever within concentration," and the treatises say "the five consciousnesses' nature is scattered-and-disturbed" (since the Buddha's mind is ever in concentration and not scattered, the Buddha has no scattered five-consciousness-elements).
〔Q〕The "wisdom of accomplishing what is to be done" (Sanskrit kṛtyānuṣṭhāna-jñāna, the wisdom formed by transforming the first five consciousnesses) — with which consciousness is it associated? 〔A〕It is associated with the sixth consciousness, because it must put forth the function of "transformation." 〔Q〕If it is associated with the sixth consciousness, then in what does it differ in nature from the "wisdom of wondrous discernment" (this being the wisdom formed by transforming the sixth consciousness)? 〔A〕The wisdom of wondrous discernment's business is to contemplate the "self-mark, the shared-mark," and so on, of all dharmas (that is, it is used upon the understanding of wisdom), whereas the wisdom of accomplishing what is to be done attends only to putting forth the function of "transformation" (that is, to transforming-and-guiding sentient beings) — so these two are distinct.
〔Q〕If the wisdom of accomplishing what is to be done and the wisdom of wondrous discernment both rest on the sixth consciousness, then would these two wisdom-classes not be unable to arise together — since two consciousnesses of one and the same kind cannot, by their nature, arise together? 〔A〕There are two ways to resolve it. First: even granting that they do not arise together, in principle there is nothing wrong with that. Second: or, viewing it as "out of one and the same wisdom-substance two functions are divided off," then their arising together is no obstacle either (this is one substance dividing into two functions, not two consciousnesses arising side by side).
〔Another resolution · the wisdom of accomplishing what is to be done belongs to the seventh〕 Or someone says: the wisdom of accomplishing what is to be done is associated with the "seventh pure consciousness" (that is, the pure consciousness formed by transforming the defiled manas), resting on the eye-faculty and the rest, taking form and the rest as object — and this is really a difference within one of the functions of the "wisdom of equal-nature." What is meant is: when the pure seventh consciousness puts forth the marks of the "other-enjoyment body, the other-enjoyment land," it is gathered into the class of the "wisdom of equal-nature"; when it puts forth "transformation" (of body and land), it is gathered into the class of the "wisdom of accomplishing what is to be done."
〔Q〕Is not this wisdom-class of accomplishing what is to be done attained by "transforming the first five consciousnesses"? (You now say it rests on the seventh, and this does not square with the account "attained by transforming the five consciousnesses.") 〔A〕It is not that one "transforms those five consciousnesses and then attains a wisdom anew"; rather, "its very substance is that one (the pure seventh)" — the transformative function put forth by the pure seventh consciousness is just what is called the wisdom of accomplishing what is to be done. This is like saying "one transforms birth-and-death and attains nirvāṇa": one cannot, on account of so speaking, then maintain that nirvāṇa too is gathered together with birth-and-death; just so, here too (the wisdom of accomplishing what is to be done belonging to the seventh) one ought not to press that challenge.
〔The right meaning, to be known · the Buddha's virtues are gathered into the aggregates-bases-elements〕 Another party says (and this is the right meaning): the Tathāgata's merits, form-body, and pure land are, each according to where it properly belongs, all gathered into the three categories of "aggregates, bases, elements" — and these three categories of aggregates, bases, and elements run, by their very nature, through both sides, "contaminated and uncontaminated." As for the Abhidharma-samuccaya's and the like's "the fifteen elements and the rest are contaminated only," that was spoken with reference to the coarse and shallow realm that the "two vehicles" (śrāvakas, pratyekabuddhas) know, and was not saying "everything" (it was not counting in even the Buddha's uncontaminated aggregates-bases-elements).
This means: among the eighteen elements accomplished by "the rest" (that is, by sentient beings other than the Buddha), only the last three elements (the mind-element, the dharma-element, the mental-consciousness-element) can run through to the uncontaminated; whereas the eighteen elements that the Buddha accomplishes, though every one of them is uncontaminated, are not within the range of the realm that the two vehicles' wisdom knows (and so the Abhidharma-samuccaya speaks of "contaminated only" with reference to that realm of the two vehicles, never reaching as far as the Buddha's realm).
As for where another place (that is, the foregoing "one view") says "the Buddha's merits and the rest are not gathered into elements, bases," the meaning is: the Buddha's merits are not like "the marks of elements and the rest that the two vehicles' inferior wisdom knows," and in principle it must be so (it is not that the Buddha simply has no aggregates, bases, elements at all). How, then, is it known that the Buddha's merits must be gathered into the aggregates-bases-elements? There are four pieces of proof: first, the holy teaching says "all conditioned dharmas are gathered by the aggregates"; second, the holy teaching says "all dharmas are gathered by the elements and bases"; third, "a nineteenth element" and its kind (that is, wishing to set up some further [category] outside the aggregates-bases-elements) is barred off by the holy teaching (no dharma is allowed outside the elements); fourth, were it said "cut off elaboration and then it does not count as elements and the rest," that principle too cannot stand — whatever can be spoken of does not run outside the aggregates-bases-elements.
(Were the Buddha's merits, taken whole, to depart from the aggregates-bases-elements,) then neither ought it to be said that [Buddhahood] "just is the uncontaminated realm," is "good," is "permanent," is "blissful," is "the liberation-body," and so on — for each of these virtues in the verse must have some dharma-substance that it points to and speaks of (there must after all be something for you to call good, to call permanent). Furthermore the holy teaching everywhere says: "casting off the impermanent aggregates, one attains the permanent aggregates," and so likewise for elements and bases (likewise casting off the impermanent elements and bases and attaining permanent elements and bases). Since it is by transforming the impermanent aggregates that one attains the permanent aggregates, how then could it still be said that the Tathāgata is without aggregates, bases, elements? Therefore where the foregoing "one view" says "the Buddha's merits are not elements, bases," it is really a "hidden-intent statement" (with a further concealed meaning, not to be taken literally).
Furthermore, where the foregoing "one view" says "the five consciousnesses' nature is scattered-and-disturbed," that was spoken with reference to the five consciousnesses accomplished by "the rest" (that is, by ordinary beings and the two vehicles), not with reference to the five consciousnesses the Buddha accomplishes (the Buddha's five consciousnesses are surely together with concentration, and are not scattered). And so it is said: within the Buddha's body the eighteen elements and the rest are all complete and entire, while in substance they are purely uncontaminated.
These two fruits of the transformation-of-the-basis the verse calls, again, "inconceivable" (meaning: it cannot be thought, it cannot be told). Why inconceivable? For three reasons: first, it surpasses every road of "reflection (that is, applying the mind to ponder)" and of "verbal discussion (that is, using the mouth to speak)"; second, it is subtle and profound, attained only by the Buddha himself realizing it within; third, not any single simile in the world can match up to it. In a word: apart from thinking, apart from discussion, and apart from simile too.
This fruit of the transformation-of-the-basis is, again, "good" (that is, the word "good" in the verse) — because its very nature is the pure-white good dharma. Why is it said that both kinds of transformation-of-the-basis are good? On several counts: first, the pure dharma-realm is far, far apart from arising-and-perishing, utterly at peace; second, the four-wisdom mind-and-factors have wondrous functioning with no fixed place (used as one will, bound to no single mode), utterly skilful; third, both of these have the mark of "according-with and benefiting" sentient beings; fourth, both of these are contrary to "the non-good" — on these several grounds, both kinds of transformation-of-the-basis are said to be good.
〔Q〕The treatises say that among the "twelve bases" eight bases (that is, the five faculties — eye, ear, nose, tongue, body — together with the three objects, form, smell, taste) are only "indeterminate" (neither good nor bad). If Buddhahood belongs only to the good, then would the Tathāgata not be without the five faculties, without the three objects (smell, taste, touch)? 〔A〕Here there are three explanations, already set out at length before (in the segment "the Buddha's virtues are gathered into the aggregates-bases-elements") — that is: either one says the Buddha's merits surpass and stand outside the elements-and-bases, or one says they are gathered by dharma-realm-form, or one says the Buddha's elements and bases are purely good and uncontaminated; so there is simply no such difficulty as "eight bases are only indeterminate."
All the dharmas of every Tathāgata's form-body, pure land, and the like are gathered into "the truth of cessation, the truth of the path," and so are only good — because the holy teaching says the two truths of cessation and path belong only to the good nature, and says the Buddha's lands and the like do not belong to "the truth of suffering, the truth of arising." As for those marks the Buddha's consciousness transforms-and-manifests that "look like the contaminated, like the non-good, like the indeterminate" — these too are all born from uncontaminated good seeds, and so are still gathered by the uncontaminated good (they look as if defiled, but at bottom are good).
This fruit of the transformation-of-the-basis is, again, "permanent" (that is, the word "permanent" in the verse) — because it has no day of exhaustion. Why is it said that both kinds of transformation-of-the-basis are permanent? On the pure-dharma-realm side: without arising, without perishing, its substance unchanging too — and so it is called permanent. On the four-wisdom-mind-and-factors side: it is because what they rest on (the pure dharma-realm) is permanently abiding, and because they themselves carry on thought after thought, continuing without severance or exhaustion — and so they too are called permanent.
But this must be told apart clearly: the "permanence" of the four-wisdom-classes is not the same as the "own-nature-permanence" of the pure dharma-realm. Why? Because the four wisdoms arise from a cause (that is, from seeds), and whatever arises must in the end perish — this being a principle the holy teaching judges and settles throughout; moreover, the world has never seen any form-dharma or any mind-dharma that was not impermanent (whatever dharma involves doing is impermanent). On what, then, can the four-wisdom-classes hold out to the very end of the future? On the power of the Buddha's original vow, together with the fact that the sentient beings to be transformed have no day of exhaustion — and so the four wisdoms can hold out all the way to the end of the future, without severance, without exhaustion. (This is "the permanence of unbroken continuity," "the permanence of no severance," not that "own-nature-permanence" of the dharma-realm.)
This fruit of the transformation-of-the-basis is, again, "blissful" (that is, the "blissful" in the verse) — because there is in it not the least oppression or torment. On the pure-dharma-realm side, every kind of mark is utterly still and quiet, and so it is called blissful; on the four-wisdom-mind-and-factors side, it forever departs torment and harm, and so it too is called blissful. The own-nature of these two is alike without oppression or torment, and is moreover able to give bliss to all sentient beings; and so both kinds of transformation-of-the-basis are called "blissful."
The two fruits of the transformation-of-the-basis attained by the two vehicles (that is, the śrāvakas and pratyekabuddhas) are nothing more than a forever departing from the bond of the "affliction-obstruction," and have nothing of (the surpassing merit-dharmas that the Buddha accomplishes); and so they can only be called the "liberation-body" (that is, the "liberation-body" in the verse) — this saying that the two vehicles have only a liberation-body, no dharma-body.
The Greatly Awakened World-Honored One (that is, the Buddha) accomplishes the unsurpassed dharma of "stillness-and-silence" (transliterated, just "muni"), and so is called the "Great Muni" (that is, the "Great Muni" in the verse). The two fruits attained by this Muni-Honored One, having now forever departed the two obstructions — the affliction-obstruction and the cognitive obstruction — are (not only called the liberation-body but) also called the "dharma-body" (that is, the "named the dharma" in the verse) — because it is adorned by the immeasurable, boundless great merit-dharmas of the ten powers, the four fearlessnesses, and the rest. This word "body" carries three layers of meaning, "substance, basis, aggregation" (that is, the sense of its own substance, the sense of being a basis, the sense of being an aggregation); joined together, they are called "body." Therefore this "dharma-body" takes the "five dharmas" (that is, the pure dharma-realm, the great-mirror wisdom, the wisdom of equal-nature, the wisdom of wondrous discernment, the wisdom of accomplishing what is to be done) for its nature, and it is not the pure dharma-realm alone that is called the dharma-body; for the two fruits of the transformation-of-the-basis (enlightenment, nirvāṇa) are all gathered into this (dharma-body).
B. The point-by-point distinctions — the three bodies
This "dharma-body" (that is, the dharma-body in the broad sense, the one composed of the five dharmas joined together) divides into three kinds of marks: First, the self-nature body — this means that true, pure dharma-realm of the Buddha-Tathāgatas; it is the equal resting-place for the enjoyment body and the transformation body; it is apart from every mark, utterly still and unmoving, with all elaboration cut clean off; it is furnished with boundless, truly-permanent merits, and is the equal, real nature of all dharmas. It is just this "self-nature" that is also called "the (narrow-sense) dharma-body," because it is the resting-place of the great merit-dharmas.
Second, the enjoyment body (Sanskrit sāṃbhogika-kāya), and this divides further into two kinds — (1) the self-enjoyment body: this means that, over "three incalculable eons" (that is, the three great eons, exceedingly long), the Buddha-Tathāgatas cultivated and gathered immeasurable provisions of merit and wisdom, and thereby gave rise to boundless real merits, and to that supremely perfect, supremely pure, permanent, all-pervading form-body; it carries on thought after thought, clear and unmoving, all the way to the end of the future, ever self-enjoying the vast dharma-bliss (that is, enjoying for itself the joy of the dharma).
(2) The other-enjoyment body: this means that the Buddha-Tathāgatas, by the "wisdom of equal-nature," manifest a subtle, pure merit-body, dwelling in a purely pure land, and for the sake of those bodhisattvas abiding upon the "ten stages," put forth great spiritual powers, turn the wheel of the true dharma, and cut through the net of the multitude's doubts, letting them (the bodhisattvas of the ten stages) enjoy the Mahāyāna dharma-bliss (that is, letting others enjoy the joy of the dharma). Joining these two kinds, self-enjoyment and other-enjoyment, the whole is named the "enjoyment body."
Third, the transformation body: this means that the Buddha-Tathāgatas, by the "wisdom of accomplishing what is to be done," transform-and-manifest immeasurable "according-to-kind" (that is, according to the kinds of sentient beings) transformation-bodies, dwelling in pure lands and impure lands, and for the sake of those bodhisattvas who have not yet ascended (the first) stage, and the two vehicles, and ordinary beings (that is, the unenlightened), suiting each one's faculties and what fits them, put forth spiritual powers and preach the dharma, letting each obtain the various affairs of benefit and bliss.
〔Gathering the three bodies by the five dharmas〕
Taking the "five dharmas" (that is, the pure dharma-realm together with the four wisdoms) and matching them to the "three bodies" — how is the match to be made? 〔One view · the first two gather the self-nature body〕 One party says: of the five dharmas, the "first two" (that is, the pure dharma-realm and the great-mirror wisdom) match the "self-nature body" — the grounds being: scripture says "suchness just is the dharma-body" (and the pure dharma-realm just is suchness); and the treatises say "transforming the ālaya-consciousness away, one attains the self-nature body," and the great-mirror-wisdom-class is precisely what is realized by "transforming the store-consciousness (that is, the ālaya) away" (so the great-mirror wisdom too belongs to the self-nature body). The "middle two" wisdom-classes (that is, the wisdom of equal-nature and the wisdom of wondrous discernment) match the "enjoyment body" — the grounds being: scripture says the wisdom of equal-nature manifests the Buddha-body for the bodhisattvas in the purely pure land (this is other-enjoyment), and says the wisdom of wondrous discernment, in the great assembly, preaches the dharma, cuts doubt, and manifests sovereignty, and also says "transforming away those turning-consciousnesses (that is, the first seven consciousnesses), one attains the enjoyment body." The "last one" wisdom-class (that is, the wisdom of accomplishing what is to be done) matches the "transformation body" — the grounds being: scripture says the wisdom of accomplishing what is to be done, in the lands of the ten directions, manifests immeasurable kinds of hard-to-conceive transformations. Furthermore, since "wisdom" is thus surpassing, it gathers all three bodies (the three bodies are all formed by wisdom); and so it is known that all three bodies have "real wisdom" (that is, true wisdom, not merely a semblance).
〔Another view, the right meaning · only the first one gathers the self-nature body〕 Another party says (and this is the right meaning): of the five dharmas, only the "first one" (that is, the pure dharma-realm) matches the "self-nature body." There are four grounds: first, scripture says the self-nature body is "fundamentally permanent" (only the dharma-realm is fundamentally permanent; the wisdoms arise from a cause and do not count as fundamentally permanent); second, scripture says the Buddha's dharma-body is "without arising, without perishing"; third, scripture says (the dharma-body) is attained by the "realization-cause" (that is, the revealing-cause, which brings out what was there all along), not produced by the "production-cause" (whereas the wisdoms are produced by the production-cause); fourth, scripture further says the dharma-body is common to all the Buddhas, pervading all dharmas, just like space, markless and unconditioned, neither form nor mind (whereas the wisdoms involve doing, having the marks of form and of mind).
As for where the foregoing "one view" says "transforming the store-consciousness away, one attains (the self-nature body)," this is to be understood thus: it is by transforming-and-extinguishing the "gross-and-heavy of the two obstructions" within the eighth consciousness (that is, the seeds and the habit-residues of the affliction-obstruction and the cognitive obstruction) that the dharma-body, there all along, is "revealed" — this is "revealing," not "producing," and so it still belongs only to the dharma-realm-gathered (not to the wisdoms). And the place where, in the "surpassingness of wisdom," "the dharma-body" too is spoken of — that is because wisdom is the resting-place of that dharma-body, and is one function of that dharma-body's real nature; so wisdom is mentioned along with it, but this is not to say that wisdom just is the self-nature body. The self-nature dharma-body, although it has real, boundless merits, is yet "unconditioned," and so cannot be spoken of as a form-and-mind sort of thing involving doing.
(On this right meaning, the four wisdoms then divide off to match the latter two bodies:) Of the real merits within the four-wisdom-classes — the permanent, all-pervading form-body that the "great-mirror wisdom" puts forth is gathered into the "self-enjoyment body"; the Buddha-body that the "wisdom-of-equal-nature class" manifests is gathered into the "other-enjoyment body"; the according-to-kind, manifold body-marks that the "wisdom-of-accomplishing-what-is-to-be-done class" manifests are gathered into the "transformation body."
〔Q · to which body does the mirror wisdom belong〕 (Since the foregoing right meaning says the great-mirror wisdom does not belong to the self-nature body, then to which body, in the end, does it belong?) The answer: it is said that "the great-mirror wisdom is enjoyment (-body)" — because it is by transforming "those turning-consciousnesses" (that is, the first seven consciousnesses) that the Buddha attains the enjoyment [body]. 〔Q〕But the great-mirror wisdom is plainly attained by transforming the eighth store-consciousness; how then does it too belong to enjoyment? 〔A〕Although "transforming the store-consciousness" too attains the enjoyment [body], yet when (scripture and treatise) speak of "transforming that store-consciousness away," the intent is "to reveal the dharma-body," and so on the side of "attaining enjoyment" it is passed over and not mentioned (and that is why elsewhere it speaks only of transforming the seven consciousnesses to attain enjoyment). Furthermore (to show it conversely): scripture says the dharma-body is "without arising, without perishing, attained only by the realization-cause, neither form nor mind," and the great-mirror-wisdom-class is exactly contrary to this (the great-mirror wisdom does arise, is attained by the production-cause, and is a mind-class); and since it is contrary to the marks of the dharma-body, then if it does not belong to the enjoyment body, to which body should it belong? (So the great-mirror wisdom must belong to the self-enjoyment.)
Furthermore, the "enjoyment body" gathers in the Buddha's "unshared" (that is, what the Buddha alone has) real merits that involve doing; and so the four-wisdom-classes (within self-enjoyment and other-enjoyment) really do have form-dharmas and mind-dharmas, all gathered into the enjoyment body (those real merits of the four wisdoms that involve doing belong to enjoyment, not to the self-nature).
Furthermore, the "other-enjoyment body" and the "transformation body" are both manifested as a skilful means for "transforming others," and so it cannot be said that they take "real wisdom" for their substance (those manifested marks are not real wisdom). Although the foregoing "one view" did say "the transformation-body is gathered by the surpassingness of wisdom," that is really "what is manifested as a semblance of wisdom," or "what wisdom puts forth" — only the name "wisdom" is borrowed to speak of it, while its substance is not true wisdom. Scripture and treatise say only that "the wisdom of equal-nature and the wisdom of accomplishing what is to be done are able to manifest the (other-)enjoyment body and the three-karma (that is, of body, speech, mind) transformation-bodies"; they do not say that these two bodies just are these two wisdoms. And so these "wisdom of equal-nature and wisdom of accomplishing what is to be done" (in their real substance) still belong to the "self-enjoyment" (the substance of wisdom belongs to self-enjoyment; only the manifested marks belong to other-enjoyment and to transformation).
But the transformation body and the other-enjoyment body, although they have no "real" mind and mind-factors, do have "manifested" mind-and-mind-factor-dharmas (that is, things that look like mind and mind-factors). The supremely enlightened one's spiritual power is hard to conceive, and so he can manifest even dharmas without shape or substance (that is, mind-dharmas). Were it not so put (that is, were it not allowed to manifest mind and mind-factors), then two things would not work out: first, how could the Tathāgata manifest such marks as "greed, hatred"? (Greed, hatred) He severed long ago (so those must certainly be manifested); second, how could the śrāvakas, and the beasts (that is, the animals), and the like, come to know the Tathāgata's mind? (Were it his real mind,) the Tathāgata's real mind not even an "equal-enlightenment bodhisattva" can yet reach (so what they can know is the manifested mind).
It is just on account of this (that is, the principle of manifesting mind and mind-factors) that scripture says "(the Buddha) manifests immeasurable kinds (of beings) and lets (the transformation-bodies) all have mind"; and says "the Tathāgata, by the wisdom of accomplishing what is to be done, performs the three karmas (of body, speech, mind)"; and says "the transformation body has a mind it depends on" — this being a manifesting of the perceived-part in dependence on "the (that is, the Buddha's) real mind" (the manifested mind is the perceived-part of the Buddha's real mind). Although another place says "the transformation body has no faculties, no mind, and the like," that was spoken with reference to "the rest" (that is, the sort of inferior transformation-body that is not a Buddha's, or with reference to that level which has no real faculties or mind), not with reference to the Tathāgata's (manifesting). Furthermore, "the manifested form-faculties and mind-and-mind-factor-dharmas" have no function such as the "faculties" really have (that is, no real function of receiving and of discerning), and so it is said that they "do not have (real faculties or mind)" — it is not saying that, taken whole, there is no manifesting at all.
〔The difference in merits among the three bodies〕
These three bodies, although all of them are furnished with boundless merits, yet each has its difference. First, "the self-nature body": it has only the real "permanence, bliss, self, purity" (that is, the four virtues of nirvāṇa); it is far apart from every defilement, the resting-place of all goods, an unconditioned merit, without the differentiated marks and functions of form, mind, and the like (which involve doing).
Next, "the self-enjoyment body": it is furnished with immeasurable kinds of subtle "real" merits of form, mind, and the like. As for "the other-enjoyment body" and "the transformation body," they are furnished only with the boundless sort that "looks like" form, looks like mind (not real, but manifested as a semblance) — the merits of manifested-marks, used to benefit and bless others.
Again, dividing from the angle of "self-benefit, benefiting-others": "the self-nature body" properly belongs to "self-benefit" (because it is still, blissful, without action), yet also takes in "benefiting-others" (because it serves as a "dominant condition," letting sentient beings gain benefit and bliss), and is moreover the resting-place of those two bodies, enjoyment and transformation — so (the self-nature body) runs through both sides, self-benefit and benefiting-others. "The self-enjoyment body" belongs only to self-benefit. "The other-enjoyment body" and "the transformation body" belong only to benefiting-others (because they are manifested for the sake of others).
〔The lands the three bodies rest on〕
Again, dividing from the angle of "which land each of the three bodies rests on": "the self-nature body" rests on the "dharma-nature land." Although the substance of this (self-nature) body and the (dharma-nature) land is fundamentally no different (both being one and the same suchness), yet the (body) belongs to "Buddha" and the (land) belongs to "dharma," their marks and natures being distinct (one is the resting body, one the rested-on land). This Buddha's (self-nature) body and (dharma-nature) land are neither of them gathered by "form." Although its shape and measure cannot be called small or great, yet spoken of as regards "the marks of affairs," its measure is boundless, just like space, pervading every place.
"The self-enjoyment body" rests on its own "self-(enjoyment) land": this is to say, that pure consciousness associated with the "great-mirror wisdom," because the causes and conditions of the "self-benefit" sort of uncontaminated, purely pure Buddha-land cultivated of old have now ripened, therefore from first attaining Buddhahood all the way to the end of the future, transforms-and-manifests, thought after thought, a purely pure Buddha-land — perfect all round and without bound, adorned with the manifold jewels — and the self-enjoyment body forever rests in it and abides. As great as the measure of the pure land is (boundless), so great is the measure of the body too; and (the Buddha's) faculties and the marks-and-marks are each and all boundless — because all of these are drawn forth and born from limitless roots of good.
(The self-enjoyment body's) merits and wisdom, being no form-dharma, cannot of course be called great or small in shape and measure; yet in dependence on its "what-is-realized" (that is, suchness) and its "rested-on body" (that is, the form-body), it can also be said to "pervade every place" (because the suchness that is realized is pervading, the body is by extension said to pervade too).
"The other-enjoyment body" also rests on its own "self-(enjoyment) land": this is to say, by the great compassionate power of the "wisdom of equal-nature," because the causes and conditions of the "benefiting-others" sort of uncontaminated, purely pure Buddha-land cultivated of old have now ripened, therefore, following what suits each of the bodhisattvas abiding upon the "ten stages," it transforms-and-manifests a pure land — now small, now great, now inferior, now surpassing, changing and shifting from before to after (transforming along with the differing levels) — and the other-enjoyment body rests in it and abides. The measure of the body that can rest [there] has, likewise, no fixed limit.
As for "the transformation body," it rests on the "transformation land": this is to say, by the great compassionate power of the "wisdom of accomplishing what is to be done," because the causes and conditions of the "benefiting-others" sort of uncontaminated pure-and-impure Buddha-land cultivated of old have now ripened, therefore, following what suits each of the sentient beings "not yet ascended to the (first) stage," it manifests as a Buddha-land — now pure, now impure, now small, now great, changing and shifting from before to after — and the Buddha's transformation body rests in it and abides. The measure of the body that can rest [there] has, likewise, no fixed limit.
〔The sameness and difference of body and land · shared and unshared〕
"The self-nature body and (dharma-nature) land" all the Tathāgatas alike realize as one and the same, and so its substance has no difference (all the Buddhas are one and the same). "The self-enjoyment body and the land it rests on," although every Buddha transforms its own and they are not the same from one to another, are yet all boundless and do not obstruct one another.
"The remaining two" (that is, other-enjoyment and transformation) bodies and lands, following the sentient beings whom the Buddha-Tathāgatas would transform, have the distinction of "shared, unshared." When the beings to be transformed are of the "shared" sort (that is, the sort of faculties that several Buddhas transform together): in one and the same place, at one and the same time, the several Buddhas each transform a body, transform a land, and their shapes are alike, not obstructing one another, mingling together as a "dominant condition," letting the beings to be transformed "manifest by each one's own consciousness" (that is, the being's own mind manifests the one Buddha it sees) — that is to say, upon one land there is one Buddha-body, manifesting for [the being] spiritual powers, preaching the dharma, benefiting [it]. When the beings to be transformed are of the "unshared" sort: then only one Buddha transforms (a single Buddha alone transforms for those faculties).
The several kinds of sentient beings, from beginningless time, have had their "spiritual lineage" (that is, with which Buddha they have the connection to be transformed) tied to one another of its own nature: in some cases "many (beings) tied to one (Buddha)," in some cases "one (being) tied to many (Buddhas)," and that is why the beings to be transformed have the distinction of "shared, unshared." Were it not so (that is, supposing there were no distinction of shared and unshared), then for many Buddhas to abide long in the world, each one toiling and laboring (that is, taking on toil and toil), would really be without point — since one Buddha could benefit all beings (so there must be the unshared sort of faculties, by which it shows that the many Buddhas each have their own beings to transform).
〔Whether body and land are contaminated or uncontaminated · the distinction of the aggregate-marks and consciousness-marks〕
These bodies and lands, whether pure or impure, so long as they are transformed-and-manifested upon the "uncontaminated consciousness," are all of one sort with that consciousness which transforms them — all of them good, uncontaminated, born from purely good, uncontaminated causes and conditions; they are gathered into the "path-truth," and not into the two truths of "suffering, arising." But their "aggregate" and other consciousness-marks need not all be the same — because they are drawn forth and born from the mingled causes and conditions of several dharmas (that is, seeds, present activity, the object, and the like) (even what one and the same consciousness transforms will have differences of aggregate-mark).
As for what is transformed-and-manifested upon the "contaminated consciousness," it is all of one sort with that consciousness which transforms it — all of it contaminated; born purely from contaminated causes and conditions, it is gathered into "suffering, arising," and not into the two truths of "cessation, path." Its good-and-other (that is, good, bad, indeterminate) consciousness-marks, too, need not all be the same — because they are drawn forth and born from the mingled causes and conditions of the three natures. The sameness and difference of the "aggregates" and the rest (and also bases and elements) are to be understood on this same model; were it not so (that is, supposing what is transformed had necessarily to be of one nature with the consciousness that transforms), then there could not even be "the five aggregates, the twelve bases" and so on (these differentiated establishments).
〔Resolving into consciousness-only · the inner object not non-existent〕
But the "perceived-part" and the rest are transformed-and-manifested only in dependence on consciousness; they are not real in the way that "the nature of consciousness" (that is, the consciousness-substance that is other-dependent) is real within the other-dependent (the perceived-part is inseparable from consciousness, and is not some real thing standing apart). Were it not so (that is, supposing the perceived-part stood apart from consciousness and existed really on its own), then the principle of "consciousness-only" could not stand — for that would amount to conceding that "consciousness (within) and the (inner) object are both really and truly existent" (that is, establishing an object existing apart from consciousness and really existent). Or one may put it thus: consciousness's "perceived-part, perceiving-part," and the rest are all born from conditions, and all belong to "the other-dependent"; their being unreal or real is of one sort with consciousness (all, like consciousness, are other-dependent); the word "only" means only to dismiss "the (mind-)outer (object)," not to bar off "the (consciousness-)inner object" (that is to say, the inner object is not non-existent). Were it not so (that is, supposing even the inner object were non-existent), then "suchness" too ought not to be real (for suchness too is the real nature of consciousness — how could it be said to be non-existent?).
〔Q〕Since the inner object and consciousness are alike not unreal, why is it said only "consciousness-only," while it is said "there is no (outer) object"? 〔A〕"Consciousness" is had only within (it does not run out to the outside), whereas "object" runs even to the outside as well (because some falsely reckon an object outside the mind); for fear of (the moment one says "object") running together with "the (mind-)outer (object)," it is therefore said only "consciousness-only" (that is, holding up "consciousness" and screening off "the outer" — not saying that there is no inner object).
〔Another intent〕 Or one may put it thus: those foolish ordinary beings, dazed and clinging to the (mind-outer) object, give rise to afflictions and to karma, and sink and drown in birth-and-death, understanding neither how to "contemplate their own mind" nor willing diligently to seek release; (the holy ones), pitying them, therefore speak this word "consciousness-only," so as to let them contemplate their own mind and win release from birth-and-death — it is not to say that "the inner object too, like that (falsely reckoned) outer object, is altogether non-existent" (that is to say, consciousness-only is spoken to break the outward-directed grasping, not to wipe out the inner object with a single stroke too).
〔Another intent〕 Or one may put it thus: the perceived-part and the rest all take "consciousness" for their nature; by the power of "perfuming" they look as if many parts (that is, the manifold marks) arose; and suchness too is "the real nature of consciousness" (that is, the perfectly-accomplished, precisely the real nature of the other-dependent). So apart from "the nature of consciousness" (whether the other-dependent or the perfectly-accomplished, neither is apart from consciousness), there is no separate dharma at all. And the "consciousness" spoken of here takes in "the mind-factors" as well — because the mind-king and the mind-factors are surely associated together (so to speak of "consciousness" is to gather in the mind-factors too).
〔所釋之頌〕第三十頌
到了最後一頌，整部三十頌講「轉依」的修證歷程走到了盡頭：前面「修習位」所修所得的轉依，到這裡就成了『究竟位（佛果位）』。這一節順著第三十頌，先把佛果的「相」一一拆開來講——它為什麼叫「無漏界」、為什麼「不可思議」、為什麼是「善」、是「常」、是「安樂」、是「解脫身」、是「法身」；中間穿插了好幾段密集的辯難（佛到底有沒有五根五識？四智算不算無漏？佛果攝不攝在蘊處界裡？）。然後再分門別類講「三身」——自性身、受用身、變化身，以及它們怎麼用「五法」來收攝、彼此功德有何差別、各依什麼國土、共與不共，最後收歸「唯識」的宗旨。
佛果之相，經論早有所本。《佛說佛地經》立「五種法攝大覺地」——所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智——這正是本節『法身以五法為性』的經本；經又以虛空喻清淨法界『體唯一味、遍諸色相而不可說有種種相、無去無來、無動無轉』，正是本節清淨法界「無生無滅、性無變易，故說為常」之所據；經說「淨法界中建立十方一切眾生利益安樂」，正是本節「能安樂一切有情，故二轉依俱名安樂」之所據。論本方面，《攝大乘論》〈彼果智分〉以「三種佛身」顯彼果智之殊勝，定自性身（諸如來法身、一切法自在轉所依）、受用身（依法身、眾會所顯清淨佛土、大乘法樂為所受）、變化身——這是本節『三身三相別』的論本；《佛地經論》更分受用身為「自受用」（盡未來際相續無變）與「他受用」（隨地上菩薩改轉如變化土），是本節受用身二分的論本；《瑜伽師地論》則定『離貪、離瞋、離癡三種樂唯無漏界中可得，名為常樂』（常、安樂之論本）、「離言法性不可思議、如來法身不可思議」（不思議之論本）、『轉依究竟遠離一切麁重』（二轉依之論本）。本節所釋，經根在佛地，論本在攝大乘、佛地經論與瑜伽——下面順著頌文講開。
〔所釋頌〕
頌文是：「此即無漏界，不思議善常，安樂解脫身，大牟尼名法。」——「此」指前面所成的二轉依果，它就是無漏界，不可思議、是善、是常，是安樂的解脫身，大牟尼所成、名為法身。下面逐句開講。
甲、解頌——究竟位相·二轉依果
一、「此」是什麼——二轉依果即無漏界
頌頭一個「此」字指什麼？指前面「修習位」所得的轉依——當知它就是『究竟位（佛果位）』的相。也就是前面說的兩種轉依果（所轉得的菩提與涅槃），這兩者都收攝在「無漏界」裡。為什麼叫「無漏」？因為一切「漏（煩惱）」永遠斷盡、不再有漏法跟著增長，它的體性清淨、圓滿光明，所以名「無漏」。為什麼叫「界」？「界」有兩層意思：一是「藏」的意思——這裡頭含藏著無邊稀有的大功德；二是「因」的意思——它能生出五乘（人、天、聲聞、緣覺、菩薩）世間與出世間種種利樂之事。
二、四智心品憑什麼也算無漏
這裡有人要問了：清淨法界本來就清淨，說它「唯是無漏」沒問題；可是「四智心品」（轉八識所成的那一套有為的智慧之用）怎麼也能算「唯無漏」？答案是：因為它被「道諦」所攝，所以唯屬無漏。佛的功德、佛的色身、佛的淨土等等，全都是從無漏的種性所生，有漏法的種子早已永遠捨棄了。就算佛有時示現出生死之身、業、煩惱這些相，看起來像「苦諦、集諦」，其實那只是示現，體性是無漏的，仍歸「道諦」所攝。
三、佛到底有沒有五根五識——一個大難題的三種解法
接著引出一個更尖銳的問題。《集論》等聖教說「十五界等唯是有漏」（十八界裡，除了意界、法界、意識界這後三界之外，其餘十五界唯是有漏）。如果這話成立，那如來豈不是沒有五根（眼根等）、五識、五外界（色境等）了？因為佛若真有這十五界，按《集論》的說法不就成了有漏？——這個難題，論主給出三種解法。
第一種解法（佛德超越蘊處界）。 一說：如來的功德、色身、淨土，甚深微妙、非有非無，遠離一切分別、斷絕一切戲論，根本不是「界、處」這些法門所能收攝的；所以跟《集論》「十五界唯有漏」的說法在道理上並不衝突——因為佛德根本不在那十五界之列。
第二種解法（佛的根境攝在法界色裡）。 又一說：如來的五根、五境，是由微妙的定所生的，屬於「法界色」（定中所生、意識所緣的那種色），並不是佛的五識所變現的。佛的五識雖然也依著這法界色而變現，但定所生的色「細」、五識所變的色「麁」，麁細有別，所以不算「五境界」（色聲香味觸這五境）所攝。如來的五識也不算「五識界」（前五識界）所攝——因為經說『佛心恆在定中』、論說『五識的體性是散亂的』，佛既然沒有散亂的五識，自然不立佛的五識界。
這裡順帶辨清一串相關的疑問。先問：「成所作智」（轉前五識所成的智）跟哪一識相應？答：跟第六識相應，因為它要起變化的作用。再問：那它跟「妙觀察智」（轉第六識所成）在體性上有什麼分別？答：妙觀察智是觀察諸法的自相、共相（智解的用），成所作智則專起變化的用（化導有情），所以兩者有別。又問：若這兩種智都依第六識，那它們應該不能同時並起才對——同一類的兩個識不能一起生啊？答：（一）就算承認它們不並起，道理上本來也沒妨礙；（二）或者就同一個智體上分出兩種用，那麼兩者一起也沒過失（一體兩用，並不是兩個識在並起）。
還有一說把成所作智歸到第七識：或謂成所作智是跟第七淨識（轉染末那所成的清淨識）相應的，依眼等根、緣色等境——這其實是「平等性智」的作用分支：清淨第七識起「他受用身、土」之相的那部分，屬「平等性智」品；起「變化（身土）」那部分，屬「成所作智」品。這裡又有人來難：成所作智不是「轉前五識」才得的嗎（怎麼歸到第七）？答：並不是『轉那五識而新得』，而是它的體就是那淨第七的化用（淨第七的化用就叫成所作）。好比說「轉生死而得涅槃」，不能因此就說涅槃也攝在生死裡；所以對『成所作智歸第七』這一說，也不該拿「轉五識得」來難它。
第三種解法（佛德通攝蘊處界，是正義）。 又說（這是應知的正義）：如來的功德、色身、淨土，按其所應，都收攝在「蘊、處、界」裡頭——而蘊處界這三科本來就通「有漏、無漏」兩邊。《集論》等說「十五界等唯有漏」，那是依「二乘」所能知的麁淺境界而說的，並不是說一切（不包含佛的無漏蘊處界）。怎麼說呢？除佛以外的有情所成就的十八界裡，唯有後三界（意界、法界、意識界）通於無漏；至於佛所成就的十八界，雖然一一都是無漏，卻不是二乘的智慧所能知的境界——所以《集論》站在二乘境上才說「唯有漏」，講不到佛的境界。
那麼前面『第一種解法』說『佛功德等非界、處所攝』又怎麼講？正義說：那意思是佛德不同於『二乘劣智所知的界等相』，這道理當然成立（並不是說佛全無蘊處界）。怎麼知道佛德必定攝在蘊處界裡？有四條證據：（一）聖教說『一切有為法都被蘊所攝』；（二）說『一切法都被界、處所攝』；（三）「十九界」之類（蘊處界之外另立的）為聖教所遮止，不許蘊處界之外另有法；（四）若說『斷絕戲論就不算界處了』，這道理立不住——凡是能說得出口的，都跑不出蘊處界。
再推一步：如果佛德全離蘊處界，那也就不該說佛果「即無漏界」、是「善」、是「常」、是「安樂」、是「解脫身」了——因為這頌裡的種種功德都得有個所詮的法體才行。何況聖教處處說『轉捨無常的蘊，而獲得常住的蘊』，界、處也是這樣（轉無常的界處、得常住的界處）；既然轉無常蘊得了常蘊，怎能說如來沒有蘊、處、界？所以前面說『佛德非界處』的那句，是「密意說」（另有隱意，不能照字面取義）。還有前面說『五識性是散亂』，那是就『其餘有情（凡夫二乘）』所成的五識說的，不是就佛所成的五識說的（佛的五識與定相俱、不散亂）。所以結論是：佛身之中，十八界等全都具足，而體性純然無漏。
四、為什麼叫「不可思議」
這二轉依的果，頌又說它「不思議」。為什麼不可思議？因為它超過了一切『尋思（思惟）、言議（言說）』的路子；它微妙甚深，唯有佛自己內證；它不是任何世間的譬喻所能譬喻的。離思、離議、離喻，所以叫不可思議。
五、為什麼是「善」
這果又是「善」（頌的「善」字），因為它是白淨法的體性。為什麼兩種轉依都算善？——清淨法界遠離生滅、極為安隱；四智心品妙用無方（沒有固定的方所限制）、極為巧便；這兩者都有「隨順、利益」的相；又都違背「不善」。憑這幾層意思，兩種轉依都說是善。
這裡又有一難：論說「十二處」裡（色等）八處唯是「無記」（眼耳鼻舌身五根、加色香味三境），若佛果唯善，如來豈不是沒有五根、三境（香味觸）了？答：這裡也有三種解釋，前面（佛德通攝蘊處界那一段）已經詳說了——或謂佛德超越界處、或謂歸法界色所攝、或謂佛的界處純善無漏，所以『八處唯無記』這個難並不成立。再申一層：一切如來的色身、淨土等法，都被「滅諦、道諦」所攝，所以唯是善——聖教說滅、道二諦唯是善性，又說佛的國土等不是「苦、集」二諦。至於佛識所變現的那些『似有漏、似不善、似無記』的相，也都是從無漏善種所生，所以仍屬無漏善所攝（看似染污，體性是善）。
六、為什麼是「常」
這果又是「常」（頌的「常」字），因為它沒有窮盡的時候。為什麼兩種轉依是常？——清淨法界無生無滅、體性沒有變易，所以說它常；四智心品則因為它所依的清淨法界常住、而且相續沒有斷盡，所以也說它常。
但要分清楚：四智品的「常」不同於清淨法界那種「自性常」——因為四智是從因（種子）所生的，凡是生出來的終究要歸於滅，這是聖教一向決定判別的道理；而且世間也找不到一個色法、心法是不無常的（有為法都無常）。那四智品憑什麼能盡未來際？是憑佛的本願力、加上所化的有情無有盡期，所以四智才能窮盡未來際而不斷、不盡。可見這是『相續常、無斷常』，並不是「自性常」。
七、為什麼是「安樂」
這果又是「安樂」（頌的「安樂」），因為它沒有逼迫惱害。清淨法界眾相寂靜，所以名安樂；四智心品永遠離開惱害，所以名安樂。這兩者的自性都沒有逼惱，而且都能安樂一切有情，所以兩種轉依都名「安樂」。
八、「解脫身」與「大牟尼名法」——二乘但有解脫身，佛獨成法身
頌末說「安樂解脫身，大牟尼名法」。先說「解脫身」：二乘（聲聞、緣覺）所得的二轉依果，只是永遠離開了「煩惱障」的繫縛而已，並沒有佛所成的那種殊勝功德法，所以只能叫「解脫身」。
再說佛：大覺世尊成就了無上的「寂默」之法，所以名「大牟尼」。這位牟尼尊所得的二果，因為永遠離開了煩惱、所知二障，所以不只名「解脫身」，更名「法身」——因為它是被無量無邊的十力、四無畏等大功德法所莊嚴的。「身」這個字有三層意思：自體義、所依義、積聚義，總起來就叫「身」。所以這「法身」是以「五法」（清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智）為體性的——不是單單清淨法界才叫法身；因為二轉依的果（菩提、涅槃）都被這法身所攝。
乙、諸門分別——三身
一、三身各是什麼
這樣的「法身」（廣義上五法所成的法身）有三種相的差別。
第一，自性身。 指諸如來的真淨法界，它是受用身、變化身平等的所依止；離一切相、寂然不動，斷絕一切戲論；具足無邊際的真常功德，是一切法平等的真實性。就這「自性」，也叫『（狹義的）法身』，因為它是大功德法的所依止。窺基《述記》在「三身別相門」裡把這幾句一一點開：所謂「離相」是『離十相』（無種種差別之相）；「寂然」是「尋思路絕」（思惟的路子到此斷絕）；「絕諸戲論」是「離語言」（言說在此止息）——諸佛的自性就名「自性身」，而『有為、無為功德法的所依』才叫「法身」。他並提醒：頌前說佛「亦名法身」的那個「法身」，是『通有為無為功德法依』的總名，並不是這三身裡別立的那個「自性法身」（廣狹兩個「法身」名要分清）；佛之所以得『解脫身、法身』兩名，正是『離煩惱故名解脫身、離所知障具無邊德故名法身』。又「身」之所以通三身，是因它具「體性義、依止義、眾德聚義」三義，故名為身。
第二，受用身，這又分兩種——
其一，自受用身：指諸如來在「三大阿僧祇劫」裡修集了無量的福德、智慧資糧，由此所起的無邊真實功德，以及極圓滿、極清淨、常住、周遍的色身；它相續湛然，盡未來際，恆常自己受用廣大的法樂（自己享用法樂）。
其二，他受用身：指諸如來憑「平等性智」，示現微妙的淨功德身，安居在純淨的國土，為安住「十地」的諸菩薩眾，現大神通、轉正法輪、斷決大眾的疑網，讓那些十地菩薩受用大乘的法樂（讓他人享用法樂）。把自受用、他受用這兩種合起來，總名「受用身」。
第三，變化身：指諸如來憑「成所作智」，變現無量「隨類」（隨眾生種類）的化身，安居在淨土、穢土，為還沒登（初）地的諸菩薩眾、二乘、異生（凡夫），契合他們的根機所宜，現神通、說法，讓他們各各獲得種種利樂之事。
二、以五法攝三身——兩種配法
怎麼用「五法」（清淨法界加四智）來收攝這「三身」？這裡有兩說。
第一說（初二法攝自性身）。 一說：五法裡「初二」（清淨法界、大圓鏡智）攝「自性身」——因為經說「真如是法身」（清淨法界就是真如）；論又說「轉去阿賴耶識，得自性身」，而大圓鏡智品正是『轉去藏識（阿賴耶）』才證得的，所以鏡智也攝自性身。「中二」智品（平等性智、妙觀察智）攝「受用身」——因為說平等性智在純淨土為諸菩薩現佛身（他受用）、說妙觀察智在大集會中說法斷疑現自在、又說『轉前七轉識得受用身』。「後一」智品（成所作智）攝「變化身」——因為說成所作智在十方國土現無量種難思的變化。再者，「智」既然殊勝，就具攝三身（三身都是智所成）；所以三身都有「實智」（真實之智，不只是似現）。
第二說（唯初一法攝自性身，是正義）。 又說（這是正義）：五法裡唯有「初一」（清淨法界）才攝「自性身」。證據有四：（一）說自性身「本性常」——唯有法界本性常，智是從因生的；（二）說佛法身「無生無滅」；（三）說法身是由『證因（顯了因）』而得、不是由「生因」所生的——智則是生因所生；（四）又說法身是諸佛共有、遍一切法、猶如虛空、無相無為、非色非心——智則是有為，有色心之相。
那麼前面『轉去藏識而得自性身』這話怎麼講？意思是：藉著轉滅第八識裡『二障的麁重（種子習氣）』，從而「顯」出本有的法身（是顯、不是生，所以仍唯歸法界攝）。「智殊勝」裡也說到「法身」，那是因為智是法身的所依止、又是法身真實性的用，所以連帶說了智，並不是說智就是自性身。自性法身雖然有真實無邊的功德，可是因為它「無為」，所以不能說成色、心這些有為之物。
依這正義，四智就分別攝在後二身裡：四智品中的真實功德——「大圓鏡智」所起的常住、周遍色身，攝在「自受用身」；「平等性智」品所現的佛身，攝在「他受用身」；「成所作智」品所現的隨類種種身相，攝在「變化身」。
這裡接著辨一個難：前面正義既然說鏡智不攝自性身，那鏡智歸哪一身？答：說『大圓鏡智是受用身』——因為佛是轉『前七轉識』而得受用的。又難：鏡智明明是轉第八藏識所得的，怎麼也歸受用？答：雖然「轉藏識」也能得受用身，但經論說『轉那藏識』是為了「顯法身」，所以在「得受用」這一義上略過不說（因此別處單說轉七識得受用）。再從反面看：說法身『無生無滅、唯證因得、非色非心』，而大圓鏡智品跟法身這些相剛好相違（鏡智有生、是生因得、是心品）；既然違背法身相，那它如果不攝在受用身，又能歸哪一身呢？所以鏡智必定攝在自受用身。又：受用身收攝佛「不共」（唯佛獨有）的有為真實功德；所以四智品在自受用、他受用裡實有色法、心法，都被受用身所攝（四智的有為實德歸受用，不歸自性）。
還有一辨：他受用身和變化身，都是為了「化他」的方便而示現的，所以不能說它們以「實智」為體（化相不是實智）。前面第一說雖講『化身被智殊勝所攝』，但那是『似智而現』或『智之所起』，只是假借「智」這個名，其體並不是真智。經論只說『平等性智、成所作智能現他受用身及身語意三業化身』，並沒有說這兩身就是這兩智；所以平等、成所作這兩智的實體仍歸「自受用」所攝（智體屬自受用，化相屬他受用、變化）。
那化身有沒有心呢？變化身及他受用身雖然沒有「真實」的心及心所，卻有「化現」的心、心所法（似心心所）。無上正覺者的神力難思，所以能化現出無形質的法（連心法都能化）。若不許化現心心所，就會有兩個說不通的地方：（一）如來怎麼能現「貪、瞋」等相？那些貪瞋早已斷盡，必定是化現出來的；（二）聲聞及傍生（畜生）等怎麼能知道如來的心？如果那是實心，連「等覺菩薩」尚且不知道如來的實心，何況聲聞畜生——可見他們所知的乃是化心。由這化現心心所的道理，經才說『佛化無量類眾生都讓化身有心』、說『如來成所作智化作身語意三業』、說『變化身有所依的心』——它是依於『佛的實心』而讓相分顯現的（化心是佛實心的相分）。雖然別處說『變化身無根、無心』，那是依『其餘（非佛的劣化、或約無實根心）』而說的，不是依如來的化說的。又所化的色根、心、心所法，沒有「根」等真實作用（沒有實在的領納、了別之用），所以說『無實根心』，並不是說全無化現。
三、三身功德的差別
這樣的三身，雖然都具足無邊功德，可是各有差異。
自性身唯有真實的「常、樂、我、淨」（四德），遠離諸雜染，是眾善的所依，是無為的功德，沒有色、心這些有為的差別相、用。
自受用身具足無量種微妙的色、心等「真實」功德；至於他受用身、變化身，則只具無邊的「似」色、心等（不是實的，是似現的）、為了利樂他人而起的化相功德。
再從自利、利他來分：自性身正屬「自利」（寂靜安樂、沒有動作），也兼「利他」（作增上緣，讓諸有情得利樂），又作受用、變化二身的所依止，所以自性身通自、他二利。自受用身唯屬自利。他受用身、變化身唯屬利他（都是為他而現的）。
四、三身各依什麼國土
再從三身所依的國土來分。
自性身依「法性土」。雖然這自性身和法性土的體本來沒有差別（同一真如），可是身屬「佛」、土屬「法」，相、性有別（一是能依的身、一是所依的土）。這佛的自性身與法性土都不是「色」所攝。雖然不能說它的形量是小是大，但隨著事相說，它的量無邊，譬如虛空，遍一切處。
自受用身還是依它『自己的（受用）土』：指「大圓鏡智」相應的淨識，由於往昔所修「自利」的無漏純淨佛土因緣成熟，從最初成佛、盡未來際，相續變現為純淨佛土，周圓無邊、眾寶莊嚴，自受用身就恆常依著它住。淨土的量無邊，身量也是這樣，佛的諸根、相好也一一無邊——因為都是無限善根所引生的。這身的功德、智慧既不是色法，雖不能說它形量大小，但依它的「所證」（真如）及「所依身」（色身），也可以說它「遍一切處」（依所證遍，所以說身遍）。
他受用身也依它『自己的（受用）土』：指「平等性智」的大慈悲力，由往昔所修「利他」的無漏純淨佛土因緣成熟，隨著所住「十地」菩薩的所宜，變現為淨土——或小或大、或劣或勝，前後改換轉變（隨地而轉），他受用身就依著它住。它能依的身量，也沒有一定的限制。
變化身則依「變化土」：指「成所作智」的大慈悲力，由往昔所修「利他」的無漏淨穢佛土因緣成熟，隨著『未登（初）地』有情的所宜，化現為佛土——或淨或穢、或小或大，前後改換轉變，佛的變化身就依著它住。它能依的身量，也沒有一定的限制。
五、三身土的同異·共與不共
自性身、法性土，是一切如來同所證的，所以體沒有差別（諸佛同一）。自受用身及所依土，雖然一切佛各自變現、互不相同，但都無邊、互不相障礙。
至於其餘二身土（他受用、變化），就隨著諸如來所化的有情，而有「共、不共」之別。所化「共」的（多佛共同化導的根機）：在同一處、同一時，諸佛各自變為身、為土，形狀相似、互不相障礙，輾轉交雜作「增上緣」，讓所化的眾生「自識變現」（眾生自心變現出所見的一佛）——也就是在一土有一佛身，為眾生現神通、說法、饒益。所化「不共」的：就唯由一佛變現（一佛獨化這個根機）。
為什麼會有共與不共？諸有情這一類，無始以來，其「種性」（與佛的化緣）法爾（自然）地更相繫屬：或『多眾生屬一佛』、或『一眾生屬多佛』，所以所化的眾生才有共、不共之別。若不是這樣（若沒有共不共之別），那麼多佛長久住世、各自勞苦，實在無益——因為一佛就能利益一切眾生了；所以必須有「不共」的根機，才顯出多佛各有所化。
六、三身土的漏與無漏·蘊識相的分別
這一切身、土，無論是淨是穢，凡是「無漏識」上所變現的，都跟它能變的識一樣，都是善、無漏，是純善無漏的因緣所生；是「道諦」所攝，不是「苦、集」二諦。然而它的「蘊」等識相不必都相同——因為是三法（種子、現行、所緣等）的因緣交雜引生的（同一識所變，蘊相仍有差別）。
至於「有漏識」上所變現的，也跟它能變的識一樣，都是有漏；純從有漏因緣所生，是「苦、集」所攝，不是「滅、道」二諦。它的善等（善、惡、無記）識相，也不必都相同——因為是三性的因緣交雜引生的。蘊等（處、界）的同異，照這樣去理解就是了；若不是這樣（若所變必定跟能變同一性），那就應該沒有「五蘊、十二處」等差別的施設了。
七、結成唯識·內境不無
然而「相分」等是依著識而變現的，並不是像「識性」（依他起的識體）那樣在依他起裡真實（相分不離識，並不是另外有個實在的境）；若不是這樣（若相分離開識而實有），那「唯識」的道理就立不起來了，因為那等於承認『識與境都實有』。或者這樣說：識的「相分、見分」都是從緣所生的，都屬「依他起」，它們的虛、實跟識一樣（同以識為依他）；「唯」這個字只是要遣除『心外的境』，並不遮遣『識內的境』（內境不是沒有）。若不是這樣（若連內境也沒有），那「真如」也該不真實了（真如也是識的實性，怎能說它沒有）。
這就有人來難：內境跟識既然都不是虛假的，那為什麼只說「唯識」而不立「境」呢？答：「識」唯內有（不通於外），「境」則也通於外（有人妄計心外的境）；怕「說境」就濫到了『心外的境』，所以只說「唯識」（標個識來遮外，並不是說沒有內境）。
或者從另一層意思說：諸愚夫迷執於心外的境，因此起煩惱、造業，生死沈淪，不懂得「觀心」、不勤求出離；聖者哀愍他們，才說「唯識」這話，要讓他們自己觀照其心、解脫生死——並不是說『內境像妄計的外境那樣統統都沒有』（說唯識是為破外執，不是撥掉內境）。
再或者這樣說：相分等都以「識」為體性，由「熏習」的力量，似有眾多分（種種相）而生；真如也是『識的實性』（圓成實就是依他的實性）。所以除了「識性」（依他、圓成都不離識）之外，別無有法。又這裡所說的「識」，也兼說「心所」——因為心王與心所決定相應（說識就連心所一起攝了）。
承衍
本節所立的佛果二轉依果——無漏界、不思議、善、常、安樂、解脫身與五法為性的法身，以及自性、受用、變化三身——是整個唯識系收束修證、安立佛地的歸宗，後出諸論逐一承用。《百法明門論》把這裡的果體分置在二類法下：清淨法界即「無為法」中的真如，四智則是「心法」八識所轉之果（大圓鏡智轉第八、平等性智轉第七、妙觀察智轉第六、成所作智轉前五）。《唯識三十論頌》的頌三十（究竟位相、無漏界、不思議善常、安樂解脫身、大牟尼名法），正是本節所釋的本頌，逐頌相承。《辯中邊論·辯得果品》以「轉依」為二轉依之果，與本節「二轉依果」之義相涉。《攝大乘論·彼果智分》立自性、受用、變化「三種佛身」，即是本節『三身三相別』的廣辯本，本節三身依土、共不共、漏無漏之全圖皆從此分開出。至於《二十唯識論》，主於成立唯識無境、破外人實境之執，對佛果三身、四涅槃沒有正面對位，這裡從闕。
With this last verse, the whole arc of the Thirty Verses — the practitioner's progress through "the transformation of the basis" (the conversion of the deluded support of consciousness into its purified form) — reaches its end. The transformation cultivated and won in the preceding "stage of cultivation" here becomes the "ultimate stage," the fruit of Buddhahood. Following Verse 30, this section first takes apart, point by point, the attributes of that fruit — why it is called the "uncontaminated realm," why it is "inconceivable," why it is "good," why "permanent," why "blissful," why a "body of liberation," why a "Dharma-body." Threaded through these are several dense passages of debate: Does a Buddha actually possess the five sense-faculties and five sense-consciousnesses? Do the four knowledges count as uncontaminated? Is the fruit of Buddhahood contained within the aggregates, bases, and elements? Then the section turns to a classified treatment of the "three bodies" — the self-nature body, the enjoyment body, and the transformation body — how they are gathered up under "five dharmas," how their virtues differ from one another, what land each rests upon, what is shared and unshared among them, and finally how the whole returns to the thesis of consciousness-only.
The attributes of the fruit of Buddhahood have their roots in scripture and treatise alike. The Buddhabhūmi Sūtra sets up "five dharmas that gather the ground of great awakening" — namely the pure dharma-realm, the knowledge of the great perfect mirror, the knowledge of equality, the knowledge of wondrous discernment, and the knowledge of accomplishing-what-is-to-be-done — and this is the scriptural basis for this section's "the Dharma-body has the five dharmas as its nature." The sūtra likens the pure dharma-realm to empty space — "of a single flavor in essence, pervading all forms yet not to be said to have manifold marks, without coming or going, without movement or shifting" — which is just what grounds this section's "the pure dharma-realm is without arising and without ceasing, its nature does not alter, and so it is said to be permanent"; and where the sūtra says "within the pure dharma-realm there is established the benefit and bliss of all sentient beings of the ten directions," that grounds this section's "it can bring bliss to all sentient beings, and so both transformations are named blissful." On the treatise side, the Mahāyāna-saṃgraha, in its chapter on the knowledge that is that fruit, displays the excellence of that fruit-knowledge through "the three Buddha-bodies," fixing the self-nature body (the Dharma-body of all Tathāgatas, the support of the mastery that turns through all dharmas), the enjoyment body (resting on the Dharma-body, the pure Buddha-land manifested for the assembly, with the bliss of the Great Vehicle's Dharma as what is enjoyed), and the transformation body — and this is the treatise-basis for this section's "the three bodies and their three distinct aspects." The Buddhabhūmi-śāstra further divides the enjoyment body into "self-enjoyment" (continuing unbroken and unchanging to the very end of future time) and "enjoyment-for-others" (shifting and changing in accord with the bodhisattvas of the grounds, like a transformation-land), and this is the treatise-basis for this section's twofold division of the enjoyment body. The Yogācārabhūmi, for its part, fixes that "the three blisses — free of greed, free of hatred, free of delusion — are found only within the uncontaminated realm, and are named permanent-and-blissful" (the treatise-basis for permanent and blissful), that "the dharma-nature beyond words is inconceivable, the Tathāgata's Dharma-body is inconceivable" (the treatise-basis for the inconceivable), and that "the ultimate transformation of the basis is forever apart from all coarse heaviness" (the treatise-basis for the twofold transformation). What this section expounds has its scriptural root in the Buddha-ground sūtra and its treatise-basis in the Mahāyāna-saṃgraha, the Buddhabhūmi-śāstra, and the Yogācārabhūmi — and with that we follow the verse and open the exposition.
[The Verse Expounded]
The verse reads: "This is the uncontaminated realm — inconceivable, good, permanent — the blissful body of liberation; it is the Great Sage's, and is named Dharma." "This" points to the twofold fruit of transformation accomplished above. It is the uncontaminated realm; it is inconceivable, it is good, it is permanent; it is the blissful body of liberation; accomplished by the Great Sage, it is named the Dharma-body. Each phrase is opened up below.
A. Expounding the Verse — the Attributes of the Ultimate Stage, the Fruit of the Twofold Transformation
1. What "This" Refers To — the Twofold Fruit of Transformation Is the Uncontaminated Realm
What does that opening "This" point to? It points to the transformation won in the preceding "stage of cultivation" — and one should understand that this is precisely the attribute of the "ultimate stage," the fruit of Buddhahood. That is, the two fruits of transformation spoken of earlier — the bodhi (awakening) that is acquired and the nirvāṇa that is realized — are both gathered within the "uncontaminated realm." Why "uncontaminated"? Because every "contaminant" (every defilement) is forever exhausted, no contaminated dharma any longer grows alongside it; its essential nature is pure, complete, and radiant — hence "uncontaminated." Why "realm" (dhātu)? "Realm" carries two senses. One is the sense of "store": within it are stored boundless, rare, great virtues. The other is the sense of "cause": it is able to give rise to all the worldly and world-transcending acts of benefit and gladness for the five vehicles — humans, gods, hearers, solitary realizers, and bodhisattvas.
2. On What Grounds the Four-Knowledges Aggregate Also Counts as Uncontaminated
Here someone raises a question. The pure dharma-realm is pure by its very nature, so saying it is "uncontaminated only" is unproblematic. But how can the "aggregate of the four knowledges" — the conditioned functioning of wisdom that arises from transforming the eight consciousnesses — also count as "uncontaminated only"? The answer: because it is gathered under the "truth of the path," it belongs wholly to the uncontaminated. A Buddha's virtues, a Buddha's form-body, a Buddha's pure lands, and the rest, are all produced from uncontaminated seed-lineage; the seeds of contaminated dharmas were long ago forever cast off. Even when a Buddha at times manifests a body subject to birth-and-death, or manifests karma and defilement — appearances that look like the truth of suffering and the truth of origination — that is only manifestation; in essence it is uncontaminated, and it still belongs to the truth of the path.
3. Does a Buddha Possess the Five Faculties and Five Consciousnesses? — Three Solutions to One Great Difficulty
This draws out a sharper problem. The Abhidharma-samuccaya and like scriptural authorities say that "fifteen of the elements and so forth are contaminated only" — that is, of the eighteen elements, all but the last three (the mind-element, the dharma-element, and the mind-consciousness-element) are contaminated only. If that holds, would it not follow that a Tathāgata has no five faculties (the eye-faculty and so on), no five consciousnesses, and no five outer elements (the form-object and so on)? For if a Buddha truly had these fifteen elements, then by the Abhidharma-samuccaya's account they would be contaminated. To this difficulty the treatise gives three solutions.
First solution (the Buddha's virtues transcend the aggregates, bases, and elements). One view holds: a Tathāgata's virtues, form-body, and pure lands are profound and subtle, neither existent nor non-existent, free of all discrimination, severed from all conceptual proliferation; they are simply not the sort of thing that the categories of "element" and "base" can contain. So there is no real conflict with the Abhidharma-samuccaya's "fifteen elements are contaminated only" — because the Buddha's virtues do not fall within those fifteen elements at all.
Second solution (the Buddha's faculties and objects are contained within the dharma-realm form). Another view holds: a Tathāgata's five faculties and five objects are produced by a subtle meditative concentration; they belong to "dharma-realm form" — the kind of form produced in concentration and taken as object by the mind-consciousness — and are not manifested by the Buddha's five sense-consciousnesses. The Buddha's five consciousnesses do also manifest in dependence on this dharma-realm form; but the form produced in concentration is "subtle" while the form manifested by the five consciousnesses is "coarse," and since they differ as subtle from coarse, the Buddha's faculties and objects are not counted as contained within the "five sense-object elements" (the five objects: form, sound, scent, taste, touch). Likewise the Tathāgata's five consciousnesses are not counted as contained within the "five sense-consciousness elements" — because scripture says "the Buddha's mind ever abides in concentration," and the treatises say "the very nature of the five consciousnesses is distracted"; since the Buddha has no distracted five consciousnesses, no five-consciousness-element is posited for him.
In passing, a string of related doubts is here clarified. First: with which consciousness is the "knowledge of accomplishing-what-is-to-be-done" (the knowledge won by transforming the first five consciousnesses) associated? Answer: with the sixth consciousness, since it must set the work of transformation in motion. Next: then how does it differ in essence from the "knowledge of wondrous discernment" (won by transforming the sixth consciousness)? Answer: the knowledge of wondrous discernment observes the particular and shared characteristics of dharmas (the function of cognitive understanding), whereas the knowledge of accomplishing-what-is-to-be-done sets in motion only the work of transformation (guiding and converting sentient beings); so the two differ. A further question: if both knowledges rest on the sixth consciousness, they ought not be able to arise simultaneously — for two consciousnesses of the same kind cannot arise together. Answer: (i) even if we grant that they do not arise together, there is in principle no obstacle either way; or (ii) one may distinguish two functions on one and the same knowledge-essence, in which case the two arising together is no fault at all (one essence with two functions, not two consciousnesses arising side by side).
There is also a view that assigns the knowledge of accomplishing-what-is-to-be-done to the seventh consciousness: it holds that this knowledge is associated with the purified seventh consciousness (the pure consciousness won by transforming the defiled manas), resting on the eye-faculty and so on, taking form-objects and so on as its conditions. This is in fact a branch of the function of the "knowledge of equality": when the purified seventh consciousness raises the appearance of "the body and land of enjoyment-for-others," that part belongs to the aggregate of the knowledge of equality; when it raises the appearance of "transformation (bodies and lands)," that part belongs to the aggregate of the knowledge of accomplishing-what-is-to-be-done. Here someone objects: is not the knowledge of accomplishing-what-is-to-be-done won precisely by "transforming the first five consciousnesses" — so how can it be assigned to the seventh? Answer: it is not "newly won by transforming those five consciousnesses"; rather, its very essence is the converting function of that pure seventh (the converting function of the pure seventh is just what is called accomplishing-what-is-to-be-done). It is like saying "one transforms birth-and-death and wins nirvāṇa" — one cannot on that account say nirvāṇa is contained within birth-and-death. So the view that "the knowledge of accomplishing-what-is-to-be-done belongs to the seventh" should not be assailed by the argument "it is won by transforming the five consciousnesses."
Third solution (the Buddha's virtues are fully contained within the aggregates, bases, and elements — and this is the correct reading). Yet another view says — and this is the settled, correct reading — that a Tathāgata's virtues, form-body, and pure lands are, as appropriate, all contained within the "aggregates, bases, and elements"; and these three categories themselves run through both sides, contaminated and uncontaminated. When the Abhidharma-samuccaya and the like say "fifteen elements and so forth are contaminated only," that is spoken with reference to the coarse, shallow range that the "two vehicles" (hearers and solitary realizers) are able to know — it is not said of everything (it does not take in the Buddha's uncontaminated aggregates, bases, and elements). How so? Among the eighteen elements accomplished by sentient beings other than a Buddha, only the last three (the mind-element, the dharma-element, the mind-consciousness-element) run through the uncontaminated; but among the eighteen elements accomplished by a Buddha, every single one is uncontaminated — yet this is not a range that the wisdom of the two vehicles can know. So the Abhidharma-samuccaya, standing on the range of the two vehicles, says only "contaminated"; it does not reach as far as the range of a Buddha.
Then how is the "first solution" — that "the Buddha's virtues and so on are not contained within the elements and bases" — to be understood? The correct reading says: its meaning is that the Buddha's virtues are not like "the appearances of elements and so forth as known by the inferior wisdom of the two vehicles," and this of course holds (it does not mean that the Buddha has no aggregates, bases, and elements at all). How do we know that the Buddha's virtues must be contained within the aggregates, bases, and elements? There are four proofs: (i) scripture says "all conditioned dharmas are contained within the aggregates"; (ii) it says "all dharmas are contained within the elements and bases"; (iii) the positing of "a nineteenth element" and the like (anything set up outside the aggregates, bases, and elements) is forbidden by scripture, which does not allow any dharma to exist outside the aggregates, bases, and elements; (iv) the claim that "since proliferation is severed it no longer counts as element or base" cannot stand — for whatever can be put into words at all does not escape the aggregates, bases, and elements.
Press the point one step further: if the Buddha's virtues were wholly apart from the aggregates, bases, and elements, then one ought not say that the fruit of Buddhahood "is the uncontaminated realm," is "good," is "permanent," is "blissful," is "the body of liberation" — because each of these virtues named in the verse requires some dharma-essence to be its referent. Moreover, scripture says again and again that "one transforms-and-relinquishes the impermanent aggregates and acquires the permanently abiding aggregates"; and so too with the elements and bases (one transforms the impermanent elements and bases and acquires permanently abiding elements and bases). Since one transforms the impermanent aggregates and acquires permanent aggregates, how could one say a Tathāgata has no aggregates, bases, or elements? So the earlier statement that "the Buddha's virtues are not element or base" is a "statement with hidden intent" (it carries another sense beneath the surface and is not to be taken at face value). And the earlier statement that "the very nature of the five consciousnesses is distracted" is said with reference to the five consciousnesses accomplished by other sentient beings (ordinary beings and the two vehicles), not with reference to the five consciousnesses accomplished by a Buddha (the Buddha's five consciousnesses are conjoined with concentration and are not distracted). The conclusion, therefore, is this: within the body of a Buddha, the eighteen elements and the rest are all complete, and their essential nature is purely uncontaminated.
4. Why It Is Called "Inconceivable"
This fruit of the twofold transformation, the verse next says, is "inconceivable." Why inconceivable? Because it surpasses every path of "deliberation (thinking)" and "discussion (speech)"; it is subtle and profound, realized inwardly by a Buddha alone; it is not something any worldly simile can liken. Beyond thought, beyond discussion, beyond likeness — hence "inconceivable."
5. Why It Is "Good"
This fruit is also "good" (the verse's word "good"), because its essential nature is that of pure, bright dharmas. Why are both transformations counted as good? — The pure dharma-realm is free of arising and ceasing and is utterly secure; the aggregate of the four knowledges has wondrous functioning without fixed limit (not bound to any set location) and is utterly skillful; both bear the mark of "conforming to and benefiting," and both run counter to "the non-good." On these several grounds both transformations are said to be good.
Here a difficulty arises: the treatises say that among the "twelve bases," eight bases (the five faculties — eye, ear, nose, tongue, body — together with the three objects of form, scent, and taste) are "indeterminate only." If the fruit of Buddhahood were good only, would it not follow that a Tathāgata has no five faculties and no three objects (scent, taste, touch)? Answer: here too there are three explanations, already set out fully above (in the passage on whether the Buddha's virtues are contained within the aggregates, bases, and elements) — that the Buddha's virtues transcend the elements and bases; or that they are contained within dharma-realm form; or that the Buddha's elements and bases are purely good and uncontaminated. So the difficulty "eight bases are indeterminate only" does not stand. To press it one layer further: all the form-bodies, pure lands, and like dharmas of all Tathāgatas are contained within the "truth of cessation" and the "truth of the path," and are therefore good only — for scripture says the two truths of cessation and path are good in nature, and says that a Buddha's lands and so on are not the two truths of suffering and origination. As for the appearances that a Buddha's consciousness manifests which resemble the contaminated, resemble the non-good, resemble the indeterminate — these too are all produced from uncontaminated good seeds, and so they still belong to the uncontaminated-good (they look defiled, but in essence they are good).
6. Why It Is "Permanent"
This fruit is also "permanent" (the verse's word "permanent"), because it has no time of ending. Why are both transformations permanent? — The pure dharma-realm is without arising and without ceasing, and its essential nature does not alter; hence it is said to be permanent. The aggregate of the four knowledges, because the pure dharma-realm on which it rests abides permanently and because it continues on without break, is also said to be permanent.
But a distinction must be drawn: the "permanence" of the four-knowledges aggregate is not like that "self-nature permanence" of the pure dharma-realm — because the four knowledges are produced from causes (seeds), and whatever is produced must in the end come to cessation; this is the principle that scripture has always decisively settled. Moreover, nowhere in the world is there found a single form-dharma or mind-dharma that is not impermanent (all conditioned dharmas are impermanent). Then on what grounds can the four-knowledges aggregate reach to the very end of future time? On the strength of the Buddha's original vow-power, together with the fact that the sentient beings to be converted have no end — so the four knowledges can exhaust the limit of future time without breaking, without ending. Clearly, then, this is "the permanence of continuity, the permanence of no-break," and not "self-nature permanence."
7. Why It Is "Blissful"
This fruit is also "blissful" (the verse's "blissful"), because it has no pressing or harming. The pure dharma-realm is, in all its aspects, quiescent — hence named blissful. The aggregate of the four knowledges has forever departed from harming — hence named blissful. The self-nature of both is without pressing or harm, and both are able to bring bliss to all sentient beings; so both transformations are named "blissful."
8. "The Body of Liberation" and "the Great Sage's, Named Dharma" — the Two Vehicles Have Only a Body of Liberation; the Buddha Alone Accomplishes a Dharma-body
The verse closes with "the blissful body of liberation; the Great Sage's, named Dharma." First, "the body of liberation": the twofold fruit of transformation won by the two vehicles (hearers and solitary realizers) is merely a forever-departing from the bondage of "the hindrance of defilements"; it does not possess that excellent treasury of virtuous dharmas which a Buddha accomplishes. So it can only be called a "body of liberation."
Now the Buddha: the World-Honored One of great awakening accomplishes the unsurpassed dharma of "quiescent silence," and so is named the "Great Sage" (mahā-muni). The twofold fruit won by this Sage, because it has forever departed from both hindrances — the hindrance of defilements and the hindrance to the knowable — is named not merely "body of liberation" but, further, "Dharma-body" — because it is adorned by measureless, boundless great virtuous dharmas: the ten powers, the four fearlessnesses, and the rest. The word "body" carries three senses: the sense of self-essence, the sense of being a support, and the sense of accumulation; taken together they are called "body." So this "Dharma-body" has the "five dharmas" as its essential nature — the pure dharma-realm, the knowledge of the great perfect mirror, the knowledge of equality, the knowledge of wondrous discernment, and the knowledge of accomplishing-what-is-to-be-done. It is not the pure dharma-realm alone that is called the Dharma-body; for the fruit of the twofold transformation (bodhi and nirvāṇa) is all contained within this Dharma-body.
B. Distinctions by Category — the Three Bodies
1. What Each of the Three Bodies Is
This "Dharma-body" (the Dharma-body in the broad sense, accomplished by the five dharmas) has three distinct aspects.
First, the self-nature body. This refers to the true pure dharma-realm of all Tathāgatas. It is the equal support of both the enjoyment body and the transformation body; free of all marks, quiescent and unmoving, severed from all proliferation; furnished with boundless true and permanent virtues, it is the true reality in which all dharmas are equal. With respect to this "self-nature," it is also called the "(narrow-sense) Dharma-body," because it is the support of the great virtuous dharmas. Kuiji's Notes (the Shuji), in its "section on the distinct aspects of the three bodies," opens out these very phrases one by one: "free of marks" means "free of the ten marks" (without any mark of manifold differentiation); "quiescent" means "the path of deliberation is severed" (the road of thinking comes to its end here); "severed from all proliferation" means "apart from speech" (speech is stilled here) — the self-nature of all Buddhas is named the "self-nature body," while "the support of the conditioned and unconditioned virtuous dharmas" is what is called the "Dharma-body." He further cautions that the "Dharma-body" of the earlier line "the Buddha is also named the Dharma-body" is the general name "the support of both conditioned and unconditioned virtuous dharmas," and is not the "self-nature Dharma-body" set up separately among these three bodies (the broad and narrow senses of the name "Dharma-body" must be kept distinct); and that the reason a Buddha wins the two names "body of liberation" and "Dharma-body" is precisely "because it is apart from defilement it is named the body of liberation, and because it is apart from the hindrance to the knowable and is furnished with boundless virtues it is named the Dharma-body." And the reason "body" runs through all three bodies is that it is furnished with the three senses of "self-essence, support, and the gathering of the many virtues," and so is named "body."
Second, the enjoyment body, which further divides into two —
The first, the self-enjoyment body: this refers to the boundless true virtues that arise from the immeasurable provisions of merit and wisdom which all Tathāgatas gathered across the "three immeasurable eons," together with a form-body utterly complete, utterly pure, permanently abiding, and all-pervading. It continues on, clear and unbroken, to the very end of future time, ever enjoying the vast bliss of the Dharma for itself (it itself partakes of the bliss of the Dharma).
The second, the enjoyment-for-others body: this refers to the subtle body of pure virtue that all Tathāgatas, by means of the "knowledge of equality," manifest — dwelling in purely pure lands, for the assemblies of bodhisattvas abiding on the "ten grounds," displaying great spiritual powers, turning the wheel of the right Dharma, cutting through the net of the assembly's doubts, and causing those bodhisattvas of the ten grounds to enjoy the bliss of the Great Vehicle's Dharma (it lets others partake of the bliss of the Dharma). Combining these two — self-enjoyment and enjoyment-for-others — the whole is named the "enjoyment body."
Third, the transformation body: this refers to the measureless "kind-conforming" transformation-bodies (conforming to the kind of each sentient being) that all Tathāgatas manifest by means of the "knowledge of accomplishing-what-is-to-be-done" — dwelling in pure lands and defiled lands, for the assemblies of bodhisattvas who have not yet ascended the (first) ground, for the two vehicles, and for ordinary beings, displaying spiritual powers and teaching the Dharma in accord with what suits their faculties, so that each obtains acts of benefit and gladness of every kind.
2. Gathering the Three Bodies Under the Five Dharmas — Two Schemes of Correlation
How are the "five dharmas" (the pure dharma-realm plus the four knowledges) used to gather up these "three bodies"? Here there are two views.
First view (the first two dharmas gather the self-nature body). One view holds: among the five dharmas, the "first two" (the pure dharma-realm and the knowledge of the great perfect mirror) gather the "self-nature body" — because scripture says "suchness is the Dharma-body" (the pure dharma-realm is just suchness), and the treatises further say "by transforming away the ālaya-vijñāna one wins the self-nature body," and the aggregate of the knowledge of the great perfect mirror is precisely realized by "transforming away the store-consciousness (ālaya)," so the mirror-knowledge too gathers the self-nature body. The "middle two" knowledge-aggregates (the knowledge of equality and the knowledge of wondrous discernment) gather the "enjoyment body" — because it is said that the knowledge of equality manifests a Buddha-body for the bodhisattvas in purely pure lands (enjoyment-for-others), that the knowledge of wondrous discernment teaches the Dharma, resolves doubts, and displays mastery within the great assembly, and again that "by transforming the prior seven evolving-consciousnesses one wins the enjoyment body." The "last one" knowledge-aggregate (the knowledge of accomplishing-what-is-to-be-done) gathers the "transformation body" — because it is said that the knowledge of accomplishing-what-is-to-be-done manifests measureless, inconceivable transformations in the lands of the ten directions. Furthermore, since "knowledge" is itself excellent, it gathers all three bodies (all three bodies are accomplished by knowledge); hence all three bodies possess "real knowledge" (true knowledge, not mere semblance-manifestation).
Second view (only the first single dharma gathers the self-nature body — and this is the correct reading). Another view says — and this is the correct reading — that among the five dharmas only the "first single" one (the pure dharma-realm) gathers the "self-nature body." The proofs are four: (i) it is said the self-nature body is "permanent by its very nature" — only the dharma-realm is permanent by its very nature, while knowledge is produced from causes; (ii) it is said the Buddha's Dharma-body is "without arising and without ceasing"; (iii) it is said the Dharma-body is won through a "cause of realization (a cause that reveals)" and not produced by a "cause of generation" — whereas knowledge is produced by a cause of generation; (iv) it is further said the Dharma-body is common to all Buddhas, pervades all dharmas, is like empty space, is markless and unconditioned, neither form nor mind — whereas knowledge is conditioned and bears the marks of form and mind.
Then how is the earlier statement, "by transforming away the store-consciousness one wins the self-nature body," to be understood? It means: by transforming away and extinguishing within the eighth consciousness the "coarse heaviness of the two hindrances" (the seeds and residual perfumings), one thereby "reveals" the originally-present Dharma-body (a revealing, not a generating, so it still belongs to the dharma-realm alone). And where "the excellence of knowledge" speaks of the "Dharma-body," that is because knowledge is the support of the Dharma-body and is the functioning of the Dharma-body's true reality; so knowledge is mentioned in association, but this does not mean that knowledge is the self-nature body. The self-nature Dharma-body, though it possesses true and boundless virtues, cannot — because it is "unconditioned" — be construed as form, mind, or any such conditioned thing.
By this correct reading, the four knowledges are then distributed among the latter two bodies: among the true virtues within the four-knowledges aggregate, the permanently abiding, all-pervading form-body raised by the "knowledge of the great perfect mirror" is gathered into the "self-enjoyment body"; the Buddha-body manifested by the aggregate of the "knowledge of equality" is gathered into the "enjoyment-for-others body"; and the kind-conforming bodily forms of every sort manifested by the aggregate of the "knowledge of accomplishing-what-is-to-be-done" are gathered into the "transformation body."
Here a difficulty follows: since the correct reading holds that the mirror-knowledge does not gather the self-nature body, which body does the mirror-knowledge belong to? Answer: it is said "the knowledge of the great perfect mirror is the enjoyment body" — because the Buddha wins enjoyment by transforming the "prior seven evolving-consciousnesses." A further difficulty: the mirror-knowledge is plainly won by transforming the eighth store-consciousness, so how can it too belong to enjoyment? Answer: although "transforming the store-consciousness" can also win the enjoyment body, the scriptures and treatises say that "transforming that store-consciousness" is for the sake of "revealing the Dharma-body," and so in the matter of "winning enjoyment" this is passed over (which is why elsewhere it is said simply that transforming the seven consciousnesses wins enjoyment). Looking at it from the opposite side: the Dharma-body is said to be "without arising and without ceasing, won only by the cause of realization, neither form nor mind," whereas the aggregate of the knowledge of the great perfect mirror runs directly counter to these marks of the Dharma-body (the mirror-knowledge has arising, is won by a cause of generation, and is a mind-aggregate); since it runs counter to the marks of the Dharma-body, then if it is not gathered into the enjoyment body, to which body could it possibly belong? So the mirror-knowledge must be gathered into the self-enjoyment body. Again: the enjoyment body gathers up the Buddha's "unshared" (Buddha-only) conditioned true virtues; so the four-knowledges aggregate, within self-enjoyment and enjoyment-for-others, truly has form-dharmas and mind-dharmas, and these are all gathered into the enjoyment body (the conditioned true virtues of the four knowledges belong to enjoyment, not to self-nature).
There is also this clarification: the enjoyment-for-others body and the transformation body are both manifested as skillful means for "converting others," so one cannot say they have "real knowledge" as their essence (the converting appearances are not real knowledge). Although the first view above says "the transformation body is gathered under the excellence of knowledge," that is "a semblance of knowledge manifesting" or "what knowledge gives rise to" — it merely borrows the name "knowledge," but its essence is not real knowledge. The scriptures and treatises say only that "the knowledge of equality and the knowledge of accomplishing-what-is-to-be-done are able to manifest the enjoyment-for-others body and the transformation bodies of the three actions of body, speech, and mind"; they do not say that these two bodies are these two knowledges. So the real essence of these two knowledges — the knowledge of equality and the knowledge of accomplishing-what-is-to-be-done — is still gathered into "self-enjoyment" (the knowledge-essence belongs to self-enjoyment; the converting appearances belong to enjoyment-for-others and transformation).
Then does the transformation body have a mind? The transformation body and the enjoyment-for-others body, though they have no "real" mind and mental factors, do have "manifested" mind and mental factors (semblance-mind and mental factors). The spiritual power of the Supremely and Perfectly Awakened One is inconceivable, so it can manifest even formless dharmas (even mind-dharmas can be manifested). If one did not allow the manifesting of mind and mental factors, two untenable consequences would follow: (i) how could a Tathāgata manifest appearances of "greed, hatred," and the like? Those greeds and hatreds were long ago exhausted, so they must be manifested. (ii) How could hearers, beasts of burden (animals), and the like know a Tathāgata's mind? If that were a real mind, then even an "equal-to-awakening" bodhisattva does not know a Tathāgata's real mind — how much less hearers and animals — which shows that what they know is a manifested mind. By this principle of the manifesting of mind and mental factors, scripture can say "a Buddha transforms measureless kinds of sentient beings, all by letting the transformation body have a mind," can say "a Tathāgata's knowledge of accomplishing-what-is-to-be-done transforms the three actions of body, speech, and mind," and can say "the transformation body has a mind on which it rests" — that mind being the one that, resting on "the Buddha's real mind," causes the image-portion to appear (the manifested mind is the image-portion of the Buddha's real mind). And though elsewhere it is said that "the transformation body has no faculty and no mind," that is said with reference to "others" (the inferior transformations of non-Buddhas, or with respect to there being no real faculty or mind), not with reference to the Tathāgata's transformation. Moreover the form-faculties, mind, and mental factors that are transformed have no "real" function of a faculty and the like (no actual function of sensing or of cognizing), and so it is said "there is no real faculty or mind" — but this does not mean there is no manifesting at all.
3. The Differences in the Virtues of the Three Bodies
These three bodies, though all furnished with boundless virtues, each differ.
The self-nature body has true "permanence, bliss, self, and purity" alone (the four virtues); it has forever departed from all defilement, is the support of all goods, is unconditioned virtue, and has no conditioned distinctions of mark or function such as form and mind.
The self-enjoyment body is furnished with immeasurable kinds of subtle "true" virtues of form, mind, and the rest; whereas the enjoyment-for-others body and the transformation body are furnished only with boundless "semblance" form, mind, and the rest (not real, but semblance-manifested), the converting-appearance virtues raised for the sake of benefiting and gladdening others.
Dividing them again by self-benefit and benefit-of-others: the self-nature body belongs properly to "self-benefit" (quiescent bliss, without activity), and also extends to "benefit-of-others" (acting as a contributing condition by which sentient beings gain benefit and gladness), and further serves as the support of the two bodies of enjoyment and transformation, so the self-nature body runs through both self-benefit and benefit-of-others. The self-enjoyment body belongs to self-benefit only. The enjoyment-for-others body and the transformation body belong to benefit-of-others only (both are manifested for others).
4. What Land Each of the Three Bodies Rests Upon
Dividing again by the lands on which the three bodies rest.
The self-nature body rests upon the "dharma-nature land." Although in essence this self-nature body and the dharma-nature land are without difference (one and the same suchness), the body belongs to "Buddha" and the land belongs to "Dharma," so mark and nature differ (one is the resting body, the other the land rested upon). Neither this Buddha's self-nature body nor the dharma-nature land is contained within "form." Though one cannot say its dimension is small or large, yet as a manner of speaking in accord with phenomena, its measure is boundless, like empty space, pervading everywhere.
The self-enjoyment body rests, again, upon its "own (enjoyment) land": this refers to the pure consciousness associated with the "knowledge of the great perfect mirror." As the causes and conditions of the uncontaminated, purely pure Buddha-land — cultivated of old as "self-benefit" — come to maturity, from the moment of first attaining Buddhahood to the very end of future time, it continually manifests a purely pure Buddha-land, all-encompassing and boundless, adorned with every jewel, upon which the self-enjoyment body ever rests. The measure of the pure land is boundless, and so too is the measure of the body; the Buddha's faculties and the marks-and-features are likewise each boundless — because all are drawn forth by limitless roots of good. Since this body's virtues and wisdom are not form-dharmas, one cannot speak of its dimension as large or small; yet in dependence on what it "realizes" (suchness) and the "body it rests upon" (the form-body), one may also say it "pervades everywhere" (it pervades by way of what it realizes, so the body is said to pervade).
The enjoyment-for-others body also rests upon its "own (enjoyment) land": this refers to the great compassionate power of the "knowledge of equality." As the causes and conditions of the uncontaminated, purely pure Buddha-land — cultivated of old as "benefit-of-others" — come to maturity, in accord with what suits the bodhisattvas abiding on the "ten grounds," it manifests a pure land — now small, now large, now inferior, now superior — changing and shifting from one to the next (transforming according to the ground), upon which the enjoyment-for-others body rests. The measure of the body that rests on it likewise has no fixed limit.
The transformation body rests upon the "transformation land": this refers to the great compassionate power of the "knowledge of accomplishing-what-is-to-be-done." As the causes and conditions of the uncontaminated pure-and-defiled Buddha-land — cultivated of old as "benefit-of-others" — come to maturity, in accord with what suits sentient beings who have "not yet ascended the (first) ground," it manifests a Buddha-land — now pure, now defiled, now small, now large — changing and shifting from one to the next, upon which the Buddha's transformation body rests. The measure of the body that rests on it likewise has no fixed limit.
5. Sameness and Difference of the Three Bodies and Lands — Shared and Unshared
The self-nature body and the dharma-nature land are what all Tathāgatas alike realize, so they are without difference in essence (all Buddhas are one and the same). The self-enjoyment body and the land it rests upon, though each Buddha manifests its own and they differ from one another, are all boundless and do not obstruct one another.
As for the remaining two bodies and lands (enjoyment-for-others and transformation), they have a distinction of "shared and unshared" in accord with the sentient beings each Tathāgata converts. For those converted "in common" (faculties converted in common by many Buddhas together): in one and the same place, at one and the same time, each Buddha severally manifests as body and as land, similar in form and unobstructing one another, mutually intermingling to act as "contributing conditions," so that the sentient beings to be converted "manifest from their own consciousness" (each being's own mind manifests the one Buddha it sees) — that is, within one land there is one Buddha-body, displaying spiritual powers, teaching the Dharma, and benefiting the beings. For those converted "not in common": it is manifested by one Buddha alone (one Buddha singly converting these faculties).
Why is there shared and unshared? Sentient beings of this kind, from the beginningless past, have their "lineage" (their conditions for being converted by a Buddha) naturally and inherently bound up with one another: now "many sentient beings belonging to one Buddha," now "one sentient being belonging to many Buddhas" — and so the beings to be converted have the distinction of shared and unshared. Were it otherwise (were there no distinction of shared and unshared), then for many Buddhas to abide in the world for long ages, each toiling away, would truly be of no benefit — for one Buddha alone could benefit all beings; so there must be "unshared" faculties, in order that the several conversions of the many Buddhas may be made manifest.
6. The Contaminated and Uncontaminated of the Three Bodies and Lands — the Distinction of Aggregate and Consciousness-Mark
All these bodies and lands, whether pure or defiled — whatever is manifested upon an "uncontaminated consciousness" — are, like the consciousness that manifests them, good and uncontaminated, produced by purely good, uncontaminated causes and conditions; they are contained within the "truth of the path," not within the two truths of suffering and origination. Yet their "aggregate" and like consciousness-marks need not all be the same — because they are drawn forth by the intermingling causes and conditions of the three factors (seed, present activity, object, and the like): even what is manifested by one and the same consciousness still has distinctions of aggregate-mark.
As for what is manifested upon a "contaminated consciousness," it too is, like the consciousness that manifests it, contaminated; produced purely from contaminated causes and conditions, it is contained within suffering and origination, not within the two truths of cessation and path. Its good-and-the-rest (good, bad, indeterminate) consciousness-marks likewise need not all be the same — because they are drawn forth by the intermingling causes and conditions of the three natures. The sameness and difference of aggregates and the rest (bases and elements) is to be understood in just this way; were it otherwise (were what is manifested necessarily of one and the same nature as what manifests it), then there ought to be no positing of the distinctions of "the five aggregates, the twelve bases," and so on.
7. Concluding in Consciousness-Only — the Inner Object Is Not Non-Existent
Yet the "image-portion" and the like are manifested in dependence on consciousness; they are not "real" within the dependent-arising in the way the "consciousness-nature" (the other-dependent essence of consciousness) is (the image-portion is not separate from consciousness; there is no real object existing apart). Were it otherwise (were the image-portion to exist really apart from consciousness), then the principle of "consciousness-only" could not be established, for that would amount to granting that both consciousness and object are real. Or one may put it this way: a consciousness's "image-portion" and "seeing-portion" are both produced from conditions, both belonging to the "dependent-arising," and their unreality or reality is the same as that of consciousness (both take consciousness as their dependent-arising); the word "only" merely dispels "the object external to the mind" and does not negate "the object internal to consciousness" (the inner object is not non-existent). Were it otherwise (were even the inner object non-existent), then "suchness" too ought to be unreal (suchness is also the true nature of consciousness — how could one say it is non-existent?).
At this point someone objects: since the inner object and consciousness are alike not unreal, why is only "consciousness-only" spoken of and no "object" posited? Answer: "consciousness" exists inwardly only (it does not run to the outer), whereas "object" also runs to the outer (some falsely reckon an object external to the mind); for fear that "speaking of object" would slide over into "the object external to the mind," only "consciousness-only" is spoken of (a consciousness is set up to dispel the outer; it is not that there is no inner object).
Or, taking another layer of meaning: foolish worldlings cling deludedly to objects external to the mind, and thereby give rise to defilement, perform karma, and sink and drift in birth-and-death, not understanding how to "observe the mind" and not diligently seeking release; the noble ones, taking pity on them, therefore speak this word "consciousness-only," wishing to make them observe their own mind and be released from birth-and-death — it is not that "the inner object, like the falsely-reckoned outer object, is wholly non-existent" (saying consciousness-only is to break the outer clinging, not to dismiss the inner object).
Or again, put this way: the image-portion and the like all have "consciousness" as their essential nature; by the force of "perfuming" they arise as if having many portions (every kind of mark); and suchness too is "the true nature of consciousness" (the perfectly-accomplished is just the true nature of the other-dependent). So apart from "consciousness-nature" (both the other-dependent and the perfectly-accomplished are inseparable from consciousness) there is no further dharma. And the "consciousness" spoken of here also takes in "mental factors" — because mind-king and mental factors are decisively associated (to say consciousness is to gather the mental factors along with it).
Onward Transmission
What this section establishes — the twofold fruit of transformation that is the fruit of Buddhahood: the uncontaminated realm, the inconceivable, the good, the permanent, the blissful, the body of liberation, and the Dharma-body whose nature is the five dharmas, together with the three bodies of self-nature, enjoyment, and transformation — is the closing knot in which the whole consciousness-only system gathers up its account of practice-and-realization and establishes the ground of Buddhahood, and the later treatises take it up one by one. The Hundred Dharmas treatise places the fruit-essence here under two classes of dharma: the pure dharma-realm is just suchness among the "unconditioned dharmas," while the four knowledges are the fruit won by transforming the eight "mind-dharmas" consciousnesses (the knowledge of the great perfect mirror transforming the eighth, the knowledge of equality the seventh, the knowledge of wondrous discernment the sixth, the knowledge of accomplishing-what-is-to-be-done the prior five). The Thirty Verses — verse thirty (the attributes of the ultimate stage: the uncontaminated realm, the inconceivable-good-permanent, the blissful body of liberation, the Great Sage's, named Dharma) — is the very root-verse this section expounds, verse answering to verse. The Madhyānta-vibhāga, in its chapter on winning the fruit, takes "the transformation of the basis" as the fruit of the twofold transformation, which bears on this section's sense of "the twofold fruit of transformation." The Mahāyāna-saṃgraha, in its chapter on the knowledge that is that fruit, sets up the "three Buddha-bodies" of self-nature, enjoyment, and transformation — and this is the extended treatment that is the basis for this section's "the three bodies and their three distinct aspects," from which the whole map here of the three bodies' lands, their shared-and-unshared, and their contaminated-and-uncontaminated is drawn out. As for the Twenty Verses, its concern is to establish consciousness-only and the absence of external objects and to refute the outsiders' clinging to real objects, and it has no direct counterpart to the three bodies of Buddhahood or the four nirvāṇas; here it is left aside.
考據Apparatus
〔所釋之頌〕第三十頌
本章釋《唯識三十論頌》頌三十（究竟位相·二轉依果·無漏界·不思議·善·常·安樂·解脫身·大牟尼名法），廣辯五法為性之法身、三身（自性·受用·變化）、依土、漏無漏，並收歸唯識。
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 五位 | 資糧位 → 加行位 → 通達位 → 修習位 → 究竟位（佛果） |
| 究竟位內 | 解頌（究竟位相·二轉依果：無漏界·不思議·善·常·安樂·解脫身·大牟尼名法身·五法為性）→ 諸門分別·三身（三相別·五法攝三身·功德差別·依土·共不共·漏無漏）→ 結成唯識 |
| 所釋頌 | 《唯識三十論頌》頌三十全 |
究竟位為五位之終、全論之歸。上承修習位（頌二十九）所得之轉依，至此究竟圓滿，廣辯佛果二轉依（菩提·涅槃）之相與三身依土。《述記》判頌三十「頌中有三：初一句出位體；次七字顯勝德；餘八字簡二乘，顯三乘別」〔0600c24–c26〕。
二、源頌 · 義理脈絡
此即無漏界，不思議善常， 〔T1586 0061b22〕 安樂解脫身，大牟尼名法。 〔T1586 0061b23〕
頌三十以一頌攝佛果二轉依（所轉得之菩提·涅槃）之全德：「此」指前修習位所得轉依，至究竟位即是無漏界；無漏界復具不思議·善·常·安樂四德，是二乘所無之殊勝解脫身，唯大牟尼（佛）所成，名為法身。本論依之廣辯——無漏界以「諸漏永盡」釋體、「藏／因」二義釋「界」，法身以「五法為性」攝二轉依，下開三身依土之全圖。
| 頌語 | 義門 | 所辯 |
|---|---|---|
| 此即無漏界 | 位體 | 二轉依果即究竟無漏界攝；諸漏永盡·性淨圓明 |
| 不思議 | 勝德 | 超尋思言議·自內證·非世喻所喻 |
| 善 | 勝德 | 白法性·順益相·違不善 |
| 常 | 勝德 | 法界自性常·四智相續常（非自性常） |
| 安樂 | 勝德 | 眾相寂靜·永離惱害·能安樂有情 |
| 解脫身 | 簡二乘 | 二乘唯離煩惱障縛、無殊勝法，但名解脫身 |
| 大牟尼名法 | 顯佛別 | 佛離二障，亦名法身；五法為性，攝二轉依 |
『四智心品何以唯無漏』『如來有無五根五識』『佛果攝不攝蘊處界』『五法攝三身初二抑唯初一』諸處，本論列「有義」而以後說為應知正義，諸說全文具於〔義疏〕。
三、經論宗依（經證 → 論本）
經證
妙生當知，有五種法攝大覺地。何等為五？所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智。 〔佛說佛地經 T680 0721a01–a03〕
清淨法界者，譬如虛空，雖遍諸色種種相中，而不可說有種種相，體唯一味。 〔佛地經 T680 0721a04–a05〕
如來淨法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清淨法界無邊盡故，而淨法界無去無來、無動無轉。 〔佛地經 T680 0721a23–a25〕
《佛地經》立『五法攝大覺地』（清淨法界·四智），即本論「法身五法為性」之經本；以虛空喻清淨法界『體唯一味·無去無來·無動無轉』，即本論清淨法界「無生無滅·性無變易，故說為常」之經本；『淨法界中建立利益安樂』即本論「能安樂一切有情，故二轉依俱名安樂」之經本。
論本
彼果智殊勝云何可見？謂由三種佛身，應知彼果智殊勝：一、由自性身，二、由受用身，三、由變化身。此中自性身者，謂諸如來法身，一切法自在轉所依止故。受用身者，謂依法身，種種諸佛眾會所顯清淨佛土，大乘法樂為所受故。 〔攝大乘論本·彼果智分 T1594 0149a18–a23〕
如實義者，受用身土略有二種：一、自受用，謂諸如來三無數劫所修無邊善根所感周遍法界，為自受用大法樂故，從初得佛盡未來際相續無變……二、他受用，謂諸如來為令地上諸菩薩眾受大法樂，進修勝行隨宜而現，或勝或劣或大或小，改轉不定如變化土。 〔佛地經論 T1530 0293b12–b20〕
又說有三種樂。謂離貪、離瞋、離癡。此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。 〔瑜伽師地論 T1579 0300a11–a13〕
離言法性不可思議，如來法身不可思議。 〔瑜伽師地論 T1579 0363a02–a03〕
又阿賴耶識，恒為一切麁重所隨；轉依，究竟遠離一切所有麁重。 〔瑜伽師地論 T1579 0581c11–c12〕
《攝大乘論》〈彼果智分〉以「三種佛身」顯彼果智之殊勝，定自性身（諸如來法身·一切法自在轉所依）·受用身（依法身·眾會所顯淨土·大乘法樂）·變化身——本論「三相別」之論本；《佛地經論》分受用身為自受用（盡未來際相續無變）·他受用（隨地改轉如變化土）——本論受用身二分之論本；《瑜伽》定『常樂唯無漏界中可得』（常·安樂·無漏界之論本）、「如來法身不可思議」（不思議之論本）、『轉依究竟遠離麁重』（二轉依之論本）。護法糅釋所宗，其經在佛地，其論在攝大乘、佛地經論、瑜伽師地論。
四、本論釋要（護法糅釋 · T1585）
究竟位相 · 無漏界
論曰：前修習位所得轉依，應知即是究竟位相。「此」謂此前二轉依果，即是究竟無漏界攝。諸漏永盡，非漏隨增，性淨圓明，故名無漏。 〔T1585 0057a13–a15〕
「界」二義
「界」是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故。 〔T1585 0057a15–a17〕
不思議
此轉依果，又不思議，超過尋思言議道故；微妙甚深自內證故；非諸世間喻所喻故。 〔T1585 0057b24–b26〕
善
此又是善，白法性故；清淨法界，遠離生滅，極安隱故；四智心品，妙用無方，極巧便故；二種皆有順益相故；違不善故俱說為善。 〔T1585 0057b26–b29〕
常
此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常；四智心品所依常故，無斷盡故，亦說為常。非自性常，從因生故，生者歸滅，一向記故。 〔T1585 0057c05–c08〕
安樂
此又安樂，無逼惱故。清淨法界，眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。此二自性，皆無逼惱，及能安樂一切有情，故二轉依，俱名安樂。 〔T1585 0057c10–c14〕
解脫身 · 大牟尼名法身
二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身……體、依、聚義，總說名身。故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故。 〔T1585 0057c14–c20〕
三身 · 三相別
如是法身，有三相別：一、自性身，謂諸如來真淨法界，受用、變化平等所依，離相寂然，絕諸戲論……二、受用身，此有二種：一、自受用……二、他受用……合此二種，名受用身。三、變化身：謂諸如來由成事智，變現無量隨類化身，居淨、穢土……令各獲得諸利樂事。 〔T1585 0057c20–0058a06〕
要義：本論於「無漏界」以『諸漏永盡·性淨圓明』釋無漏體，『藏（含容大功德）·因（生五乘利樂）』釋「界」雙義；四勝德——不思議以『超尋思言議·自內證·非世喻』三句立，善以『白法性·順益·違不善』立，常分『清淨法界自性常』與『四智心品相續常（從因生故非自性常，由本願力盡未來際）』二常，安樂以『眾相寂靜·永離惱害·能安一切有情』立。「解脫身」簡二乘（唯離煩惱障、無殊勝法），「大牟尼名法身」顯佛獨成（離二障·大功德所莊嚴·「身」具體依聚三義），歸「法身五法為性」（清淨法界及四智），「非淨法界獨名」。三身者，自性身（真淨法界·受用變化平等所依·離相寂然）·受用身（自受用恒自受用法樂·他受用為十地菩薩現）·變化身（成事智變現隨類化身·為未登地二乘異生）。其間『四智唯無漏』『如來五根五識有無』『佛德攝蘊處界』「五法攝三身」『化身有心』諸有義，本論破立具於〔義疏〕。
五、諸家異釋（窺基《述記》T1830）
頌中有三：初一句出位體；次七字顯勝德；餘八字簡二乘，顯三乘別。 〔T1830 0600c24–c26〕
唯我世尊大牟尼尊二轉依果，亦名法身，亦解脫也。言法身者，非三身中之法身也。佛得二名，離煩惱故名解脫身；離所知障，具無邊德，名為法身。 〔T1830 0603b15–b19〕
何故名身？體性義、依止義、眾德聚義，具三義故，名為身故，故通三身。 〔T1830 0603b21–b23〕
初三身別相門。初、總出法身中，復有勝義別立身名自性。離相者，無十相也；寂然者，尋思路絕也；絕諸戲論者，離語言也。諸佛自性名自性身，有為、無為功德法依名曰法身。 〔T1830 0603b26–c01〕
「自性身本常」者，《莊嚴論》說三種常……「說佛法身無生滅」者……「說證因得非生因」者，世親菩薩《金剛般若論》說。 〔T1830 0603c28–0604a04〕
窺基判頌三十之文段（出位體·顯勝德·簡二乘三分）；釋「法身」二位（此處「亦名法身」之法身，乃通有為無為功德法依之總名，非三身中別立之自性法身），定佛得『解脫身（離煩惱）·法身（離所知·具無邊德）』二名之別；釋「身」具體性·依止·眾德聚三義故通三身；於三身別相門釋自性身『離相（無十相）·寂然（尋思路絕）·絕戲論（離語言）』；於『唯初一攝自性身』正義之四證（自性身本常·法身無生滅·證因得非生因·諸佛共有），一一繫其聖教所出（《莊嚴論》三種常·《金剛般若論》證因得等）。五法攝三身二說之繫名、四智分攝三身、化現心心所諸義之判，《述記》詳之。
六、譯名 · 古譯對讀（玄奘 ↔ 真諦《轉識論》）
《轉識論》末以『轉依·識轉品究竟』收全論，正與頌三十諸德逐字平行——真諦古譯之頌三十：
亦名轉依，捨生死依，但依如理故，麁重及執二俱盡故……是名無流界，是名不可思惟，是名真實善，是名常住果，是名出世樂，是名解脫身，於三身中即法身。 〔轉識論 T1587 0063c05–c10〕
| 頌德 | 玄奘《成唯識論》 | 真諦《轉識論》 |
|---|---|---|
| 此即…（位體） | 此即無漏界（二轉依果） | 亦名轉依（捨生死依·麁重及執二俱盡）〔0063c05〕 |
| 無漏界 | 無漏界 | 無流界〔0063c08〕 |
| 不思議 | 不思議 | 不可思惟〔0063c08〕 |
| 善 | 善（白法性） | 真實善〔0063c08〕 |
| 常 | 常（無盡期） | 常住果〔0063c08–c09〕 |
| 安樂 | 安樂（無逼惱） | 出世樂〔0063c09〕 |
| 解脫身 | 解脫身 | 解脫身〔0063c09〕 |
| 大牟尼名法 | 大牟尼名法（五法為性） | 於三身中即法身〔0063c09–c10〕 |
二譯逐德相承：玄奘『無漏界·不思議·善·常·安樂·解脫身·法』，真諦作『無流界·不可思惟·真實善·常住果·出世樂·解脫身·於三身中即法身』——同一頌三十之古今二譯，可資對讀。
七、術語
無漏界（anāsrava-dhātu）— 二轉依果之究竟；諸漏永盡·性淨圓明。「界」含藏義（含容大功德）·因義（生五乘利樂）。 二轉依果 — 所轉得之大菩提（四智心品）與大涅槃（清淨法界）。 法身（dharma-kāya）— 佛果之總體，五法為性（清淨法界及四智），非淨法界獨名。 五法 — 清淨法界·大圓鏡智·平等性智·妙觀察智·成所作智。 三身 — 自性身（svābhāvika-kāya）·受用身（sāṃbhogika-kāya，分自受用·他受用）·變化身（nairmāṇika-kāya）。 大牟尼（mahā-muni）— 成就無上寂默之法者，即佛。 解脫身（vimukti-kāya）— 唯離煩惱障縛者；二乘所得，無佛之殊勝法。 〔梵文為古德所傳發音輔助。〕
八、互讀（唯識系次第：百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論）
- 百法：無為法·真如（清淨法界即真如）；心法·四智所轉之八識（鏡智轉第八·平等智轉第七·觀察智轉第六·成事智轉前五）。
- 三十頌：頌三十（究竟位·無漏界·不思議善常·安樂解脫身·大牟尼名法）——逐頌姊妹。
- 二十論：〔從闕〕主唯識無境、破外執，佛果三身·四涅槃無正面對位。
- 辯中邊論：辯得果品（轉依·二轉依之果——與本章二轉依果義相涉）。
- 攝大乘論：彼果智分（三身：自性·受用·變化——本章「三相別」之廣辯本）。
章內：修習位（§34 前承——所得轉依至此究竟）· 結成唯識（本章末段——相分依識·內境不無，全論歸宗）。
九、校本定位
頌 T1586〔0061b22〕· 本論 T1585 究竟位釋〔無漏界 0057a13–a17·不思議 0057b24–b26·善 0057b26–b29·常 0057c05–c08·安樂 0057c10–c14·解脫身大牟尼 0057c14–c20·三身 0057c20–0058a06〕· 述記 T1830〔科判 0600c24–c26·牟尼法身 0603b15–b19·體依聚 0603b21–b23·自性身 0603b26–c01·自性身常 0603c28–0604a04〕· 《轉識論》T1587〔0063c05–c10〕。 〔經證〕佛地經 T680〔五法 0721a01–a03·清淨法界喻 0721a04–a05·利益安樂 0721a23–a25〕。〔論本〕攝大乘論本 T1594·彼果智分〔0149a18–a23〕· 佛地經論 T1530〔0293b12–b20〕· 瑜伽師地論 T1579〔常樂 0300a11–a13·法身不思議 0363a02–a03·轉依遠離麁重 0581c11–c12〕。
This chapter expounds Triṃśikā verse 30 (the marks of the ultimate stage · the fruit of the twin transformation-of-the-basis · the uncontaminated realm · inconceivable · good · permanent · blissful · the liberation-body · "the Great Muni, named the dharma"), and treats at length the dharma-body whose nature is the five dharmas, the three bodies (self-nature · enjoyment · transformation), the lands they rest on, the contaminated and uncontaminated, gathering all up into consciousness-only.
1. Position in Kuiji's Structural Outline
| Outline | This chapter's place |
|---|---|
| The five stages | the provisioning stage → the intensified-effort stage → the penetrating stage → the cultivation stage → the ultimate stage (Buddhahood) |
| Within the ultimate stage | expounding the verse (the marks of the ultimate stage · the fruit of the twin transformation-of-the-basis: the uncontaminated realm · inconceivable · good · permanent · blissful · the liberation-body · the Great Muni named the dharma-body · nature being the five dharmas) → the point-by-point distinctions · the three bodies (the distinction of the three marks · the five dharmas gathering the three bodies · the difference in merits · the lands they rest on · shared and unshared · contaminated and uncontaminated) → resolving into consciousness-only |
| Verse expounded | Triṃśikā verse 30, in full |
The ultimate stage is the end of the five stages and the resolution of the whole treatise. Receiving from above the transformation-of-the-basis attained at the cultivation stage (verse 29), here it reaches ultimate perfection, treating at length the marks of Buddhahood's twin transformation-of-the-basis (enlightenment · nirvāṇa) and the lands the three bodies rest on. The Shuji judges verse 30: "Within the verse there are three: the first one line sets out the substance of the stage; the next seven characters disclose the surpassing virtues; the remaining eight characters mark off the two vehicles, disclosing the difference of the three vehicles." 〔0600c24–c26〕
2. Source verse · doctrinal context
此即無漏界，不思議善常， 〔T1586 0061b22〕 安樂解脫身，大牟尼名法。 〔T1586 0061b23〕
tr. "This, then, is the uncontaminated realm — inconceivable, good, permanent, / blissful, the liberation-body, the Great Muni named the dharma[-body]."
Verse 30 gathers in one verse the whole virtue of Buddhahood's twin transformation-of-the-basis (the enlightenment · nirvāṇa won by transformation): "this" points to the transformation-of-the-basis attained at the foregoing cultivation stage, which at the ultimate stage just is the uncontaminated realm; and the uncontaminated realm further possesses the four virtues — inconceivable · good · permanent · blissful — being the surpassing liberation-body that the two vehicles lack, accomplished only by the Great Muni (the Buddha), and named the dharma-body. The root treatise treats at length on this basis — taking "the contaminants forever exhausted" to explain its substance, the twin sense "store / cause" to explain "realm," and "nature being the five dharmas" for the dharma-body to gather the twin transformation-of-the-basis, opening below into the full picture of the three bodies and their lands.
| Verse-phrase | Doctrinal gate | What is treated |
|---|---|---|
| 此即無漏界 this, then, is the uncontaminated realm | the substance of the stage | the fruit of the twin transformation-of-the-basis just is gathered under the ultimate uncontaminated realm; the contaminants forever exhausted · its nature pure, perfect, and luminous |
| 不思議 inconceivable | surpassing virtue | surpassing reflection and verbal discussion · realized within oneself · not to be likened by any worldly simile |
| 善 good | surpassing virtue | the nature of the white dharma · the mark of according and benefiting · contrary to the non-good |
| 常 permanent | surpassing virtue | the dharma-realm permanent in its own nature · the four wisdoms permanent in their continuity (not own-nature-permanent) |
| 安樂 blissful | surpassing virtue | every mark stilled · forever apart from torment and harm · able to give bliss to sentient beings |
| 解脫身 the liberation-body | marking off the two vehicles | the two vehicles only depart the bond of the affliction-obstruction, having no surpassing dharma — they are named "liberation-body" alone |
| 大牟尼名法 the Great Muni named the dharma | disclosing the Buddha's distinction | the Buddha departs the two obstructions, and is also named the dharma-body; its nature being the five dharmas, it gathers the twin transformation-of-the-basis |
On such points as "why are the four-wisdom mind-and-factors only uncontaminated," "does the Tathāgata have the five faculties and five consciousnesses or not," "does Buddhahood gather the aggregates, bases, and elements or not," "do the five dharmas gather the first two of the three bodies or only the first one," the root treatise lists "one view holds…" and takes the latter statement as the right meaning to be known; the several positions are given in full in the Exposition.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
妙生當知，有五種法攝大覺地。何等為五？所謂清淨法界、大圓鏡智、平等性智、妙觀察智、成所作智。 〔Buddhabhūmi-sūtra T680 0721a01–a03〕
tr. "Sumati, know that there are five kinds of dharma that gather the ground of great enlightenment. What are the five? Namely, the pure dharma-realm, the great-mirror wisdom, the wisdom of equal-nature, the wisdom of wondrous discernment, and the wisdom of accomplishing what is to be done."
清淨法界者，譬如虛空，雖遍諸色種種相中，而不可說有種種相，體唯一味。 〔Buddhabhūmi-sūtra T680 0721a04–a05〕
tr. "As for the pure dharma-realm: it is like space — though it pervades all forms amid their manifold marks, yet it cannot be said to have manifold marks; its substance is of a single flavor alone."
如來淨法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清淨法界無邊盡故，而淨法界無去無來、無動無轉。 〔Buddhabhūmi-sūtra T680 0721a23–a25〕
tr. "Within the Tathāgata's pure dharma-realm, the benefit and bliss of all sentient beings throughout the ten directions are established, its manifold functions boundless and inexhaustible — because the pure dharma-realm is boundless and inexhaustible — while the pure dharma-realm has no going and no coming, no movement and no turning."
The Buddhabhūmi-sūtra sets up "the five dharmas that gather the ground of great enlightenment" (the pure dharma-realm · the four wisdoms), which is the scriptural root for the root treatise's "the dharma-body's nature being the five dharmas"; with the space-simile it shows the pure dharma-realm to be "of a single flavor in substance · no going and no coming · no movement and no turning," which is the scriptural root for the root treatise's pure dharma-realm being "without arising and without perishing, its nature unchanging, hence said to be permanent"; and "within the pure dharma-realm the benefit and bliss are established" is the scriptural root for the root treatise's "able to give bliss to all sentient beings, hence the twin transformation-of-the-basis is alike named blissful."
Root śāstra
彼果智殊勝云何可見？謂由三種佛身，應知彼果智殊勝：一、由自性身，二、由受用身，三、由變化身。此中自性身者，謂諸如來法身，一切法自在轉所依止故。受用身者，謂依法身，種種諸佛眾會所顯清淨佛土，大乘法樂為所受故。 〔Mahāyānasaṃgraha root · division on the wisdom that is the fruit, T1594 0149a18–a23〕
tr. "How is the surpassing quality of the wisdom that is the fruit to be seen? Through the three kinds of Buddha-body should the surpassing quality of the wisdom that is the fruit be known: first, by the self-nature body; second, by the enjoyment body; third, by the transformation body. Herein, the self-nature body is the dharma-body of all the Tathāgatas, because it is the basis for the sovereign turning of all dharmas. The enjoyment body is that which, in dependence on the dharma-body, is the pure Buddha-land disclosed in the assemblies of the various Buddhas, because the Mahāyāna dharma-bliss is what is enjoyed there."
如實義者，受用身土略有二種：一、自受用，謂諸如來三無數劫所修無邊善根所感周遍法界，為自受用大法樂故，從初得佛盡未來際相續無變……二、他受用，謂諸如來為令地上諸菩薩眾受大法樂，進修勝行隨宜而現，或勝或劣或大或小，改轉不定如變化土。 〔Buddhabhūmi-śāstra T1530 0293b12–b20〕
tr. "As for the true meaning, the enjoyment body and land are, in brief, of two kinds: first, the self-enjoyment, which is what the Tathāgatas, by the boundless roots of good cultivated over three incalculable eons, bring about as pervading the dharma-realm — for self-enjoyment of the great dharma-bliss — continuing without change from first attaining Buddhahood to the end of the future… second, the other-enjoyment, which is what the Tathāgatas, in order to let the bodhisattva-host upon the [ten] stages enjoy the great dharma-bliss and advance in cultivating surpassing practices, manifest as suited — now surpassing, now inferior, now great, now small — changing and shifting indefinitely, like a transformation-land."
又說有三種樂。謂離貪、離瞋、離癡。此三種樂唯無漏界中可得，是故此樂名為常樂，無漏界攝。 〔Yogācārabhūmi T1579 0300a11–a13〕
tr. "Further, three kinds of bliss are spoken of: namely, freedom from greed, freedom from hatred, freedom from delusion. These three kinds of bliss are attainable only within the uncontaminated realm; therefore this bliss is named permanent bliss, and is gathered by the uncontaminated realm."
離言法性不可思議，如來法身不可思議。 〔Yogācārabhūmi T1579 0363a02–a03〕
tr. "The word-transcending dharma-nature is inconceivable; the Tathāgata's dharma-body is inconceivable."
又阿賴耶識，恒為一切麁重所隨；轉依，究竟遠離一切所有麁重。 〔Yogācārabhūmi T1579 0581c11–c12〕
tr. "Further, the ālaya-consciousness is ever accompanied by all the gross-and-heavy [seeds]; the transformation-of-the-basis ultimately departs forever from all the gross-and-heavy there are."
The Mahāyānasaṃgraha's division on the wisdom that is the fruit discloses, by "the three kinds of Buddha-body," the surpassing quality of the wisdom that is the fruit, settling the self-nature body (the dharma-body of the Tathāgatas · the basis for the sovereign turning of all dharmas) · the enjoyment body (in dependence on the dharma-body · the pure land disclosed in the assemblies · the Mahāyāna dharma-bliss) · the transformation body — the śāstra-root for the root treatise's "distinction of the three marks." The Buddhabhūmi-śāstra divides the enjoyment body into self-enjoyment (continuing without change to the end of the future) · other-enjoyment (changing and shifting following the [ten] stages, like a transformation-land) — the śāstra-root for the root treatise's twofold division of the enjoyment body. The Yogācārabhūmi settles that "permanent bliss is attainable only within the uncontaminated realm" (the śāstra-root for permanent · blissful · the uncontaminated realm), that "the Tathāgata's dharma-body is inconceivable" (the śāstra-root for inconceivable), and that "the transformation-of-the-basis ultimately departs the gross-and-heavy" (the śāstra-root for the twin transformation-of-the-basis). What Dharmapāla's redaction takes as authority has its scripture in the Buddhabhūmi and its śāstra in the Mahāyānasaṃgraha, the Buddhabhūmi-śāstra, and the Yogācārabhūmi.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The marks of the ultimate stage · the uncontaminated realm
論曰：前修習位所得轉依，應知即是究竟位相。「此」謂此前二轉依果，即是究竟無漏界攝。諸漏永盡，非漏隨增，性淨圓明，故名無漏。 〔T1585 0057a13–a15〕
tr. "The treatise says: the transformation-of-the-basis attained at the foregoing cultivation stage should be known to be precisely the marks of the ultimate stage. 'This' means the fruit of the foregoing twin transformation-of-the-basis, which just is gathered by the ultimate uncontaminated realm. The contaminants forever exhausted, the contaminants no longer following and increasing, its nature pure, perfect, and luminous — hence named uncontaminated."
The twin sense of "realm"
「界」是藏義，此中含容無邊希有大功德故；或是因義，能生五乘世、出世間利樂事故。 〔T1585 0057a15–a17〕
tr. "'Realm' is the sense of 'store,' because herein are held the boundless, rare, great merits; or it is the sense of 'cause,' because it can give rise to the worldly and supramundane affairs of benefit and bliss of the five vehicles."
Inconceivable
此轉依果，又不思議，超過尋思言議道故；微妙甚深自內證故；非諸世間喻所喻故。 〔T1585 0057b24–b26〕
tr. "This fruit of the transformation-of-the-basis is, again, inconceivable — because it surpasses the path of reflection and verbal discussion; because it is subtle and profound, realized within oneself; because it is not to be likened by any worldly simile."
Good
此又是善，白法性故；清淨法界，遠離生滅，極安隱故；四智心品，妙用無方，極巧便故；二種皆有順益相故；違不善故俱說為善。 〔T1585 0057b26–b29〕
tr. "This is, again, good — because its nature is the white dharma; because the pure dharma-realm is far apart from arising-and-perishing, utterly at peace; because the four-wisdom mind-and-factors have wondrous functioning without fixed bound, utterly skilful; because both kinds have the mark of according and benefiting; and because they are contrary to the non-good — so both are said to be good."
Permanent
此又是常，無盡期故。清淨法界，無生無滅，性無變易，故說為常；四智心品所依常故，無斷盡故，亦說為常。非自性常，從因生故，生者歸滅，一向記故。 〔T1585 0057c05–c08〕
tr. "This is, again, permanent — because it has no term of exhaustion. The pure dharma-realm, without arising and without perishing, its nature unchanging, is therefore said to be permanent; the four-wisdom mind-and-factors, because what they rest on is permanent and because they are without severance or exhaustion, are also said to be permanent. [Yet] they are not own-nature-permanent, because they arise from causes, and what arises returns to perishing — this being a settled judgment throughout."
Blissful
此又安樂，無逼惱故。清淨法界，眾相寂靜，故名安樂。四智心品永離惱害，故名安樂。此二自性，皆無逼惱，及能安樂一切有情，故二轉依，俱名安樂。 〔T1585 0057c10–c14〕
tr. "This is, again, blissful — because it is without oppression or torment. The pure dharma-realm, every mark stilled, is therefore named blissful. The four-wisdom mind-and-factors, forever apart from torment and harm, are therefore named blissful. The own-nature of these two is alike without oppression or torment, and able to give bliss to all sentient beings — hence the twin transformation-of-the-basis is alike named blissful."
The liberation-body · the Great Muni named the dharma-body
二乘所得二轉依果，唯永遠離煩惱障縛，無殊勝法故，但名解脫身。大覺世尊，成就無上寂默法，故名大牟尼。此牟尼尊所得二果，永離二障，亦名法身……體、依、聚義，總說名身。故此法身，五法為性，非淨法界獨名法身，二轉依果，皆此攝故。 〔T1585 0057c14–c20〕
tr. "The fruit of the twin transformation-of-the-basis attained by the two vehicles only forever departs the bond of the affliction-obstruction, and having no surpassing dharma, is named the liberation-body alone. The Greatly Awakened World-Honored One accomplishes the unsurpassed dharma of stillness-and-silence, and is therefore named the Great Muni. The two fruits attained by this Muni-Honored One, forever apart from the two obstructions, are also named the dharma-body… With the senses of substance, basis, and aggregation, [it] is in sum spoken of as 'body.' Hence this dharma-body has the five dharmas for its nature; it is not the pure dharma-realm alone that is named the dharma-body, for the fruit of the twin transformation-of-the-basis is all gathered by this."
The three bodies · the distinction of the three marks
如是法身，有三相別：一、自性身，謂諸如來真淨法界，受用、變化平等所依，離相寂然，絕諸戲論……二、受用身，此有二種：一、自受用……二、他受用……合此二種，名受用身。三、變化身：謂諸如來由成事智，變現無量隨類化身，居淨、穢土……令各獲得諸利樂事。 〔T1585 0057c20–0058a06〕
tr. "Such a dharma-body has three distinct marks: first, the self-nature body, which is the true, pure dharma-realm of the Tathāgatas, the equal basis for enjoyment and transformation, apart from marks and stilled, with all elaboration severed… second, the enjoyment body, of two kinds: first, self-enjoyment… second, other-enjoyment… joining these two kinds, [it] is named the enjoyment body. Third, the transformation body: which is what the Tathāgatas, by the wisdom of accomplishing what is to be done, manifest as immeasurable transformation-bodies according to kind, dwelling in pure and impure lands… causing each to obtain the various affairs of benefit and bliss."
Essentials: the root treatise, for the "uncontaminated realm," explains the uncontaminated substance by "the contaminants forever exhausted · nature pure, perfect, and luminous," and explains the twin sense of "realm" by "store (holding the great merits) · cause (giving rise to the benefit and bliss of the five vehicles)"; the four surpassing virtues — inconceivable set up by the three phrases "surpassing reflection and verbal discussion · realized within oneself · not to be likened by a worldly simile," good set up by "the nature of the white dharma · according-and-benefiting · contrary to the non-good," permanent divided into "the pure dharma-realm own-nature-permanent" and "the four-wisdom mind-and-factors permanent in continuity (arising from causes, hence not own-nature-permanent; by the power of the original vow, to the end of the future)," blissful set up by "every mark stilled · forever apart from torment and harm · able to give bliss to all sentient beings." "The liberation-body" marks off the two vehicles (departing only the affliction-obstruction, without surpassing dharma); "the Great Muni named the dharma-body" discloses what the Buddha alone accomplishes (apart from the two obstructions · adorned with the great merits · "body" carrying the three senses of substance-basis-aggregation), gathered into "the dharma-body's nature being the five dharmas (the pure dharma-realm and the four wisdoms), not the pure dharma-realm named alone." As to the three bodies: the self-nature body (the true, pure dharma-realm · the equal basis for enjoyment and transformation · apart from marks and stilled) · the enjoyment body (self-enjoyment ever self-enjoying the dharma-bliss · other-enjoyment manifested for the bodhisattvas of the ten stages) · the transformation body (the wisdom of accomplishing what is to be done manifesting transformation-bodies according to kind · for the two vehicles and ordinary beings not yet ascended to the [first] stage). Therein the several "one view holds…" positions — "the four wisdoms are only uncontaminated," "whether the Tathāgata has the five faculties and five consciousnesses," "whether Buddha's virtues gather the aggregates, bases, and elements," "the five dharmas gathering the three bodies," "the transformation-body has mind" — the root treatise's refuting and establishing are given in full in the Exposition.
5. Divergent readings across the masters (Kuiji, Shuji T1830)
頌中有三：初一句出位體；次七字顯勝德；餘八字簡二乘，顯三乘別。 〔T1830 0600c24–c26〕
tr. "Within the verse there are three: the first one line sets out the substance of the stage; the next seven characters disclose the surpassing virtues; the remaining eight characters mark off the two vehicles, disclosing the difference of the three vehicles."
唯我世尊大牟尼尊二轉依果，亦名法身，亦解脫也。言法身者，非三身中之法身也。佛得二名，離煩惱故名解脫身；離所知障，具無邊德，名為法身。 〔T1830 0603b15–b19〕
tr. "Only our World-Honored One, the Great Muni-Honored One, has the fruit of the twin transformation-of-the-basis named both the dharma-body and also liberation. By 'dharma-body' here is not meant the dharma-body among the three bodies. The Buddha attains two names: as apart from the afflictions, named the liberation-body; as apart from the cognitive obstruction and possessed of boundless virtues, named the dharma-body."
何故名身？體性義、依止義、眾德聚義，具三義故，名為身故，故通三身。 〔T1830 0603b21–b23〕
tr. "Why is it named 'body'? Because, possessing the three senses of the sense of substance-nature, the sense of basis, and the sense of the aggregation of the manifold virtues, it is named 'body'; and so it runs through the three bodies."
初三身別相門。初、總出法身中，復有勝義別立身名自性。離相者，無十相也；寂然者，尋思路絕也；絕諸戲論者，離語言也。諸佛自性名自性身，有為、無為功德法依名曰法身。 〔T1830 0603b26–c01〕
tr. "First, the gate of the distinct marks of the three bodies. First, within the general setting-out of the dharma-body, there is further the ultimate-meaning that distinctly sets up the body named self-nature. 'Apart from marks' means without the ten marks; 'stilled' means the path of reflection severed; 'with all elaboration severed' means apart from speech. The Buddhas' self-nature is named the self-nature body; the basis of the conditioned and unconditioned virtue-dharmas is named the dharma-body."
「自性身本常」者，《莊嚴論》說三種常……「說佛法身無生滅」者……「說證因得非生因」者，世親菩薩《金剛般若論》說。 〔T1830 0603c28–0604a04〕
tr. "As to 'the self-nature body is fundamentally permanent': the Sūtrālaṃkāra speaks of three kinds of permanence… As to 'the Buddha's dharma-body is spoken of as without arising-and-perishing'… As to 'it is spoken of as attained by the realization-cause, not the production-cause': this Bodhisattva Vasubandhu states in the Vajracchedikā treatise."
Kuiji judges the textual segments of verse 30 (setting out the substance of the stage · disclosing the surpassing virtues · marking off the two vehicles — the three divisions); explains the two senses of "dharma-body" (the "also named the dharma-body" here being the general name for the basis of the conditioned and unconditioned virtue-dharmas, not the self-nature dharma-body distinctly set up among the three bodies); settles the distinction of the Buddha's attaining two names — "the liberation-body (apart from the afflictions) · the dharma-body (apart from the cognitive [obstruction], possessed of boundless virtues)"; explains that "body" carries the three senses of substance-nature · basis · aggregation-of-virtues and so runs through the three bodies; in the gate of the distinct marks of the three bodies explains the self-nature body as "apart from marks (without the ten marks) · stilled (the path of reflection severed) · elaboration severed (apart from speech)"; and, for the four proofs of the right meaning that "only the first one gathers the self-nature body" (the self-nature body fundamentally permanent · the dharma-body without arising-and-perishing · attained by the realization-cause not the production-cause · common to all the Buddhas), ties each one to the holy teaching from which it issues (the Sūtrālaṃkāra's three kinds of permanence · the Vajracchedikā treatise's "attained by the realization-cause," and the rest). The Shuji details the tied names of the two statements of the five dharmas gathering the three bodies, the dividing of the four wisdoms gathering the three bodies, and the judging of the several positions on the manifested mind-and-mental-factors.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
The Zhuanshi lun closes the whole treatise with "the transformation-of-the-basis · the chapter on the turning of consciousness, ultimate," squarely parallel word-for-word with the several virtues of verse 30 — Paramārtha's old-translation verse 30:
亦名轉依，捨生死依，但依如理故，麁重及執二俱盡故……是名無流界，是名不可思惟，是名真實善，是名常住果，是名出世樂，是名解脫身，於三身中即法身。 〔Zhuanshi lun T1587 0063c05–c10〕
tr. "It is also named the transformation-of-the-basis, casting off the basis of birth-and-death, since it rests only on the principle, since the gross-and-heavy and the grasping are both exhausted… This is named the no-flow realm, this is named the inconceivable, this is named the truly real good, this is named the permanently-abiding fruit, this is named the supramundane bliss, this is named the liberation-body — among the three bodies, just the dharma-body."
| Verse-virtue | Xuanzang, Cheng Weishi Lun | Paramārtha, Zhuanshi lun |
|---|---|---|
| 此即…（位體）this, then… (substance of the stage) | 此即無漏界（二轉依果）this, then, is the uncontaminated realm (the fruit of the twin transformation-of-the-basis) | 亦名轉依（捨生死依·麁重及執二俱盡）also named the transformation-of-the-basis (casting off the basis of birth-and-death · the gross-and-heavy and the grasping both exhausted)〔0063c05〕 |
| 無漏界 the uncontaminated realm | 無漏界 the uncontaminated realm | 無流界 the no-flow realm〔0063c08〕 |
| 不思議 inconceivable | 不思議 inconceivable | 不可思惟 not to be thought〔0063c08〕 |
| 善 good | 善（白法性）good (the nature of the white dharma) | 真實善 truly real good〔0063c08〕 |
| 常 permanent | 常（無盡期）permanent (no term of exhaustion) | 常住果 permanently-abiding fruit〔0063c08–c09〕 |
| 安樂 blissful | 安樂（無逼惱）blissful (without oppression or torment) | 出世樂 supramundane bliss〔0063c09〕 |
| 解脫身 the liberation-body | 解脫身 the liberation-body | 解脫身 the liberation-body〔0063c09〕 |
| 大牟尼名法 the Great Muni named the dharma | 大牟尼名法（五法為性）the Great Muni named the dharma (nature being the five dharmas) | 於三身中即法身 among the three bodies, just the dharma-body〔0063c09–c10〕 |
The two renderings carry on virtue by virtue: Xuanzang's "uncontaminated realm · inconceivable · good · permanent · blissful · liberation-body · dharma," Paramārtha's "no-flow realm · not to be thought · truly real good · permanently-abiding fruit · supramundane bliss · liberation-body · among the three bodies, just the dharma-body" — the old and new renderings of one and the same verse 30, available for comparative reading.
7. Key terms
- the uncontaminated realm (無漏界, anāsrava-dhātu) — the ultimate of the fruit of the twin transformation-of-the-basis; the contaminants forever exhausted · nature pure, perfect, and luminous. "Realm" carries the sense of store (holding the great merits) · the sense of cause (giving rise to the benefit and bliss of the five vehicles).
- the fruit of the twin transformation-of-the-basis — the great enlightenment (the four-wisdom mind-and-factors) and the great nirvāṇa (the pure dharma-realm) won by transformation.
- the dharma-body (法身, dharma-kāya) — the total substance of Buddhahood, its nature being the five dharmas (the pure dharma-realm and the four wisdoms), not the pure dharma-realm named alone.
- the five dharmas — the pure dharma-realm · the great-mirror wisdom · the wisdom of equal-nature · the wisdom of wondrous discernment · the wisdom of accomplishing what is to be done.
- the three bodies — the self-nature body (svābhāvika-kāya) · the enjoyment body (sāṃbhogika-kāya, divided into self-enjoyment and other-enjoyment) · the transformation body (nairmāṇika-kāya).
- the Great Muni (大牟尼, mahā-muni) — one who accomplishes the unsurpassed dharma of stillness-and-silence, that is, the Buddha.
- the liberation-body (解脫身, vimukti-kāya) — one who departs only the bond of the affliction-obstruction; what the two vehicles attain, lacking the Buddha's surpassing dharma.
〔Sanskrit forms are a pronunciation aid transmitted by the ancient masters.〕
8. Cross-reading (the Yogācāra sequence: Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha)
- Baifa (Hundred Dharmas): the unconditioned dharmas · suchness (the pure dharma-realm just is suchness); the mind-dharmas · the eight consciousnesses that the four wisdoms transform (the mirror wisdom transforms the eighth · the equal-nature wisdom the seventh · the discerning wisdom the sixth · the accomplishing wisdom the first five).
- Triṃśikā: verse 30 (the ultimate stage · the uncontaminated realm · inconceivable-good-permanent · blissful, the liberation-body · the Great Muni named the dharma) — the verse-by-verse sister.
- Viṃśatikā: 〔absent here〕 it chiefly [treats] consciousness-only-without-object and the refuting of outer grasping; the three bodies of Buddhahood · the four nirvāṇas have no head-on counterpart.
- Madhyāntavibhāga: the chapter on attaining the fruit (the transformation-of-the-basis · the fruit of the twin transformation-of-the-basis — bearing on the sense of this chapter's fruit of the twin transformation-of-the-basis).
- Mahāyānasaṃgraha: the division on the wisdom that is the fruit (the three bodies: self-nature · enjoyment · transformation — the source-text of this chapter's broad treatment of "the distinction of the three marks").
Within the treatise: the cultivation stage (§34, receiving from above — the transformation-of-the-basis attained there reaching ultimacy here) · resolving into consciousness-only (the closing segment of this chapter — the perceived-part resting on consciousness · the inner object not non-existent, the whole treatise gathered to its source).
9. Collation position
Verse T1586 〔0061b22〕 · root T1585 exposition of the ultimate stage 〔uncontaminated realm 0057a13–a17 · inconceivable 0057b24–b26 · good 0057b26–b29 · permanent 0057c05–c08 · blissful 0057c10–c14 · liberation-body and Great Muni 0057c14–c20 · the three bodies 0057c20–0058a06〕 · Shuji T1830 〔structural outline 0600c24–c26 · Muni dharma-body 0603b15–b19 · substance-basis-aggregation 0603b21–b23 · self-nature body 0603b26–c01 · the self-nature body permanent 0603c28–0604a04〕 · Zhuanshi lun T1587 〔0063c05–c10〕. 〔Scripture〕 Buddhabhūmi-sūtra T680 〔the five dharmas 0721a01–a03 · the pure-dharma-realm simile 0721a04–a05 · benefit and bliss 0721a23–a25〕. 〔Śāstra〕 Mahāyānasaṃgraha root T1594 · division on the wisdom that is the fruit 〔0149a18–a23〕 · Buddhabhūmi-śāstra T1530 〔0293b12–b20〕 · Yogācārabhūmi T1579 〔permanent bliss 0300a11–a13 · dharma-body inconceivable 0363a02–a03 · transformation-of-the-basis departing the gross-and-heavy 0581c11–c12〕.