攝大乘論第十一分　彼果智分

〔T31 0149a17〕

心要Essence

修行到最後，究竟成就的是什麼？——這一分，是《攝大乘論》的終章，要回答最後一個問題：『佛果如何顯示？』無著以三種身作答：自性身、受用身、變化身。後二身依法身而現，卻不等同於自性身。

法身（自性身）是一切法自在轉的所依。受用身依法身而住於清淨佛土、在諸佛眾會中受用大乘法樂。變化身也依法身，示現受生、出家、修行、成道、轉法輪與入涅槃。論本隨後用六因、八因分別說明受用身與變化身皆非自性身。

這一分用『十門』展開法身：五相是轉依、白法所成、無二、常住、不可思議；轉五蘊依而得五種自在，其中轉識蘊依得圓鏡、平等、觀察、成所作四智自在；又說法身的甚深、清淨佛土與五種度生事業。論本此處不逐一把八識配給四智。

受用、變化二身雖是無常，因所依法身常，又由受用不休、數數現化不絕，故說「如來身常」。化身不畢竟住，論本列出六因，其中包括令眾生深生渴仰、自發精進。末後又問：諸佛法身無始、無別、無量，是否便不須為證得作功用？答頌只確立一點：有情若捨勤功用，證得之因便不能成立。論文沒有在此判定『眾生本具佛果』。

法身的五相怎麼展開、受用與變化二身如何依法身而起又不與自性身相混、十二甚深、七種念佛、一乘與多佛——這些，可循本分一段一段讀下去。先守住本分的綱：彼果智由三身顯示；佛於法身中既由一切障解脫而畢竟涅槃，又因所作無盡而畢竟不涅槃，兩面並說而不落一邊。

When practice reaches its end, how is the buddha-fruit displayed? This final chapter answers through three bodies: the self-nature body, the enjoyment body, and the transformation body. The latter two arise in dependence on the dharma-body but are not identical with the self-nature body.

The dharma-body, or self-nature body, is the support on which mastery over all phenomena turns. The enjoyment body depends upon it, abiding in pure buddha-lands and enjoying the Dharma-joy of the Great Vehicle in the buddha assemblies. The transformation body also depends upon it and displays birth, renunciation, cultivation, awakening, turning the Dharma-wheel, and entry into nirvāṇa. The treatise then gives six and eight reasons showing respectively that the enjoyment and transformation bodies are not the self-nature body.

This chapter expounds the dharma-body through ten gates. Its five marks are transformation of the basis, constitution by pure dharmas, non-duality, permanence, and inconceivability. Transforming the basis of the five aggregates brings five kinds of mastery; transforming the consciousness aggregate brings mastery over the four cognitions of mirror, equality, observation, and accomplishment. The root text does not assign the eight consciousnesses to these four one by one. The chapter also unfolds the dharma-body's profundity, pure buddha-land, and five works for beings.

The enjoyment and transformation bodies are impermanent, yet their supporting dharma-body is permanent; their enjoyment and repeated manifestation also continue without final break, and in this sense the tathāgata's body is called permanent. The transformation body does not finally abide for six stated reasons, including arousing longing and effort in beings. The final question asks whether the beginningless, undifferentiated, immeasurable dharma-body makes effort for attainment unnecessary. The verse establishes only that if beings cast off diligent effort, the cause of attainment cannot be formed; it does not declare that beings already possess the buddha-fruit.

How the five marks unfold, how the enjoyment and transformation bodies depend upon the dharma-body without being conflated with the self-nature body, the twelve profundities, the seven recollections of the buddha, the one vehicle, and the many buddhas — the text takes each in turn. For now, keep the chapter's frame: the fruit of cognition is displayed through three bodies; within the dharma-body the buddha both finally enters nirvāṇa through freedom from every obstruction and finally does not enter nirvāṇa because the work to be done has no end.

原典Canonical · verbatim

十一彼果智分　〔T31 0149a17〕

如是已說彼果斷殊勝，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。變化身者，亦依法身，從覩史多天宮現沒、受生、受欲、踰城出家、往外道所修諸苦行、證大菩提、轉大法輪、入大涅槃故。此中說一嗢拕南頌：　　「相、證得、自在、依止、及攝持、
　　差別、德、甚深、念、業：明諸佛。」
〔T31 0149b〕諸佛法身以何為相？應知法身略有五相：一、轉依為相，謂轉滅一切障雜染分依他起性故，轉得解脫一切障於法自在轉現前清淨分依他起性故。二、白法所成為相，謂六波羅蜜多圓滿得十自在故。此中壽自在，心自在，眾具自在，由施波羅蜜多圓滿故。業自在，生自在，由戒波羅蜜多圓滿故。勝解自在，由忍波羅蜜多圓滿故。願自在，由精進波羅蜜多圓滿故。神力自在五通所攝，由靜慮波羅蜜多圓滿故。智自在，法自在，由般若波羅蜜多圓滿故。三、無二為相，謂有無無二為相，由一切法無所有故，空所顯相是實有故。有為無為無二為相，由業煩惱非所為故，自在示現有為相故。異性一性無二為相，由一切佛所依無差別故，無量相續現等覺故。此中有二頌：　　「我執不有故，於中無別依；
　　隨前能證別，故施設有異。
　　種姓異、非虛、圓滿、無初故，
　　無垢依無別，故非一、非多。」
四、常住為相，謂真如清淨相故，本願所引故，所應作事無竟期故。五、不可思議為相，謂真如清淨自內證故，無有世間喻能喻故，非諸尋思所行處故。復次，云何如是法身最初證得？謂緣總相大乘法境無分別智及後得智，五相善修，於一切地善集資糧，金剛喻定破滅微細難破障故，此定無間離一切障故得轉依。復次，法身由幾自在而得自在？略由五種：一、由佛土、自身、相好、無邊音聲、無見頂相自在，由轉色蘊依故。二、由無罪無量廣大樂住自在，由轉受蘊依故。三、由辯說一切名身句身文身自在，由轉想蘊依故。四、由現化、變易、引攝大眾、引攝白法自在，由轉行蘊依故。五、由圓鏡、平等、觀察、成所作智自在，由轉識蘊依故。復次，法身由幾種處應知依止？略由三處：一由種種佛住依止，此中有二頌：　　「諸佛證得五性喜，皆由等證自界故，
　　離喜都由不證此，故求喜者應等證。
　　由能無量及事成，法味義德俱圓滿，
　　得喜最勝無過失，諸佛見常無盡故。」
二由種種受用身依止，但為成熟諸菩薩故。三由種種變化身依止，多為成熟聲聞等故。應知法身由幾佛法之所攝持？略由六種：一、由清淨，謂轉阿賴耶識得法身故。二、由異熟，謂轉色根得異熟智故。三、由安住，謂轉欲行等住得無量智住故。四、由自在，謂轉種種攝受業自在，得一切世界無礙神通智自在故。五、由言說，謂轉一切見聞覺知言說戲論，得令一切有情心喜辯說智自在故。六、由拔濟，謂轉拔濟一切災橫過失，得拔濟一切有情一切災橫過失智故。應知法身由此所說六種佛法之所攝持。諸佛法身當言有異？當言無異？依止、意樂、業無別故，當言無異。無量依身現等覺故，當言有異。如說佛法身，受用身亦爾，意樂及業無差別故當言無異；不由依止無差別故，無量依止差別轉故。應知變化身如受用身說。應知法身幾德相應？謂最清淨四無量，解脫，勝處，遍處，無諍，願智，四無礙解，六神通，三十二大士相，八十隨好，四一切相清淨，十力，四無畏，三不護，三念住，拔除習氣，無忘失法，大悲，十八不共佛法，一切相妙智等功德相應。此中有多頌：　　「憐愍諸有情，起和合遠離，
　　常不捨利樂，四意樂，歸禮。
　　解脫一切障，牟尼勝世間，
　　智周遍所知，心解脫，歸禮。
　　能滅諸有情，一切惑無餘，
　　害煩惱，有染常哀愍，歸禮。
　　無功用，無著，無礙，常寂定，
　　於一切問難能解釋，歸禮。
　　於所依，能依，所說；言及智，
　　能說；無礙慧常善說，歸禮。
　　為彼諸有情，故現、知言、行、
　　往、來、及出離，善教者，歸禮。
　　諸眾生見尊，皆審知善士，
　　暫見便深信，開導者，歸禮。
　　攝受住持捨，現化及變易，
　　等持，智自在，隨證得，歸禮。
　　方便，歸依，淨，及大乘出離；
　　於此誑眾生，摧魔者，歸禮。
　　能說智，及斷，出離，能障礙，
　　自他利，非餘外道伏，歸禮。
　　處眾能伏說；遠離二雜染；
　　無護無忘失，攝御眾，歸禮。
　　遍一切行住，無非圓智事，
　　一切時遍知，實義者，歸禮。
　　諸有情利樂，所作不過時，
　　所作常無虛，無忘失，歸禮。
　　晝夜常六返，觀一切世間，
　　與大悲相應，利樂意，歸禮。
　　由行及由證，由智及由業，
　　於一切二乘，最勝者，歸禮。
　　由三身至得，具相大菩提，
　　一切處他疑皆能斷，歸禮。」
諸佛法身與如是等功德相應，復與所餘自性、因、果、業、相應、轉功德相應，是故應知諸佛法身無上功德。此中有二頌：　　「尊成實勝義；一切地皆出；
　　至諸眾生上；解脫諸有情；
　　無盡無等德相應；現世間
　　及眾會可見，非見人天等。」
復次，諸佛法身，甚深最甚深，此甚深相云何可見？此中有多頌：　　「佛無生為生，亦無住為住，
　　諸事無功用，第四食為食。
　　無異亦無量；無數量一業；
　　不堅業堅業，諸佛具三身。
　　現等覺非有，一切覺非無，
　　一一念無量，有非有所顯。
　　非染非離染，由欲得出離，
　　了知欲無欲，悟入欲法性。
　　諸佛過諸蘊，安住諸蘊中，
　　與彼非一異，不捨而善寂。
　　諸佛事相雜，猶如大海水，
　　我已現當作，他利無是思。
　　眾生罪不現，如月於破器；
　　遍滿諸世間，由法光如日。
　　或現等正覺，或涅槃，如火；
　　此未曾非有，諸佛身常故。
　　佛於非聖法，人趣及惡趣，
　　非梵行法中，最勝自體住。
　　佛一切處行，亦不行一處，
　　於一切身現，非六根所行。
　　煩惱伏不滅，如毒呪所害，
　　由惑至惑盡，證佛一切智。
　　煩惱成覺分，生死為涅槃，
　　具大方便故，諸佛不思議。」
應知如是所說甚深有十二種：謂生住業住甚深，安立數業甚深，現等覺甚深，離欲甚深，斷蘊甚深，成熟甚深，顯現甚深，示現等覺涅槃甚深，住甚深，顯示自體甚深，斷煩惱甚深，不可思議甚深。若諸菩薩念佛法身，由幾種念應修此念？略說菩薩念佛法身，由七種念應修此念：一者、諸佛於一切法得自在轉，應修此念，於一切世界得無礙通故。此中有頌：　　「有情界周遍，具障而闕因，
　　二種決定轉，諸佛無自在。」
二者、如來其身常住，應修此念，真如無間解脫垢故。三者、如來最勝無罪，應修此念，一切煩惱及所知障並離繫故。四者、如來無有功用，應修此念，不作功用一切佛事無休息故。五者、如來受大富樂，應修此念，清淨佛土大富樂故。六者、如來離諸染污，應修此念，生在世間一切世法不能染故。七者、如來能成大事，應修此念，示現等覺般涅槃等，一切有情未成熟者能令成熟，已成熟者令解脫故。此中有二頌：　　「圓滿屬自心，具常住，清淨，
　　無功用，能施有情大法樂，
　　遍行無依止，平等利多生：
　　一切佛，智者應修一切念。」
復次，諸佛清淨佛土相，云何應知？如菩薩藏百千契經序品中說，謂：薄伽梵住最勝光曜七寶莊嚴放大光明普照一切無邊世界，無量方所妙飾間列，周圓無際其量難測，超過三界所行之處，勝出世間善根所起，最極自在淨識為相，如來所都，諸大菩薩眾所雲集，無量天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等常所翼從，廣大法味喜樂所持，作諸眾生一切義利，蠲除一切煩惱災橫，遠離眾魔，過諸莊嚴如來莊嚴之所依處，大念慧行以為遊路，大止妙觀以為所乘，大空無相無願解脫為所入門，無量功德眾所莊嚴，大寶花王之所建立大宮殿中。如是現示清淨佛土顯色圓滿，形色圓滿，分量圓滿，方所圓滿，因圓滿，果圓滿，主圓滿，輔翼圓滿，眷屬圓滿，住持圓滿，事業圓滿，攝益圓滿，無畏圓滿，住處圓滿，路圓滿，乘圓滿，門圓滿，依持圓滿。〔T31 0151b〕復次，受用如是清淨佛土，一向淨妙，一向安樂，一向無罪，一向自在。復次，應知如是諸佛法界，於一切時能作五業：一者、救濟一切有情災橫為業，於暫見時便能救濟盲聾狂等諸災橫故。二者、救濟惡趣為業，拔諸有情出不善處置善處故。三者、救濟非方便為業，令諸外道捨非方便求解脫行，置於如來聖教中故。四者、救濟薩迦耶為業，授與能超三界道故。五者、救濟乘為業，拯拔欲趣餘乘菩薩，及不定種性諸聲聞等，安處令修大乘行故。於此五業，應知諸佛業用平等。此中有頌：　　「因、依、事、性、行，別故許業異；
　　世間此力別，無故非導師。」
若此功德圓滿相應諸佛法身，不與聲聞獨覺乘共，以何意趣佛說一乘？此中有二頌：　　「為引攝一類，及任持所餘，
　　由不定種性，諸佛說一乘。
　　法，無我，解脫等故，性不同，
　　得二意樂，化，究竟：說一乘。」
如是諸佛同一法身，而佛有多，何緣可見？此中有頌：　　「一界中無二，同時無量圓，
　　次第轉非理，故成有多佛。」
云何應知於法身中佛非畢竟入於涅槃，亦非畢竟不入涅槃？此中有頌：　　「一切障脫故，所作無竟故，
　　佛畢竟涅槃，畢竟不涅槃。」
何故受用身非即自性身？由六因故：一、色身可見故，二、無量佛眾會差別可見故，三、隨勝解見自性不定可見故，四、別別而見自性變動可見故，五、菩薩聲聞及諸天等種種眾會間雜可見故，六、阿賴耶識與諸轉識轉依非理可見故。佛受用身即自性身，不應道理。何因變化身非即自性身？由八因故，謂諸菩薩從久遠來，得不退定，於覩史多及人中生不應道理。又諸菩薩從久遠來，常憶宿住，書算數印工巧論中及於受用欲塵行中不能正知，不應道理。又諸菩薩從久遠來，已知惡說、善說法教，往外道所不應道理。又諸菩薩從久遠來，已能善知三乘正道，修邪苦行不應道理。又諸菩薩捨百拘胝諸贍部洲，但於一處成等正覺，轉正法輪，不應道理。若離示現成等正覺，唯以化身於所餘處施作佛事，即應但於覩史多天成等正覺，何不施設遍於一切贍部洲中同時佛出？既不施設，無教無理。雖有多化，而不違彼無二如來出現世言；由一四洲攝世界故，如二輪王不同出世。此中有頌：　　「佛微細化身，多處胎平等，
　　為顯一切種，成等覺而轉。」
為欲利樂一切有情，發願修行證大菩提，畢竟涅槃不應道理，願行無果成過失故。佛受用身及變化身，既是無常，云何經說如來身常？此二所依法身常故。又等流身及變化身，以恒受用無休廢故，數數現化不永絕故；如常受樂，如常施食，如來身常應知亦爾。由六因故，諸佛世尊所現化身非畢竟住：一、所作究竟，成熟有情已解脫故；二、為令捨離不樂涅槃，為求如來常住身故；三、為令捨離輕毀諸佛，令悟甚深正法教故；四、為令於佛深生渴仰，恐數見者生厭怠故；五、令於自身發勤精進，知正說者難可得故；六、為諸有情極速成熟，令自精進不捨軛故。此中有二頌：　　「由所作究竟，捨不樂涅槃，
　　離輕毀諸佛，深生於渴仰，
　　內自發正勤，為極速成熟：
　　故許佛化身，而非畢竟住。」
諸佛法身，無始時來無別無量，不應為得更作功用？此中有頌：　　「佛得無別無量因，有情若捨勤功用，
　　證得恒時不成因，斷如是因不應理。」
《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。

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.

白話Plain reading

上一分講『彼果斷』，把果地上所斷除、所成就的那份解脫功德（涅槃）說明白了。這最末一分，接著問：果地上所成就的那份『智』（成佛的境界），又該怎麼去看它？無著的答案，就是佛的三身，以及由三身展開的種種法身功德。以下順著他的話講下來。這也是全論最長、最後的一分。

一、總提：彼果智的殊勝，在於佛的三身

無著說：上面已經講完『彼果斷』的殊勝了，那麼『彼果智』的殊勝又該怎麼觀察呢？應知是由佛的三種身來顯示：一是『自性身』，二是『受用身』，三是『變化身』。

自性身，就是諸佛的『法身』——它是「一切法自在轉」（佛於一切法都能自在運用、自在示現）所依託的根本。
受用身，是依著法身而有的——在那種種諸佛的大眾集會中所顯現的清淨佛土裡，佛以此身領受、享用大乘正法的法樂。
變化身，也是依著法身而有的——這身從覩史多天宮（兜率天宮）示現隱沒、下生受生、在宮中受用欲樂、踰越城牆出家、前往外道處所修種種苦行、證得大菩提、轉大法輪、最後入大涅槃（也就是釋迦一代示現的八相成道）。

二、一首總綱偈：列出法身要講的十門

這裡無著先說一首『嗢拕南』（總攝大綱的攝頌），把以下要逐一講的法身十門點名一遍。偈的大意是：法身的『相』、它的『證得』、它的『自在』、它的『依止』、以及它的『攝持』、它的種種『差別』、它的『德（功德）』、它的『甚深』、對它的『念（憶念修法）』、它的『業（事業）』——這十門合起來，就把諸佛（的法身境界）顯明出來了。下面便依這十門講下去。

三、法身的『相』：略有五相

第一門『相』。諸佛的法身，以什麼為相狀？應知法身簡略說有五相——

第一、以『轉依』為相。 就是說：把一切障礙所攝的「雜染分依他起性」（被煩惱障、所知障所染污的那一分緣起法）轉滅掉，又把『解脫一切障、於法自在轉、現前清淨分的依他起性』（離了一切障、能於萬法自在運用、當下現前的那一分清淨緣起法）轉而證得——這一『轉染成淨』，就是法身的第一相。

第二、以『白法（清淨善法）所成』為相。 就是說：由六波羅蜜多（六度）的圓滿，而證得「十種自在」。這裡頭——

壽自在、心自在、眾具（資具受用）自在，是由「布施波羅蜜多」的圓滿而來；
業自在、生（受生）自在，是由『持戒波羅蜜多』的圓滿而來；
勝解（觀想之力）自在，是由『忍辱波羅蜜多』的圓滿而來；
願自在，是由「精進波羅蜜多」的圓滿而來；
神力自在（含五種神通在內），是由『靜慮（禪定）波羅蜜多』的圓滿而來；
智自在、法自在，是由『般若（智慧）波羅蜜多』的圓滿而來。

第三、以『無二』為相。 這『無二』（不落兩邊）又分三層——

其一，『有、無』無二：因為一切法（就遍計所執那一面說）根本沒有實在自體，所以說『無』；可是那『空所顯的真實之相』（圓成實）卻是實有的，所以又說『有』——有無不二。

其二，「有為、無為」無二：因為法身不是由業與煩惱所造作出來的（所以不是有為），可它又能自在地示現種種有為之相（所以又不是純然無為）——有為無為不二。

其三，「異性、一性」無二：因為一切佛所依的（真如法身）並無差別（所以是『一』），可又有無量無邊的相續（無量諸佛的身相續）各各現等覺成佛（所以又是『異』）——一異不二。

這裡有兩首偈，承上面「一異無二」而說，大意是：因為（佛地已無）我執，所以這當中並沒有另一個各別的所依（諸佛同依一真如，故不成多）；只是隨著從前各自『能證』的因行有別，才方便施設說『有差別』。又說：由於（成佛的）種姓有別、（所證）非虛、（功德）圓滿、（真如）無有初始——這『無垢所依（清淨法身）』本無差別，所以說它『既非是一、也非是多』。

第四、以『常住』為相。 就是說：法身是「真如清淨」之相（真如本不生滅，故常），又是由佛因地『本願』所引發（願力相續不斷），而且它『所應作的度生之事永無窮盡之期』（化用無盡）——由這三層，故說常住。

第五、以「不可思議」為相。 就是說：這真如清淨，是佛自己內在親證的境界（唯證乃知），世間找不出任何譬喻能比方它，也不是凡夫種種尋思推度所能到達的地方——所以不可思議。

四、法身的『證得』：最初怎樣證得法身

第二門『證得』。再問：這樣的法身，最初是怎麼證得的？就是說：以緣著「總相大乘法境」（總攝一切大乘法為所緣）的「無分別智」、以及它之後所起的『後得智』，把法身五相好好地修習，又在菩薩的一切地上好好地積集福慧資糧，最後以「金剛喻定」（堅利如金剛、能破一切的最後一念定）破滅那最微細、最難破的障礙——這定一生起，當下就離一切障，於是證得『轉依』（轉染成淨，證得法身）。

五、法身的『自在』：由五種而得自在

第三門『自在』。再問：法身是由幾種而得自在的？簡略說由五種——

其一，由「佛土、自身、相好、無邊音聲、無見頂相」的自在——這是由轉捨『色蘊』之依（轉色蘊所成）而來；
其二，由『無罪、無量、廣大安樂而住』的自在——這是由轉捨『受蘊』之依而來；
其三，由「能辯說一切名身、句身、文身」（一切名稱、文句、文字）的自在——這是由轉捨『想蘊』之依而來；
其四，由『現種種化身、變易、引攝大眾、引攝白法（清淨善法）』的自在——這是由轉捨『行蘊』之依而來；
其五，由「圓鏡、平等、觀察、成所作」四智的自在——這是由轉捨『識蘊』之依而來。

六、法身的『依止』：由三處應知依止

第四門『依止』。再問：法身該由幾處來認識它的依止（佛安住的種種處所）？簡略說由三處——

第一，由「種種佛住」依止。 這裡有兩首偈，大意是：諸佛之所以證得『五種法性的喜樂』，都是由於平等證得了自己那一分真如法界（自界）的緣故；眾生之所以離了這喜、得不到它，全因為沒能證得這（自界）——所以想求這喜的人，應當去平等證得它。又說：由於佛能『無量』（普度無量）、能『事成』（成辦度生之事），又於「法味、義、德」都一齊圓滿，所以這所得的喜最為殊勝、毫無過失，諸佛常見此喜、永無窮盡。

第二，由「種種受用身」依止——這是專為成熟（教化）諸菩薩而現的。

第三，由「種種變化身」依止——這多半是為了成熟聲聞等（二乘與凡夫）而現的。

七、法身的『攝持』：由六種佛法所攝持

第五門『攝持』。應知法身是由幾種佛法所攝持（所維繫成就）的？簡略說由六種——

其一，由『清淨』——就是轉捨阿賴耶識，而證得法身；
其二，由『異熟』——就是轉捨色根（眼耳等感官），而證得『異熟智』；
其三，由『安住』——就是轉捨欲界諸行等所住，而證得『無量智』所安住的境界；
其四，由『自在』——就是轉捨種種攝受造業的束縛，而證得『於一切世界無礙的神通智』之自在；
其五，由『言說』——就是轉捨一切見、聞、覺、知的言說戲論，而證得『能令一切有情心生歡喜的辯說智』之自在；
其六，由『拔濟』——就是轉捨那（只能）拔救一切災橫過失（卻有限）的能力，而證得『能拔救一切有情一切災橫過失之智』。

應知法身就是由這所說的六種佛法所攝持。

八、法身是有異還是無異

接著無著問：諸佛的法身，該說是『有差別』呢，還是『無差別』？

答：就「所依、意樂、作業」三者都無分別來說，該說是『無差別』（諸佛同依一真如，意樂、事業也一致）；但就『以無量的依身各各現等覺成佛』來說，又該說是『有差別』（無量諸佛各有其身）。

像說法身這樣，受用身也是如此：就意樂與作業無差別來說，該說無差別；卻不能就「所依無差別」來說無差別，因為它是以無量各別的所依而流轉的（受用身依各別根機而現，故有差別）。至於變化身，應知也跟受用身一樣（這樣去分有異、無異）。

九、法身的『德』：與哪些功德相應

第六門『德』。應知法身與幾種功德相應？就是說，與這些功德相應——最清淨的『四無量』（慈悲喜捨）、八『解脫』、八『勝處』、十『遍處』、『無諍』、『願智』、「四無礙解」、『六神通』、「三十二大士相」、「八十隨好」、「四一切相清淨」、『十力』、『四無畏』、『三不護』、『三念住』、「拔除習氣」、「無忘失法」、『大悲』、「十八不共佛法」、「一切相妙智」等等種種功德相應。

這裡有許多首偈（一連串『歸禮』之頌，每頌讚一類佛德而頂禮），大意依次是——

憐愍一切有情、對眾生興起『和合（攝受）』與『遠離（除其苦）』、永不捨棄利益安樂——具足這『四種意樂』的世尊，我歸命頂禮。

已解脫一切障礙、智慧周遍一切所知、其心解脫——這勝過世間一切的牟尼，我歸禮。

能滅盡一切有情的一切迷惑而無餘、害除煩惱、卻對有染污的眾生常懷哀愍——這樣的佛，我歸禮。

不假功用（任運成事）、無所執著、無有罣礙、恆常寂定、又能解答一切問難——這樣的佛，我歸禮。

於「所依、能依、所說」種種言教與智慧，能說而無礙、以恆常的善慧巧為宣說——這樣的佛，我歸禮。

為了那些有情，而示現出生、了知言說、了知所行，又示現往、來與出離（生死）——這樣的善教者，我歸禮。

一切眾生只要見到這世尊，都能審知祂是真善士，纔一瞥見便深生信心——這樣的開導者，我歸禮。

於「攝受、住持、捨」（攝化的進退）、『現化與變易』、『等持（定）、智』都得自在、隨所應而證得——這樣的佛，我歸禮。

於『方便、歸依、清淨、以及大乘出離（之道）』——能在這些事上摧破那誑惑眾生的魔——這樣的摧魔者，我歸禮。

能宣說『智、斷、出離』以及『能障礙（解脫的法）』，能成辦自利利他、不被其餘外道所降伏——這樣的佛，我歸禮。

處於大眾中能折伏（邪說）而善說、遠離煩惱障與所知障這二種雜染、無所守護（身口意三業本淨，無須防護）也無忘失、能攝御徒眾——這樣的佛，我歸禮。

於一切行住坐臥之中，無一不是圓滿智慧所成辦之事，一切時都遍知（無不了知）——這樣通達真實義的佛，我歸禮。

對眾生所作的利樂從不錯過時機、所作恆常不落空、亦無忘失——這樣的佛，我歸禮。

晝夜恆常六次（六時）觀照一切世間，與大悲相應、心心念念在利樂眾生——這樣的佛，我歸禮。

由『行（修因）、由證（所證）、由智、由業（事業）』這四方面，都勝過一切二乘——這最殊勝的佛，我歸禮。

由三身（自性、受用、變化）的至得（圓滿成就）、具足諸相的大菩提，於一切處能斷盡他人的種種疑惑——這樣的佛，我歸禮。

接著無著總結：諸佛法身與這許多功德相應之外，還與其餘的「自性、因、果、業、相應、轉」六種功德相應，所以應知諸佛法身有『無上的功德』。這裡有兩首偈，大意是：世尊成就了真實勝義（圓成實理）；超出了菩薩一切地（已到佛地）；到達一切眾生之上（最尊最上）；解脫了一切有情（廣度群生）；與無盡、無等的功德相應；又能現於世間、現於大眾集會中可見（指受用、變化二身可見），卻不是凡夫人天等所能真正得見（指法身唯佛自證）。

十、法身的『甚深』：十二種甚深

第八門『甚深』。再次說：諸佛的法身，甚深、最甚深，這甚深之相該怎麼看？這裡有許多首偈，大意依次是——

佛本無『生』，卻以『無生』為生（示現受生而本不生）；本無『住』，卻以『無住』為住；種種事業任運成辦、不假功用；又以『第四種食』為食。

（諸佛）既無差異、又無限量；無有數量，卻同成一業（事業同歸度生）；雖示現『不堅之業』（無常之相），其實正是『堅固之業』（真常之用）——諸佛具足這三身。

『現等覺（成佛）』說它『非有』（本不生不成），『一切覺（遍覺）』說它『非無』（無不覺照）；一一念中能起無量（功用），這是「有與非有」一齊所顯。

（佛）既非被欲所染、也非（待）離欲（而後淨），卻由『欲』而得出離——了知『欲』本來『無欲』（欲性本空），於是悟入『欲的法性』。

諸佛超過了一切蘊（不為五蘊所拘），又安住在諸蘊之中（不離五蘊度生）；與那五蘊既非一、也非異，不捨棄（眾生五蘊）而又善安於寂滅。

諸佛的種種事業互相涉入，猶如大海之水（諸佛事業同一味、相融無別）；對於『我已作、現作、當作（眾生利益）』這類分別念，佛是利他而無『我在作』之想的（無功用、無能所之執）。

眾生的『罪』（業障）若現前障蔽，佛的影現就映不上他，好比月亮映不進破裂的器皿（水破則月不現，喻機障則感應不通）；可佛遍滿一切世間，由『法』的光明普照，就像太陽一樣（普照而無心揀擇）。

佛或現「成等正覺」、或現『般涅槃』，就像火（隨緣而燃、隨緣而息，本無生滅）；可這（佛體）未曾有過『非有（斷滅）』的時候，因為諸佛之身是常住的。

佛在『非聖之法、人趣以及惡趣、非梵行之法』當中（指於染惡境界示現），仍以最殊勝的自體安住（處染不染、無所障礙）。

佛在一切處都能行（普遍應現），卻又不（局限）行於某一處；於一切身相中都能示現，卻又不是六根（凡夫的見聞覺知）所能行（所能緣到）的。

（佛地的）煩惱（習氣）是被降伏而不（須再）滅除的，好比中了毒咒所制的毒（毒在而不能為害）；由（昔日）迷惑而（修至）迷惑都盡，於是證得佛的一切智。

煩惱（在佛地）轉成了『覺分』（菩提的助緣）、生死即是涅槃——正因為（佛）具足了大方便，所以諸佛（這境界）不可思議。

無著總結：應知像這樣所說的甚深，共有十二種——就是「生住業住甚深」、「安立數業甚深」、「現等覺甚深」、「離欲甚深」、「斷蘊甚深」、「成熟甚深」、「顯現甚深」、「示現等覺涅槃甚深」、『住甚深』、「顯示自體甚深」、「斷煩惱甚深」、「不可思議甚深」。

十一、法身的『念』：菩薩由七種念修「念佛法身」

第九門『念』。若有菩薩想憶念佛的法身，該由幾種『念』來修這「念佛法身」呢？簡略說，菩薩修念佛法身，該由七種念來修——

第一、念『諸佛於一切法都得自在轉』，應這樣修念，因為佛於一切世界都得無礙的神通。這裡有一首偈，大意是：在有情界普遍之中，有的眾生『具足障礙（業障深重）』、有的『欠缺其因（無善根可度）』、有的『（已決定善惡）二種決定而轉』（指定性、定業難轉）——對這幾類，諸佛也並不得自在。

第二、念「如來其身常住」，應這樣修念，因為（佛身即）真如，無間斷地解脫了垢染（真如離垢，故常）。

第三、念『如來最殊勝、無罪』，應這樣修念，因為一切煩惱障與所知障都一併解開了繫縛。

第四、念「如來無有功用」，應這樣修念，因為佛不假功用，一切佛事永無休止地任運而成。

第五、念「如來受大富樂」，應這樣修念，因為清淨佛土具足大富樂。

第六、念「如來離諸染污」，應這樣修念，因為佛雖生在世間，一切世間之法都不能染污祂。

第七、念「如來能成大事」，應這樣修念，因為佛示現成等正覺、般涅槃等，能使一切尚未成熟的有情得以成熟、已成熟的有情得以解脫。

這裡有兩首偈，把上面七念收攏，大意是：（佛德）圓滿而屬於自心（內證）、具足常住、清淨、無功用，又能施與有情大法樂，遍一切處而無所依止、平等地利益眾多眾生——這一切佛（功德），有智慧的人都應當去修這（七種）念。

十二、清淨佛土的相：十八種圓滿

接著無著問：諸佛清淨佛土的相狀，又該怎麼認識？就如《菩薩藏百千契經》（一部大乘廣經）的『序品』中所說——

就是說：薄伽梵（世尊）安住在『最為勝妙、光明照曜、七寶莊嚴、放大光明普照一切無邊世界』之處；那裡『無量的方所妙飾交錯排列、周圓無際、其量難以測度、超過三界所行的範圍』；它『由出世間的殊勝善根所生起，以最極自在的清淨識為相（純由清淨識所成）』；是『如來所都（佛所安住的京都）』，有『諸大菩薩眾如雲一般地集會』，又有『無量的天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等（天龍八部等）』恆常翼從護持；它『由廣大的法味喜樂所維繫』，能『成辦眾生一切的義利、除去眾生一切煩惱災橫、遠離眾魔』；它『超過一切莊嚴，是如來莊嚴所依託之處』，以『大念、大慧、大行為所遊履的道路』，以『大止、妙觀為所乘』，以『大空、無相、無願三解脫為所入之門』，由「無量功德眾所莊嚴」，是由『大寶花王（大寶蓮華王）所建立的大宮殿』——佛就住在這樣的大宮殿中。

無著指點：這樣就顯示出清淨佛土的十八種圓滿——「顯色圓滿、形色圓滿、分量圓滿、方所圓滿、因圓滿、果圓滿、主圓滿、輔翼圓滿、眷屬圓滿、住持圓滿、事業圓滿、攝益圓滿、無畏圓滿、住處圓滿、路圓滿、乘圓滿、門圓滿、依持圓滿」（上面那段經文，正是這十八圓滿一一的寫照）。

又說：受用這樣的清淨佛土，是『一向（純然）淨妙、一向安樂、一向無罪、一向自在』（清淨佛土四種一向，毫無雜染）。

十三、法身的『業』：諸佛法界恆作五業

第十門『業』。又應知這樣的諸佛法界，在一切時都能成辦五種事業——

其一，「救濟一切有情災橫」為業——只要一見到佛，便能救濟盲、聾、狂亂等種種災橫；
其二，「救濟惡趣」為業——把諸有情從不善之處拔出來、安置到善處；
其三，『救濟非方便（錯誤修法）』為業——使諸外道捨棄那不能解脫的錯誤修行，安置在如來的聖教之中；
其四，『救濟薩迦耶（身見、執身為我）』為業——授與能超出三界的聖道；
其五，『救濟乘（救其所趣之乘）』為業——把那些本想趣向其餘小乘的菩薩、以及不定種性的諸聲聞等，拯拔過來、安置他們修習大乘行。

於這五種業，應知諸佛的業用都是平等的（佛佛同此五業，無有高下）。這裡有一首偈，大意是：由於「因、依、事、性、行」各各有別，所以才允許說『業（果報）有差異』；而世間（凡夫）正缺了這（佛地的）力量差別，所以不能成為『導師（佛）』。

十四、何以說『一乘』

無著問：既然這『功德圓滿相應的諸佛法身』是聲聞、獨覺二乘所不共有的（唯佛獨具），那佛又是依著什麼用意，而說『一乘（唯一佛乘）』呢？這裡有兩首偈，大意是——

為了『引攝一類（引導某類根機迴小向大）』、為了『任持所餘（攝持其餘已入者）』，又因為有『不定種性（可大可小、尚未決定的眾生）』，所以諸佛才說『一乘』。再者，由於『法（同）、無我（同）、解脫（同）』等緣故（三乘所依之理本同），雖然種性不同，卻能令他們得『二種意樂（自他平等、法身平等的意樂）』、又以『化（變化身度化）、究竟（同歸一究竟）』之故——基於這些，所以說『一乘』。

十五、諸佛同一法身，何以又有多佛

無著問：這樣說來，諸佛同是一個法身，那為什麼又見到『佛有許多』呢？這裡有一首偈，大意是：在同一（真如法）界中不會有『兩個（同時成佛而界別）』，可同一時候卻有『無量（眾生）圓滿（修因成熟）』；若說他們要『依次第一個接一個成佛』，這又不合道理——所以才成立『有許多佛』（無量眾生同時修成，故同時有多佛，而法身仍一）。

十六、佛是否畢竟入涅槃

無著問：怎麼該知道：在法身當中，佛既不是『畢竟（永遠）入於涅槃』、也不是『畢竟（永遠）不入涅槃』？這裡有一首偈，大意是：由於（佛）一切障都已解脫（故說「畢竟涅槃」），又由於（度生）所作永無窮盡（故說「畢竟不涅槃」）——所以佛是『畢竟涅槃，（同時又）畢竟不涅槃』。

十七、何故受用身不即是自性身

無著問：為什麼『受用身』不就是『自性身』？由六種道理可知——

其一，受用身是「色身可見」的（有形相可見，自性身則不可見）；
其二，可見它有『無量佛眾會的差別』（隨會不同，自性身則無差別）；
其三，可見它『隨眾生的勝解而見、其自性並不固定』（隨機而異）；
其四，可見它『各別各別地顯現、其自性是變動的』；
其五，可見『菩薩、聲聞以及諸天等種種大眾雜處而見』（受用身在雜眾中現）；
其六，可見『阿賴耶識與諸轉識的轉依（受用身仍屬識變所現的層次），（與自性身的真如）不可一概而論』。

所以『佛的受用身就是自性身』這說法，是不合道理的。

十八、何因變化身不即是自性身

無著問：又是什麼緣故，『變化身』不就是『自性身』？由八種道理可知——

其一，諸菩薩從久遠以來，早已得了『不退轉的禪定』，那（變化身）卻示現在覩史多天以及人間受生（仍現入胎住胎），這（若是自性身）不合道理；
其二，諸菩薩從久遠以來，常能憶念宿世所住，那（變化身）卻示現對書、算、數、印、工巧之論以及受用欲塵之行『不能正知（如凡夫般學習）』，這不合道理；
其三，諸菩薩從久遠以來，早已分辨『惡說（邪法）、善說（正法）』的教法，那（變化身）卻示現『前往外道之處（求法）』，這不合道理；
其四，諸菩薩從久遠以來，早已善知三乘的正道，那（變化身）卻示現『修邪僻的苦行』，這不合道理；
其五，諸菩薩（神力廣大，本可）捨棄百千俱胝（無數）的諸贍部洲（同時度化），卻只在一處示現成等正覺、轉正法輪，這（若是自性身）不合道理。

又（無著進一步申明）：若離開「示現成等正覺」、單只以變化身在其餘處所施作佛事，那就應該只在覩史多天成等正覺就好了——為什麼又不安立『遍於一切贍部洲中同時有佛出世』呢？既然並不這樣安立（既不一處遍出、也不處處同出），可見（若不立變化身義）就成了『無教、無理（既無聖教根據、也無正理）』。雖然有許多變化（身可同時現），卻又不違背那『（一四天下中）無有二如來同時出世』的聖言——因為是以『一個四洲（一四天下）』來攝一世界的緣故，好比兩位轉輪王不在同一（四洲）同時出世（一界唯一輪王，亦如一界唯一佛）。這裡有一首偈，大意是：佛以微細的變化身，在許多處所『同時平等地入胎』（多處示現受生），這是為了顯示『一切種（種種度化）』、而示現成等覺以隨機轉化。

又（無著補一層理由）：若（變化身就是自性身、是真實受生的）——那麼『為了利樂一切有情、發願修行而證得大菩提，最後卻畢竟入涅槃（一去不返）』，這也不合道理；因為（若真畢竟滅去）那願與行就成了沒有結果，落入過失了（正顯變化身是示現、非實滅）。

十九、二身無常，何以經說「如來身常」

無著問：佛的受用身與變化身既然都是『無常』的，那為什麼經上又說『如來之身是常』？

答：因為這兩身所依的『法身』是常的（依常故說常）。再者，那『等流身（受用身一類，從法身等流而出）』與『變化身』，因為恆常受用、永不休廢（受用身用而不絕），又因為一次次地示現變化、永不斷絕（化身現而不窮）——好比『常受樂、常施食（受用、施化相續不斷）』一樣，如來身是常，應知也是這個意思（用相續故說常）。

二十、變化身何以非畢竟住

無著說：由六種緣故，諸佛世尊所現的變化身並非『畢竟（永久）安住』（要示現入滅）——

其一，因為『所作已究竟』——已成熟的有情既已解脫（事畢則隱）；
其二，為了使眾生『捨離那不樂涅槃（耽著佛在世）之心』，轉而去尋求『如來常住之身（法身）』；
其三，為了使眾生『捨離輕慢毀謗諸佛之心』，令他們悟入甚深的正法之教（不致以為佛常在而輕忽）；
其四，為了使眾生『對佛深生渴仰』——怕那些常見佛的人反生厭怠（罕見則愈渴慕）；
其五，為了令眾生『對自身發起勤勇精進』——知道『能正說法的佛難可值遇』（故當珍重自勉）；
其六，為了使諸有情「極速成熟」——令他們自己精進、不放下肩上的軛（不懈於道）。

這裡有兩首偈，把上面六因收攏，大意是：由於『所作究竟、令捨不樂涅槃、令離輕毀諸佛、令深生渴仰、令內自發起正勤、為令極速成熟』——所以才許可（安立）佛的變化身『並非畢竟安住』（要示現入滅，自有這六重深意）。

二十一、法身本來無量，何須更作功用

無著最後問：諸佛的法身，從無始以來就『無別（無差別）、無量（無有限量）』，那豈不是『不必再為了證得它而另作功用（修行）』了嗎？這裡有一首偈，大意是：佛所證得的（法身），其「無別、無量」是有它的因的（要靠修因方證）；若有情捨棄了勤勇的功用（不肯修行），那『（法身的）證得恆時不能成因（永無證得之因）』——把這樣（必不可少）的因斷掉，是不合道理的（所以仍須精進修行，方證法身）。

卷末　尾題

《阿毘達磨大乘經》中的〈攝大乘品〉，我無著（阿僧伽）把它略加解釋，到此完畢。

The previous chapter treated "the fruit of cutting-off," making clear that liberation-merit (nirvāṇa) which is severed and accomplished at the stage of buddhahood. This final chapter takes up the next question: that "cognition" accomplished at the stage of buddhahood — the very state of becoming a buddha — how should we look at it? Asaṅga's answer is the buddha's three bodies, together with the many merits of the dharma-body that unfold from those three. What follows runs through his words in order. This is also the longest, and the last, chapter of the whole treatise.

1. The opening summary: the excellence of the fruit of cognition lies in the buddha's three bodies

Asaṅga says: above we have finished treating the excellence of "the fruit of cutting-off"; how, then, should we observe the excellence of "the fruit of cognition"? It should be understood as shown by the buddha's three kinds of body: first, the self-nature body (svābhāvika); second, the enjoyment body (sāṃbhogika); third, the transformation body (nairmāṇika).

The self-nature body is the dharma-body (dharmakāya) of all the buddhas — it is the root support on which "the free operation of all dharmas" rests (the buddha freely wields and freely manifests all dharmas).
The enjoyment body is what exists in dependence on the dharma-body — in the pure buddha-lands that appear within those various great assemblies of the buddhas, the buddha uses this body to receive and enjoy the dharma-bliss of the Great Vehicle's true teaching.
The transformation body also exists in dependence on the dharma-body — this body manifests its passing-away from the palace of Tuṣita heaven, descends and takes birth, enjoys sense-pleasures in the palace, leaps the city wall and goes forth, goes to the places of the non-Buddhist teachers and practices various austerities, attains great awakening, turns the great wheel of the dharma, and finally enters great nirvāṇa (that is, the eight aspects of Śākyamuni's lifetime of manifestation).

2. A summary verse: naming the ten aspects of the dharma-body to be treated

Here Asaṅga first gives a "summary mnemonic" (a verse gathering the outline), naming once through the ten aspects of the dharma-body to be treated one by one below. The verse runs, in substance: the dharma-body's "characteristic," its "attainment," its "mastery," its "support," and its "upholding," its various "distinctions," its "merit," its "profundity," the "recollection" of it (recollection as a practice), and its "activity" — these ten together make the buddhas manifest. The exposition now follows these ten in order.

3. The "characteristic" of the dharma-body: it has, in brief, five marks

The first aspect, "characteristic." What is the characteristic of the buddhas' dharma-body? It should be understood that the dharma-body has, in brief, five marks —

First, the transformation of the basis (āśraya-parāvṛtti) is its mark. That is: the "defiled portion of the other-dependent nature" — that portion of arisen dharmas that is defiled by the afflictive obscuration and the cognitive obscuration, gathered under all obscurations — is turned away and extinguished; and the "pure portion of the other-dependent nature that is freed from all obscuration, operates freely among the dharmas, and is present and manifest" — that pure portion of arisen dharmas which, free of all obscuration, can freely wield the myriad dharmas and is manifest right here — is turned toward and attained. This "turning the defiled into the pure" is the dharma-body's first mark.

Second, being made of white dharmas (pure wholesome dharmas) is its mark. That is: by the fulfilling of the six perfections (pāramitās) one attains the "ten masteries." Among them —

Mastery over lifespan, mastery over mind, and mastery over resources (the enjoyment of provisions) come from the fulfilling of the perfection of giving;
Mastery over action and mastery over birth (over taking rebirth) come from the fulfilling of the perfection of moral discipline;
Mastery over resolve (the power of contemplative resolve) comes from the fulfilling of the perfection of patience;
Mastery over vow comes from the fulfilling of the perfection of vigor;
Mastery over spiritual power (including the five higher knowledges) comes from the fulfilling of the perfection of meditative concentration;
Mastery over wisdom and mastery over dharma come from the fulfilling of the perfection of wisdom (prajñā).

Third, non-duality is its mark. This "non-duality" (not falling into the two extremes) is itself of three layers —

First, the non-duality of "being and non-being": because all dharmas (on the side of the wholly-imagined) have no real self-substance at all, they are said to be "non-being"; yet the "real characteristic revealed by emptiness" (the perfectly-accomplished nature) is really existent, so it is also said to be "being" — being and non-being are not two.

Second, the non-duality of "the conditioned and the unconditioned": because the dharma-body is not produced by action and affliction (so it is not conditioned), yet it can freely manifest the various marks of the conditioned (so it is also not purely unconditioned) — conditioned and unconditioned are not two.

Third, the non-duality of "difference and oneness": because that on which all buddhas rest (the suchness-dharma-body) is without distinction (so it is "one"), yet measureless, boundless continuums (the body-continuums of measureless buddhas) each manifest the equal-awakening of buddhahood (so it is also "different") — difference and oneness are not two.

Here there are two verses, said in continuation of "the non-duality of difference and oneness," running in substance: because (at the stage of buddhahood) there is no grasping-at-self, there is within it no separate distinct support (all buddhas rest on one and the same suchness, so they do not become many); it is only in accordance with the difference of the "capacity-to-realize" in their former cause-practices that one provisionally sets up "there is distinction." And again: because of the difference of (buddha-)lineage, because it is not false, because of fullness, and because it is without beginning — this "undefiled support" (the pure dharma-body) is itself without distinction, and so it is said to be "neither one nor many."

Fourth, abiding constantly is its mark. That is: the dharma-body is the mark of "suchness purity" (suchness is by nature neither arising nor ceasing, hence constant); it is drawn forth by the buddha's "original vow" at the cause-stage (the power of the vow continues unbroken); and "the deeds of liberating beings that it ought to perform have no term of exhaustion" (its functioning is inexhaustible) — by these three layers it is said to abide constantly.

Fifth, being inconceivable is its mark. That is: this suchness-purity is the buddha's own inwardly-realized domain (known only through realization); no simile anywhere in the world can compare to it; and it is not a place that any of ordinary beings' speculations and reasonings can reach — therefore it is inconceivable.

4. The "attainment" of the dharma-body: how the dharma-body is first attained

The second aspect, "attainment." Again we ask: how is such a dharma-body first attained? That is: by the non-discriminating wisdom that takes "the total-characteristic of the Great Vehicle's dharma" as its object (taking all the Great Vehicle's dharmas together as the object), and by the subsequently-attained wisdom that arises after it, one well cultivates the dharma-body's five marks, and on all the bodhisattva-stages one well gathers the provisions of merit and wisdom; and at last, by the "vajra-like concentration" (the final single moment of concentration, hard and sharp as a diamond, able to shatter everything), one shatters and extinguishes that most subtle, most hard-to-break obscuration. The moment this concentration arises, one is at once free of all obscuration, and so attains "the transformation of the basis" (turning the defiled into the pure, attaining the dharma-body).

5. The "mastery" of the dharma-body: it attains mastery by five kinds

The third aspect, "mastery." Again we ask: by how many kinds does the dharma-body attain mastery? In brief, by five —

First, mastery over "the buddha-land, one's own body, the marks and minor marks, boundless sound, and the unseen crown-mark" — this comes from turning away the basis that is "the aggregate of form" (it is the turning-away of what is made of the form-aggregate);
Second, mastery over "abiding in faultless, measureless, vast bliss" — this comes from turning away the basis that is "the aggregate of feeling";
Third, mastery over "expounding all name-bodies, phrase-bodies, and syllable-bodies" (all names, all phrases, all syllables) — this comes from turning away the basis that is "the aggregate of perception";
Fourth, mastery over "manifesting various transformation-bodies, transformations, drawing in great assemblies, and drawing in white dharmas (pure wholesome dharmas)" — this comes from turning away the basis that is "the aggregate of formations";
Fifth, mastery over "mirror, equality, observation, and accomplishment" (the four cognitions, in the root text's short names) — this comes from turning away the basis that is "the aggregate of consciousness."

6. The "support" of the dharma-body: its support should be known through three points

The fourth aspect, "support." Again we ask: through how many points should the support of the dharma-body be known (the various places where the buddha abides)? In brief, through three —

First, support by the various buddha-abidings. Here there are two verses, running in substance: the reason the buddhas attain "the joy of the five natures" is that they have equally realized their own portion of the suchness-dharma-realm (their own realm); the reason beings are apart from this joy and cannot get it is wholly that they have not realized this (their own realm) — so those who would seek this joy should equally realize it. And again: because the buddha can be "measureless" (universally liberating the measureless) and can "accomplish the deed" (accomplishing the work of liberating beings), and is at once full in "the savor of dharma, in meaning, and in merit," the joy thus attained is the most excellent and wholly without fault; the buddhas constantly behold this joy, which never runs out.

Second, support by the various enjoyment-bodies — these are manifested solely to ripen (to teach) the bodhisattvas.

Third, support by the various transformation-bodies — these are mostly manifested in order to ripen the śrāvakas and the rest (the two vehicles and ordinary beings).

7. The "upholding" of the dharma-body: it is upheld by six kinds of buddha-dharma

The fifth aspect, "upholding." It should be known: by how many kinds of buddha-dharma is the dharma-body upheld (sustained and brought to accomplishment)? In brief, by six —

First, by "purity" — that is, turning away the storehouse consciousness (ālaya-vijñāna) and attaining the dharma-body;
Second, by "maturation" — that is, turning away the form-faculties (eye, ear, and the rest) and attaining the "maturation cognition";
Third, by "abiding" — that is, turning away the dwelling in the formations of the desire-realm and the rest, and attaining the domain in which the "measureless wisdom" abides;
Fourth, by "mastery" — that is, turning away the various bonds of taking-up and producing action, and attaining the mastery of the "wisdom of unobstructed spiritual power throughout all worlds";
Fifth, by "speech" — that is, turning away all the elaboration of speech that is seeing, hearing, sensing, and knowing, and attaining the mastery of the "wisdom of eloquence that gladdens the hearts of all sentient beings";
Sixth, by "rescue" — that is, turning away the (limited) power to rescue from all calamities and faults, and attaining the "wisdom that rescues all sentient beings from all calamities and faults."

It should be known that the dharma-body is upheld by these six kinds of buddha-dharma here stated.

8. Whether the dharma-body is differentiated or undifferentiated

Asaṅga next asks: the buddhas' dharma-body — should it be said to "have distinction," or to "have no distinction"?

Answer: with respect to the "support, the intention, and the activity" all being without distinction, it should be said to "have no distinction" (the buddhas rest on one and the same suchness, and their intention and their deeds are alike too); but with respect to "the equal-awakening of buddhahood being manifested by measureless support-bodies," it should again be said to "have distinction" (the measureless buddhas each have their own body).

As it is said of the dharma-body, so it is also with the enjoyment body: with respect to intention and activity being without distinction, it should be said to be without distinction; yet one cannot say it is without distinction with respect to "the support being without distinction," because it flows forth by measureless distinct supports (the enjoyment body appears in accordance with each distinct capacity, hence it has distinction). As for the transformation body, it should be known to be just like the enjoyment body (one distinguishes its difference and non-difference in this same way).

9. The "merit" of the dharma-body: with which merits it is endowed

The sixth aspect, "merit." It should be known: with how many merits is the dharma-body endowed? That is, it is endowed with these merits — the most pure "four measureless states" (loving-kindness, compassion, sympathetic joy, equanimity), the eight "liberations," the eight "masteries-of-place," the ten "totality-fields," "non-contention," "the wisdom of vow," the "four unobstructed analytic knowledges," the "six higher knowledges," the "thirty-two marks of a great being," the "eighty minor marks," the "four purities of every aspect," the "ten powers," the "four fearlessnesses," the "three things needing no guarding," the "three foundations of mindfulness," the "uprooting of habit-energies," "the dharma of non-forgetfulness," "great compassion," the "eighteen dharmas unique to a buddha," "the wondrous wisdom of every aspect," and so on — endowed with all these various merits.

Here there are many verses (a string of "homage" verses, each praising one class of buddha-merit and bowing in reverence), running in substance, in order —

Pitying all sentient beings; raising toward beings both "gathering-in" (drawing them in) and "withdrawal" (removing their suffering); never abandoning their benefit and ease — to the World-Honored One who is complete in these "four intentions," I bow in homage.

Liberated from all obscuration; wisdom reaching through all that is knowable; his mind liberated — to this Sage who surpasses all the world, I bow in homage.

Able to exhaust without remainder all the delusions of all sentient beings; having destroyed the afflictions, yet always cherishing compassion for defiled beings — to such a buddha, I bow in homage.

Without contrived effort (accomplishing deeds spontaneously); without grasping; without obstruction; ever in stillness and concentration; yet able to resolve every question and challenge — to such a buddha, I bow in homage.

In the "support, the supported, and the spoken" — in teachings and in wisdom — able to speak without obstruction, expounding skillfully with ever-good wisdom — to such a buddha, I bow in homage.

For the sake of those sentient beings, manifesting birth, knowing speech, knowing conduct, and showing going, coming, and departure (from birth-and-death) — to this good teacher, I bow in homage.

All beings, merely on seeing this World-Honored One, can discern him to be a truly good person; at a single glance, deep faith is born in them — to this opener-of-the-way, I bow in homage.

In "gathering-in, sustaining, and releasing" (the advance and retreat of guidance), in "manifesting transformations and transmutations," in "concentration and wisdom," he attains mastery, and realizes whatever is fitting — to such a buddha, I bow in homage.

In "skillful means, refuge, purity, and the going-forth of the Great Vehicle" — able in these to crush the Māra that deludes beings — to this Māra-crusher, I bow in homage.

Able to expound "wisdom, cutting-off, and going-forth" and "that which obstructs (liberation)," able to accomplish the benefit of self and others, undefeated by any other non-Buddhist teachers — to such a buddha, I bow in homage.

Standing in the great assembly able to subdue (false views) and to expound well; far apart from the two defilements of afflictive obscuration and cognitive obscuration; without guarding (the three deeds of body, speech, and mind are pure by nature and need no guarding) and without forgetfulness; able to lead and rule his following — to such a buddha, I bow in homage.

In all walking and dwelling, sitting and lying, there is nothing that is not a deed accomplished by perfect wisdom, and at all times he knows-all (there is nothing he does not know) — to this buddha who penetrates the true meaning, I bow in homage.

In the benefit and ease he works for beings he never misses the timing; what he does is constant and never empty, and without forgetfulness — to such a buddha, I bow in homage.

Day and night, constantly six times (the six periods), beholding all the world; in accord with great compassion, his every thought set on the benefit and ease of beings — to such a buddha, I bow in homage.

By "practice (cultivating the cause), by realization (what is realized), by wisdom, and by activity (the work)" — surpassing in all four the two vehicles — to this most excellent buddha, I bow in homage.

By the full attainment of the three bodies (self-nature, enjoyment, transformation), the great awakening complete in every mark, able everywhere to cut off the various doubts of others — to such a buddha, I bow in homage.

Asaṅga then sums up: besides being endowed with these many merits, the buddhas' dharma-body is further endowed with six more kinds of merit — "self-nature, cause, fruit, activity, conjunction, and operation" — and so it should be known that the buddhas' dharma-body has "unsurpassed merit." Here there are two verses, running in substance: the World-Honored One has accomplished the true supreme meaning (the principle of the perfectly-accomplished nature); he has gone beyond all the bodhisattva-stages (having reached the stage of buddhahood); he has arrived above all sentient beings (most honored, most high); he has liberated all sentient beings (broadly delivering the multitudes); he is endowed with inexhaustible, unequalled merit; and he can appear in the world and be seen within great assemblies (this points to the enjoyment and transformation bodies, which can be seen), yet he is not truly to be seen by ordinary beings, gods, and humans, and the like (this points to the dharma-body, which only a buddha self-realizes).

10. The "profundity" of the dharma-body: twelve kinds of profundity

The eighth aspect, "profundity." Again it is said: the buddhas' dharma-body is profound, most profound — how is this mark of profundity to be seen? Here there are many verses, running in substance, in order —

The buddha has no "birth," yet takes "non-birth" as birth (manifesting rebirth while being fundamentally unborn); he has no "abiding," yet takes "non-abiding" as abiding; his various deeds are accomplished spontaneously, without contrived effort; and he takes "the fourth kind of food" as food.

(The buddhas) are without difference, and also without limit; without count, yet of one and the same single deed (their work alike comes down to liberating beings); they manifest "the deed of the unstable" (the marks of impermanence), which is in truth "the deed of the stable" (the function of the truly constant) — the buddhas are complete in these three bodies.

"Equal-awakening (becoming a buddha)," it is said to be "not being" (fundamentally unborn and unmade); "awakening-to-all (the universal awakening)," it is said to be "not non-being" (there is nothing it does not illumine in awakening); in each single moment he gives rise to the measureless (functioning) — this is what "being and not-being" together reveal.

(The buddha) is neither defiled by desire nor (waits to) be apart from desire (before being pure), yet through "desire" he attains going-forth — knowing that "desire" is fundamentally "without desire" (the nature of desire is by nature empty), he thereby awakens to "the dharma-nature of desire."

The buddhas have gone past all aggregates (not bound by the five aggregates), and also abide within the aggregates (not apart from the five aggregates while liberating beings); with those five aggregates they are neither one nor different, not abandoning (beings' five aggregates) yet well-settled in quiescence.

The buddhas' various deeds interpenetrate one another, like the water of the great sea (the deeds of the buddhas are of one savor, mutually merged without distinction); regarding such thoughts as "I have done, am doing, will do (the benefit of beings)," the buddha benefits others with no thought of "I am the doer" (no contrived effort, no grasping at agent-and-object).

When a being's "fault" (the obscuration of action) is present and screens him, the buddha's reflection cannot be cast upon him — like the moon that cannot be cast into a broken vessel (when the water is broken the moon does not appear, illustrating that when a being's capacity is obscured, response and resonance do not get through); yet the buddha pervades all the world, and by the light of "dharma" illumines all, just like the sun (illumining everywhere with no deliberate picking-and-choosing).

The buddha sometimes manifests "the attainment of equal and right awakening," sometimes manifests "parinirvāṇa," like fire (kindling as conditions allow, ceasing as conditions allow, with no real arising or ceasing); yet this (buddha-substance) has never had a time of "not-being (annihilation)," because the body of the buddhas abides constantly.

The buddha, amid "ignoble dharmas, the human destiny and the evil destinies, and non-celibate dharmas" (manifesting within defiled and evil domains), still abides with the most excellent self-substance (dwelling in defilement undefiled, without any obstruction).

The buddha walks in all places (universally responding and appearing), yet does not (confine himself to) walk in any one place; he manifests in all bodily forms, yet is not what the six faculties (the seeing, hearing, sensing, and knowing of ordinary beings) can reach (can apprehend).

The afflictions (habit-energies, at the stage of buddhahood) are subdued and not extinguished, like poison held in check by a spell (the poison is present yet cannot do harm); from (former) delusion to (cultivation until) delusion is exhausted, he thereby realizes the buddha's omniscience.

The afflictions have turned into "the limbs of awakening" (the supports of bodhi), birth-and-death is itself nirvāṇa — precisely because (the buddha) is endowed with great skillful means, the buddhas (in this state) are inconceivable.

Asaṅga sums up: it should be known that the profundity thus stated is of twelve kinds in all — namely the profundity of "birth, abiding, and deed-abiding," the profundity of "the established count of deeds," the profundity of "equal-awakening," the profundity of "freedom from desire," the profundity of "severing the aggregates," the profundity of "ripening," the profundity of "manifestation," the profundity of "manifesting equal-awakening and nirvāṇa," the profundity of "abiding," the profundity of "displaying the self-substance," the profundity of "severing the afflictions," and the profundity of "the inconceivable."

11. The "recollection" of the dharma-body: a bodhisattva recollects the buddha's dharma-body by seven recollections

The ninth aspect, "recollection." If a bodhisattva would recollect the buddha's dharma-body, by how many kinds of "recollection" should this recollection be cultivated? In brief, a bodhisattva who recollects the buddha's dharma-body should cultivate this by seven recollections —

First, recollecting that "the buddhas attain the free operation of all dharmas," one should cultivate this recollection, because the buddha attains unobstructed spiritual power throughout all worlds. Here there is a verse, running in substance: throughout the realm of sentient beings there are some beings "complete in obstruction (heavy with the obscuration of action)," some "lacking the cause for it (with no wholesome root by which to be liberated)," some who turn "by the two-fold settled course" (those of settled lineage and settled action, hard to turn) — toward these classes, the buddhas too have no mastery.

Second, recollecting that "the Tathāgata's body abides constantly," one should cultivate this recollection, because (the buddha's body is) suchness, unbrokenly liberated from defilement (suchness is apart from defilement, hence constant).

Third, recollecting that "the Tathāgata is most excellent and faultless," one should cultivate this recollection, because both the afflictive obscuration and the cognitive obscuration are alike loosed from their bonds.

Fourth, recollecting that "the Tathāgata is without contrived effort," one should cultivate this recollection, because the buddha makes no contrived effort, and all the buddha-deeds are accomplished spontaneously without ever resting.

Fifth, recollecting that "the Tathāgata receives great wealth and bliss," one should cultivate this recollection, because the pure buddha-land is complete in great wealth and bliss.

Sixth, recollecting that "the Tathāgata is apart from all defilement," one should cultivate this recollection, because, though the buddha is born in the world, none of the dharmas of the world can defile him.

Seventh, recollecting that "the Tathāgata can accomplish the great deed," one should cultivate this recollection, because the buddha manifests the attainment of equal awakening, parinirvāṇa, and the rest, and can cause all not-yet-ripened sentient beings to ripen and all ripened sentient beings to be liberated.

Here there are two verses, gathering up the seven recollections above, running in substance: (the buddha's merit is) full and belongs to his own mind (inwardly realized), complete in constant abiding, purity, and freedom from contrived effort; able to give sentient beings great dharma-bliss; pervading all places yet resting on no support; equally benefiting many beings — toward all these buddhas (and their merits) the wise should cultivate these (seven) recollections.

12. The marks of the pure buddha-land: eighteen kinds of perfection

Asaṅga next asks: the marks of the buddhas' pure buddha-land — how should they be known? As stated in the "introductory chapter" of the Bodhisattva-piṭaka Sūtra in a Hundred Thousand (a vast Great-Vehicle scripture) —

That is: the Blessed One abides in a place "most excellent, radiant, adorned with the seven treasures, sending forth great light that illumines all boundless worlds"; there "measureless regions are interspersed with wondrous ornaments, round and without edge, its measure hard to fathom, surpassing the range of the three realms"; it "arises from the most excellent supramundane wholesome roots, and has for its mark the most utterly free pure consciousness (made wholly of pure consciousness)"; it is "the capital of the Tathāgata," where "the great bodhisattvas gather like clouds," and where "measureless gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans (the eight classes of celestial beings and the rest)" are constantly in attendance and protection; it "is sustained by the joy of the vast savor of dharma," able to "accomplish all the benefit of beings, remove all the afflictions and calamities of beings, and is far apart from the host of Māras"; it "surpasses all adornment, and is the place on which the Tathāgata's adornment rests," with "great mindfulness, great wisdom, and great conduct as the road it travels," with "great calm-abiding and wondrous insight as its vehicle," with "the three liberations of great emptiness, signlessness, and wishlessness as the gate it enters," adorned by "a host of measureless merits" — a great palace "established by the great jewel-flower king (the great jewel lotus-flower king)." The buddha dwells within such a great palace.

Asaṅga points out: this displays the eighteen kinds of perfection of the pure buddha-land — "perfection of color, perfection of shape, perfection of measure, perfection of region, perfection of cause, perfection of fruit, perfection of master, perfection of attendants, perfection of retinue, perfection of sustaining, perfection of activity, perfection of benefit-giving, perfection of fearlessness, perfection of dwelling-place, perfection of road, perfection of vehicle, perfection of gate, and perfection of support" (the scripture passage above is exactly the portrayal, one by one, of these eighteen perfections).

And it is further said: to enjoy such a pure buddha-land is to enjoy what is "wholly pure and wondrous, wholly at ease, wholly faultless, and wholly free" (the four "wholly" of the pure buddha-land, without any defilement at all).

13. The "activity" of the dharma-body: the buddhas' dharma-realm constantly performs five activities

The tenth aspect, "activity." It should be further known that this dharma-realm of the buddhas can, at all times, accomplish five kinds of activity —

First, "rescuing all sentient beings from calamities" as its activity — merely on seeing the buddha, one can be rescued from the blind, the deaf, the deranged, and other such calamities;
Second, "rescuing from the evil destinies" as its activity — drawing sentient beings out of unwholesome places and setting them in wholesome ones;
Third, "rescuing from wrong means (mistaken practice)" as its activity — causing the non-Buddhist teachers to abandon those mistaken practices that cannot bring liberation, and setting them within the Tathāgata's holy teaching;
Fourth, "rescuing from the view-of-self (satkāya-dṛṣṭi, grasping the body as a self)" as its activity — conferring the holy path that can transcend the three realms;
Fifth, "rescuing as to vehicle (rescuing the vehicle they head toward)" as its activity — drawing up those bodhisattvas who would head toward some lesser vehicle, and the śrāvakas and the rest of undetermined lineage, and settling them to cultivate the practice of the Great Vehicle.

In these five activities, it should be known that the buddhas' use of activity is equal (buddha and buddha share these same five activities, with no higher or lower). Here there is a verse, running in substance: because of difference in "cause, support, deed, nature, and conduct," one is allowed to say that "activity (and its fruit) is differentiated"; and the world (ordinary beings) precisely lacks this (buddha-stage) difference of power, and so cannot become a "guide (a buddha)."

14. Why "one vehicle" is spoken of

Asaṅga asks: since this "buddhas' dharma-body, complete in merit and endowed accordingly" is not shared with the two vehicles of śrāvakas and pratyekabuddhas (a buddha alone possesses it), then with what intention does the buddha speak of "the one vehicle (the single buddha-vehicle, ekayāna)"? Here there are two verses, running in substance —

In order to "draw in one class (to guide beings of a certain capacity to turn from the lesser toward the great)," in order to "sustain the rest (to uphold those already entered)," and because there are beings of "undetermined lineage (who may go great or small, not yet settled)" — for these the buddhas speak of "one vehicle." Furthermore, because of "dharma (being the same), no-self (being the same), liberation (being the same)," and the like (the principle on which the three vehicles rest is fundamentally the same), though their lineage is not the same, the buddhas can cause them to attain "the two intentions (the intention of the equality of self and other, and of the equality of the dharma-body)," and by reason of "transformation (liberating through the transformation body)" and "the ultimate (all coming home to one and the same ultimate)" — on these grounds, "one vehicle" is spoken of.

15. The buddhas share one dharma-body, so why are there many buddhas

Asaṅga asks: this being so, the buddhas are all one and the same dharma-body — then why do we see that "there are many buddhas"? Here there is a verse, running in substance: within one and the same (suchness-dharma) realm there cannot be "two (becoming a buddha at once with realms divided)," yet at one and the same time there are "measureless (beings) made full (their cause-practice ripened)"; and to say that they must "become buddhas one after another in succession" — this too does not stand to reason — and so it is established that "there are many buddhas" (measureless beings ripen into buddhahood at the same time, hence there are many buddhas at once, while the dharma-body is still one).

16. Whether the buddha finally enters nirvāṇa

Asaṅga asks: how is one to know that, within the dharma-body, the buddha neither "finally (forever) enters nirvāṇa" nor "finally (forever) does not enter nirvāṇa"? Here there is a verse, running in substance: because (the buddha) is liberated from all obscuration (hence it is said "finally nirvāṇa"), and because (the work of liberating beings) has no term of exhaustion (hence it is said "finally not nirvāṇa") — therefore the buddha "finally enters nirvāṇa, and (at the same time) finally does not enter nirvāṇa."

17. Why the enjoyment body is not the self-nature body

Asaṅga asks: why is the "enjoyment body" not the same as the "self-nature body"? It can be known by six reasons —

First, the enjoyment body is "a form-body that can be seen" (it has form and mark that can be seen, whereas the self-nature body cannot be seen);
Second, it can be seen to have "the distinctness of measureless assemblies of buddhas" (varying with the assembly, whereas the self-nature body has no distinction);
Third, it can be seen to be "seen according to beings' resolve, with its own nature not fixed" (varying with capacity);
Fourth, it can be seen "manifesting now in this way, now in that, with its own nature in flux";
Fifth, it can be seen "with bodhisattvas, śrāvakas, and the various gods and other such assemblies intermingled" (the enjoyment body appears amid mixed assemblies);
Sixth, it can be seen as "the transformation of the basis of the storehouse consciousness and the various active consciousnesses (the enjoyment body still belongs to the level of what consciousness manifests by its transforming), which cannot be lumped together (with the suchness of the self-nature body)."

So the claim that "the buddha's enjoyment body is the self-nature body" does not stand to reason.

18. By what reasons the transformation body is not the self-nature body

Asaṅga asks: again, for what reason is the "transformation body" not the same as the "self-nature body"? It can be known by eight reasons —

First, the bodhisattvas, from the distant past, have long attained "non-regressing concentration," yet that (transformation body) manifests taking birth in Tuṣita heaven and among humans (still manifesting entering and dwelling in the womb) — this (if it were the self-nature body) does not stand to reason;
Second, the bodhisattvas, from the distant past, can always recollect their former dwellings, yet that (transformation body) manifests "not knowing rightly" (learning as ordinary beings do) the treatises of writing, reckoning, counting, seals, and crafts, and the conduct of enjoying sense-pleasures — this does not stand to reason;
Third, the bodhisattvas, from the distant past, have long distinguished the teachings of "ill-spoken (false dharma)" and "well-spoken (true dharma)," yet that (transformation body) manifests "going to the places of the non-Buddhist teachers (to seek dharma)" — this does not stand to reason;
Fourth, the bodhisattvas, from the distant past, have long well known the right path of the three vehicles, yet that (transformation body) manifests "practicing deviant austerities" — this does not stand to reason;
Fifth, the bodhisattvas (with their vast spiritual power, able to liberate) could forsake hundreds of thousands of koṭis (countless) of Jambudvīpa continents (liberating beings in all of them at once), yet manifest the attainment of equal and right awakening and the turning of the true dharma-wheel in only one place — this (if it were the self-nature body) does not stand to reason.

And (Asaṅga further makes plain): if, apart from "manifesting the attainment of equal and right awakening," one were to perform buddha-deeds in the remaining places by the transformation body alone, then he ought to attain equal and right awakening only in Tuṣita heaven — why is it not set up that "buddhas appear in all the Jambudvīpa continents at the same time"? Since it is not set up in this way (neither pervading-forth from one place, nor appearing everywhere at once), one sees that (if one does not establish the meaning of the transformation body) it becomes "without teaching and without reason (without scriptural ground and without right reason)." Though there are many transformations (bodies that can appear at once), this still does not violate that holy word that "no two tathāgatas appear in the world at once" — because it is by "one set of four continents (one four-continent world)" that a single world is reckoned, just as two wheel-turning kings do not appear in the same (four continents) at once (within one realm there is but one wheel-turning king, just as within one realm there is but one buddha). Here there is a verse, running in substance: the buddha, by subtle transformation bodies, "equally enters the womb in many places" at the same time (manifesting rebirth in many places), in order to display "every kind (of liberating)" and to manifest the attainment of equal awakening and so transform beings according to capacity.

And (Asaṅga adds a further reason): if (the transformation body were the self-nature body, taking birth truly) — then "having made the vow and cultivated the practice for the sake of benefiting and easing all sentient beings, and attained great awakening, yet finally to enter nirvāṇa (never to return)," this too would not stand to reason; for (if he were truly to perish finally) that vow and practice would come to no fruit, falling into fault (which precisely shows that the transformation body is a manifestation, not a real perishing).

19. The two bodies are impermanent, so why does the scripture say "the Tathāgata's body is constant"

Asaṅga asks: since the buddha's enjoyment body and transformation body are both "impermanent," why does the scripture then say that "the Tathāgata's body is constant"?

Answer: because the "dharma-body" on which these two bodies rest is constant (it is said to be constant by reason of resting on the constant). Furthermore, that "equally-flowing body" (the enjoyment-body kind, which flows forth from the dharma-body) and the "transformation body" — because they constantly enjoy and never cease (the enjoyment body functions without interruption), and because they manifest transformation again and again and never break off (the transformation body appears without exhaustion) — are like "constantly receiving bliss, constantly giving food (enjoyment and transformation continuing without break)"; it should be known that the Tathāgata's body being constant means just this too (it is said to be constant by reason of the continuity of its functioning).

20. Why the transformation body does not finally abide

Asaṅga says: for six reasons, the transformation body manifested by the buddhas, the World-Honored Ones, does not "finally (forever) abide" (it must manifest entering extinction) —

First, because "what was to be done is finished" — the already-ripened sentient beings have already been liberated (the work done, it withdraws);
Second, in order to make beings "abandon the mind that does not delight in nirvāṇa (clinging to the buddha's presence in the world)," and turn instead to seek "the Tathāgata's constantly-abiding body (the dharma-body)";
Third, in order to make beings "abandon the mind that slights and slanders the buddhas," and lead them to awaken to the teaching of the profound true dharma (lest they take the buddha to be ever-present and so make light of him);
Fourth, in order to make beings "give rise to deep yearning for the buddha" — for fear that those who constantly see the buddha would instead grow weary and lax (what is rarely seen is the more longed for);
Fifth, in order to make beings "rouse vigor and zeal in themselves" — knowing that "a buddha who can rightly expound the dharma is hard to encounter" (and so they should treasure it and exert themselves);
Sixth, in order to make sentient beings "ripen most swiftly" — leading them to be vigorous of themselves and not to set down the yoke from their shoulders (not slackening on the path).

Here there are two verses, gathering up the six reasons above, running in substance: because of "what was to be done being finished, making beings abandon not delighting in nirvāṇa, making them part from slighting and slandering the buddhas, making them give rise to deep yearning, making them rouse right zeal of themselves, and in order to make them ripen most swiftly" — for these reasons it is allowed (to establish) that the buddha's transformation body "does not finally abide" (it must manifest entering extinction, and there are just these six deep meanings in it).

21. The dharma-body is from the first measureless, so why must further effort be made

Asaṅga asks at last: the buddhas' dharma-body, from beginningless time, is "without distinction, without limit" — is it not then the case that "one need make no further effort (cultivation) in order to attain it"? Here there is a verse, running in substance: that "without-distinction, without-limit" which the buddha has attained (the dharma-body) has its own cause (it must be realized by cultivating the cause); if a being were to forsake the effort of vigor (refusing to cultivate), then "its attainment could at no time become the cause (there would forever be no cause for attaining it)" — and to sever such a (indispensable) cause does not stand to reason (so one must still be vigorous in cultivation in order to realize the dharma-body).

Closing Colophon

The "Mahāyānasaṃgraha" chapter within the Abhidharma-mahāyāna-sūtra — which I, Asaṅga (Asaṃga), have briefly explained — is herewith complete.

義疏Exposition

經論宗依

根本論以自性身、受用身、變化身顯示彼果智，並分別論證後二身皆非自性身。世親、無性二釋從三身名義、法身五相與十門開解；義疏以此為地，不把三身合併為一體，也不以後出的八識配四智回填本論。

前面十分，無著領著我們走了一條長路：從『萬法的底盤是什麼』（所知依＝阿賴耶識），到『世界呈現的三種身分』（所知相＝三性），到『怎麼從知走到證』（入唯識），再到六度十地的修行、戒定慧三增上學，一路修到『斷盡煩惱所顯的涅槃』（上一分的果斷、斷德）。整條路，到這最後一分，只剩下一個問題還沒答——也是讀經學佛的人心裡始終想問的那個問題：

走完這整條路、真的成了佛，那究竟是什麼樣子？佛的『身』、佛的『智』，到底是怎樣一種存在？

這一分『彼果智』，講的正是這個。它和上一分是同一個佛果的兩面：上一分從『斷』的角度說（斷盡煩惱所顯的涅槃），這一分從『智』的角度說（智德圓滿所成的境界）。無著以三種佛身顯示彼果智：自性身、受用身、變化身。三身各依其義而立；受用身與變化身依法身而現，卻不等同於自性身。這一分，就是《攝大乘論》的終章。

一、一佛三身——先把佛的『樣子』立起來

無著起手就立綱：一尊佛有三身。

第一是『自性身』，又叫『法身』——論本說祂是「一切法自在轉所依止」。第二是『受用身』——依法身而住於清淨佛土、在諸佛眾會中受用大乘法樂。第三是『變化身』——也依法身而示現受生、出家、修行、成道、轉法輪與入涅槃等事。論本隨後分別論證受用身、變化身皆非自性身，故讀三身須同時守住其依止關係與各自分際。

關於『自性身』這個名字，無性在他的釋論裡特別下了一番工夫——他喜歡把名相一個字一個字拆開來訓解。他說：之所以叫『自性』，是因為它不是假借安立出來的（非假所立）；之所以叫『身』，是因為它是一切的所依止；之所以叫『法身』，是因為法性即是此身，或者說它是諸法所依止之處。世親的釋論在這裡講得簡略些，順著論本說它就是如來法身、一切法自在轉的所依止。兩位古德，一詳一簡，但所指的是同一個根本身。三系譯本的三身名稱與所指偶有出入；此處依玄奘譯語。

立完三身，無著用一首『嗢拕南』——也就是攝頌，把整個重點先用一句偈攝住——點出底下要從十個角度來把『法身』講透：相、證得、自在、依止、攝持、差別、德、甚深、念、業。這十門，就是這一分的骨架；下面逐門講開。

二、法身是什麼樣的？——五個特徵

第一門問『相』：法身到底是什麼樣的？無著答：法身有五相，五個根本特徵。

第一是「轉依為相」。這一句正好回應上一分：把依他起性裡那『染』的一分（一切障雜染）轉滅掉，把那『淨』的一分（於法自在轉的清淨）轉得現前——法身，就是這個『轉依』徹底圓滿之後的成果。第二是「白法所成為相」：它是由六波羅蜜多（六度）修圓滿、所成就的「十種自在」構成的。論本講得很細：布施圓滿，得壽自在、心自在、眾具自在；持戒圓滿，得業自在、生自在；忍辱圓滿，得勝解自在；精進圓滿，得願自在；禪定圓滿，得神力自在（含五神通）；般若圓滿，得智自在、法自在。法身不是天生白白得來的，是六度一分一分修出來的。第三是「無二為相」：它超越一切對立——非有非無（一切法本無所有，而那『空所顯』的實相卻是實有）、非有為非無為（不被業惑所造作，卻又能自在示現有為之相）、非一非多（一切佛所依的法身無有差別，是『一』；而無量佛各自相續現等正覺，又是『多』）。這「非一非多」，無著還配了兩首偈來收：因為我執已盡，所以法身之中沒有彼此的別依，是『無別』；又因為各位佛種姓有異、所證真實不虛、福智圓滿、本無初始，所以那無垢的所依雖無差別，卻也說不上是純粹的『一個』或『多個』。第四是「常住為相」：因為真如清淨之相恆常、本願所引的度生事業恆常、所應作的利生之事無有窮盡之期。第五是「不可思議為相」：因為它唯是聖者真如清淨的內證境界，沒有任何世間的譬喻能比擬它，也不是凡夫的尋思分別所能走到的地方。

法身的自在，論本依「轉五蘊依」分為五種：轉色蘊依，得佛土、自身、相好、無邊音聲、無見頂相的自在；轉受蘊依，得無罪無量廣大樂住的自在；轉想蘊依，得辯說一切名身、句身、文身的自在；轉行蘊依，得現化、變易、引攝大眾、引攝白法的自在；轉識蘊依，得「圓鏡、平等、觀察、成所作」四智自在。論本到此只說識蘊之轉與四智，不在此逐一配屬八識；不宜再補入後出的逐識配屬。

三、法身有依處、有事業——它不是抽象的理體

第四門『依止』、第五門『攝持』、第十門『業』，合起來告訴我們一件要緊的事：法身不是一個高懸在空中的抽象道理，它有所依、有所事。

先說『依止』。法身由三處而見其依止：一是「種種佛住」依止——這裡無著配了兩首偈，說諸佛所證的五種法喜，都因為平等證得了自己的法界；眾生離喜，正因不曾證得這個；所以求喜的人，應當去等證它。二是「種種受用身」依止，這是專為成熟地上菩薩而設的。三是「種種變化身」依止，這多半是為了成熟聲聞等而設的。

再說『攝持』——法身由六種佛法所攝持。這六種，每一種都是一個『轉』字：轉阿賴耶識，得法身（這是『清淨』攝持，正接到第二分『所知依』的果地轉依）；轉色根，得異熟智；轉欲行等住，得無量智住；轉種種攝受業的自在，得於一切世界無礙神通智的自在；轉一切見聞覺知的言說戲論，得令一切有情心生歡喜、辯說智的自在；轉拔濟一切災橫過失，得拔濟一切有情一切災橫過失之智。法身，就是這樣由六種『轉染成淨』的佛法攝持而成。

最動人的是『業』這一門——佛的法界，於一切時恆作五種事業來度化眾生。第一，救濟眾生的災橫：佛暫一現身，便能救度盲、聾、狂等種種災難。第二，救濟惡趣：把眾生從不善之處拔出、安置於善處。第三，救濟『非方便』：讓那些走錯了路的外道，捨掉錯誤的修法，安置在如來的聖教之中。第四，救濟『薩迦耶』（身見）：授予能超越三界的聖道。第五，救濟『乘』：把那些本欲趣向小乘的菩薩、以及根性未定的聲聞等，拯拔出來、安置他們去修大乘行。而且無著特別說：諸佛的這五種業用是平等的——每一尊佛度生的力用都一樣圓滿，沒有高下之分。配的偈說：世間人之所以力用有別，是因為因、依、事、性、行各各不同；唯佛無此差別，所以世間沒有誰能與導師（佛）相比。佛，不是高踞淨土的一個理體；佛是時時刻刻在做這五件救度之事的存在。

四、三身為什麼不是一個？——受用身、變化身，都不就是法身

無著接下來很仔細地論證『差別』門：受用身、變化身，雖然都依法身而起，卻都不就是法身本身。為什麼要費這番工夫？因為若把眾生眼前可見的佛身，直接當成法身，整套道理就講不通了。

受用身為什麼不就是自性身？無著給了六個理由。因為受用身是『可見的色身』（法身無相）；它有無量佛眾會的差別可見（法身無差別）；它隨著眾生勝解不同，所見的自性也就不定（法身定）；它別別而見、自性有變動（法身不動）；它在菩薩、聲聞、諸天等種種眾會裡間雜可見（法身無此）；而且阿賴耶識與諸轉識的轉依，若安在受用身上講，道理也不通。憑這六點，所以說『佛受用身即是自性身』——不合道理。

變化身為什麼不就是自性身？理由更明顯，無著給了八個。菩薩久遠以來早已得了不退轉之定，怎會真的要從兜率天、從人中受生？菩薩久遠以來常憶宿命，怎會真的在書、算、數、印、工巧諸論以及受用欲塵的種種行裡「不能正知」？菩薩久遠以來早已分得清惡說與善說的法教，怎會真的跑去外道那裡？菩薩久遠以來早已善知三乘正道，怎會真的去修那邪苦行？菩薩本可捨百億贍部洲、處處示現，卻只在『一處』成等正覺、轉正法輪——這也說不過去（除非那是化現）。還有：若離開「示現成等正覺」、單用化身在別處作佛事，那就該只在兜率天成正覺就好，何不安排在一切贍部洲中同時有佛出世？既然沒這樣安排，可見『同處一時無二佛』是有教有理的——雖然佛有許多化身，卻不違『無二如來同時出現於世』這句經言；因為一個四洲攝為一個世界，就像兩位轉輪王不會同時出世一樣。配的偈說：佛以微細的化身，在許多處平等地示現入胎，為的是要顯示『一切種』（種種度生之相），而示現成等覺、轉法輪。——這八因、這安排，無一不在說同一件事：那看得見、有來去、有成道入滅的身，是化現，不是法身本身。

那就帶出一個尖銳的問題：受用身、變化身既然都是無常的，經裡為什麼還說「如來身常」？無著答得很穩：因為這二身所依的法身是常；而且這二身『恆受用、不斷絕』——受用身恆受法樂、變化身數數現化而不永絕，相續不斷，所以也說它『常』。論本還打了個比方來顯這層意思：就像『常受樂』、就像『常施食』那樣——不是指某個實體永恆不變，而是指那相續不斷、無有間歇的恆常。如來身常，當這樣理解。

五、佛的『甚深』——用一連串弔詭，指向不可思議

第八門『甚深』，是這一分裡最動人、也最費思量的一段。無著要顯法身的「不可思議」，用的不是抽象的論證，而是一連串看似自相矛盾的話——他要你在這些弔詭面前，放下凡夫的尺。

他說：佛『以無生為生』（法身本不生，卻示現受生）、「以無住為住」、種種佛事『無功用』而成（不費勞作而自然成辦）。佛「現等覺非有」（成道之相不可執為實有）、「一切覺非無」（而那遍知一切的覺又不是沒有）；佛「非染非離染」——祂並非沾染欲塵，卻也不是把欲斷得乾乾淨淨然後離開，而是「了知欲無欲、悟入欲法性」，在欲的當體照見它的空性而出離。佛『過諸蘊』又「安住諸蘊中」，與五蘊「非一非異，不捨而善寂」。

這裡無著還用了原典自有的幾個比喻，極美：眾生的罪業擋不住佛的示現——就像月亮映在破了的水器上（器雖破，月一點不損）；法身的光明遍照一切世間——如同太陽普照；佛或現成正覺、或現入涅槃——就像火的或燃或滅，而法身本身未曾有『有』或『無』（因為諸佛身常）。還有一句最要緊：「煩惱伏不滅，如毒呪所害」——佛對煩惱，不是把它一把滅光，而是像被神咒所制伏的毒一樣，降伏了它、轉它為用；由『降伏惑』一路到『惑盡』，而證得佛的一切智。於是——「煩惱成覺分，生死為涅槃」：煩惱當體成了覺悟的資糧，生死當體就是涅槃。你看，這正是上一分「生死即涅槃」在佛果上的圓滿展現。因為具足這樣的大方便，所以諸佛不可思議。

要緊的是：這些弔詭不是玄虛的話術，它在指點一個方向——你不能拿凡夫「有、無、一、異」那幾個格子去量佛；唯有放下那把尺，才稍稍挨得上邊。無著最後把這甚深歸納為十二種：生住業住甚深、安立數業甚深、現等覺甚深、離欲甚深、斷蘊甚深、成熟甚深、顯現甚深、示現等覺涅槃甚深、住甚深、顯示自體甚深、斷煩惱甚深、不可思議甚深。

（偈中說「第四食為食」，論本卻未展開『第四食』具體何指；此語遂保留原狀，不另添解。）

六、菩薩怎麼憶念佛的法身？——七種念

第九門『念』。法身既如此甚深，發心的菩薩該怎麼去憶念它、修這『念佛』？無著說，由七種念來修。一者，念佛於一切法得自在轉（因為佛於一切世界得無礙神通）。二者，念佛之身常住（因為真如無間，已解脫垢染）。三者，念佛最為無罪（因為一切煩惱障、所知障都已離繫）。四者，念佛無有功用（因為佛不假勞作，而一切佛事無有休息）。五者，念佛受大富樂（因為清淨佛土的大富樂）。六者，念佛遠離一切染污（因為佛雖生在世間，一切世法不能染著祂）。七者，念佛能成大事（因為佛示現成正覺、般涅槃等等，能令一切未成熟的有情成熟、已成熟的解脫）。

但這『七種念』裡，藏著一句極要緊、也最容易讀偏的話，須要老實面對。在講第一念（佛於一切法得自在）時，無著配了一首偈：

「有情界周遍，具障而闕因，二種決定轉，諸佛無自在。」

讀到「諸佛無自在」，初看會嚇一跳——前面才說佛於一切法得大自在，怎麼這裡又說『無自在』？這句話不可把它扭成正面去讀，無著的本意正在這個張力上：對於那些『具足重障、又欠缺得度之因』、業已決定流轉的有情，佛縱有大自在，也度他不得。這不是說佛的力量有缺，而是說——眾生自身的障與因若未到，佛也不能違背因果硬把他拽過來。這個『無自在』的負面說法，無著沒有把它翻轉成一句圓融的正面話來收場；他就讓這份張力如實擺在那裡。我們順著他，也只忠實地把這層意思講清，不替它添上原典所無的『其實還是自在』的解釋。

七、佛住在哪裡？——清淨佛土的十八圓滿

講完念佛，無著引經描繪佛的「清淨佛土」——這段是引《菩薩藏百千契經》序品之文。那是一幅極莊嚴的圖景：薄伽梵（世尊）住在最殊勝光曜、七寶莊嚴、放大光明普照無邊世界的大宮殿中；其量難測、超過三界，是「最極自在淨識為相」的所在——這一句要留意：佛土之所以是淨土，不在別處，正在於它是清淨之識所現；唯識的宗旨，到了佛果淨土這裡，依然一貫到底。那裡是如來的都城，無量大菩薩雲集，無量天、龍、藥叉等八部常隨翼從，以廣大法味的喜樂為所持，作一切眾生的義利，蠲除一切煩惱災橫，遠離眾魔……

無著把這佛土歸納為十八種圓滿：顯色圓滿、形色圓滿、分量圓滿、方所圓滿、因圓滿、果圓滿、主圓滿、輔翼圓滿、眷屬圓滿、住持圓滿、事業圓滿、攝益圓滿、無畏圓滿、住處圓滿、路圓滿、乘圓滿、門圓滿、依持圓滿——從顏色形相到門徑依持，面面俱圓，無一處不圓滿。而受用這樣的清淨佛土，是『四個一向』：一向淨妙、一向安樂、一向無罪、一向自在——純然清淨、純然安樂、純然無罪、純然自在，沒有一絲雜染夾在其中。

八、法身的功德——德相，與『歸禮十六頌』

第七門『德』。無著把法身的功德相一一列出：最清淨的四無量、八解脫、八勝處、十遍處、無諍、願智、四無礙解、六神通、三十二大士相、八十隨好、四一切相清淨、十力、四無畏、三不護、三念住、拔除習氣、無忘失法、大悲、十八不共佛法、一切相妙智——種種無上功德，法身無不相應。

列完功德，無著綴上一串長長的歸禮偈——這是這一分最可以當作『修行收尾』來讀的地方。共十六頌，幾乎每一頌都讚佛的一種德，末了綴一句『歸禮』（頂禮、皈依），像一串接連不斷的禮拜。我們不妨把它當作整部論末了的一場虔敬的總禮讚來讀：讚佛常不捨利樂眾生的四種意樂——歸禮；讚佛解脫一切障、智周遍所知、心得解脫——歸禮；讚佛能滅盡有情一切惑、害煩惱而常哀愍——歸禮；讚佛無功用、無著、無礙、常寂定，能解一切問難——歸禮；讚佛無礙慧常善說、為眾生現知言行往來出離——歸禮；讚佛眾生一見便深信、為大開導者——歸禮；讚佛攝受住持、現化變易、等持智自在——歸禮；讚佛以方便、歸依、清淨、大乘出離摧伏諸魔——歸禮；讚佛能說智、斷、出離，自他利非外道所能伏——歸禮；讚佛處眾能伏說、遠離二雜染、攝御大眾——歸禮；讚佛遍一切行住無非圓智之事、一切時遍知實義——歸禮；讚佛所作利樂不過時、常無虛、無忘失——歸禮；讚佛晝夜常六返觀察世間、與大悲相應——歸禮；讚佛由行由證由智由業，於一切二乘為最勝——歸禮；最後一頌，讚佛由三身的成就、具足諸相的大菩提，能斷一切處他人的疑——歸禮。一頌一禮拜，把對佛的全幅讚歎，化成一串連綿的頂禮。隨後無著又補兩頌，總說諸佛法身與這一切功德相應，更與自性、因、果、業、相應、轉等功德相應，所以當知諸佛法身有「無上功德」。

九、終章末了的幾個大哉問

走到全論的盡頭，無著像是要把讀者心裡所有殘留的疑問一次了結，連著回應幾個極深、也極切修行的大問題。

一乘——佛明明說『唯一佛乘』，可前面又安立三乘（聲聞、緣覺、菩薩），這不矛盾嗎？無著答：佛說一乘，是為了『引攝一類、任持所餘』——為了引導那一類根性、攝持其餘那些根性未定的人，是一種『密意施設』（含著深意的方便安立），並不否定三乘的方便。配的偈說：因為法、無我、解脫等是同的，因為種性不同、因為得二種意樂、因為化現、因為究竟——所以說一乘。一乘與三乘，兩說並不相違。

多佛——諸佛同是一個法身，可為什麼又說有無量的佛？無著的偈答得乾淨：因為「一界中無二」（同一個世界裡不容二佛同時並出）、「同時無量圓」（而能同時圓滿成佛的眾生界是無量的）、「次第轉非理」（若說只能一尊一尊依次成佛，於理不通）——所以說有許多佛。

佛入不入涅槃——該怎麼理解『佛在法身中，既不是畢竟入於涅槃、也不是畢竟不入涅槃』？偈答：因為「一切障脫」（一切障已解脫），所以佛畢竟涅槃；又因為「所作無竟」（度生之事永無窮盡），所以佛畢竟不涅槃。兩面都真，不偏一邊。

還有一問，最切修行：菩薩既已發願修行去證大菩提，若說證了之後就『畢竟入涅槃』、從此不再度生——這也不應道理，否則菩薩當初的願與行豈不成了沒有果的空過？這正反襯出佛果是「無住涅槃」——不住生死、也不住涅槃。

而關於變化身，還剩最後一問：化身為什麼要「示現涅槃」、不永遠住世讓眾生天天見得到？無著給了六個理由：一、所作已究竟，該成熟的有情已得解脫；二、為了讓眾生捨離「不樂涅槃」之心、轉而去希求如來的常住身；三、為了讓眾生捨離對諸佛的輕慢、轉而去悟入甚深正法；四、為了讓眾生對佛深生渴仰——恐怕天天見得到的，反而生起厭怠；五、為了讓眾生在自身上發起精進——知道『能正說法的人難得遇見』，才知珍重；六、為了讓有情極速成熟、令他們自己精進不捨重擔。核心是一句：若佛永遠在眼前，眾生反而會懈怠輕慢；示現涅槃，恰恰是為了逼出眾生的精進與渴仰——這不是無情，正是大悲的善巧。配的偈把這六因收住：由所作究竟、為令捨不樂涅槃、為令離輕毀諸佛、為令深生渴仰、為令內自發正勤、為令極速成熟——所以說佛的化身「非畢竟住」。

十、最後一答——法身無始，為什麼仍須功用？

全論最後一個問題，無著留到了最末：諸佛法身既「無始時來、無別、無量」，是否便不應再為證得而作功用？論文本身提出的是諸佛法身與證得之因的關係，不能逕改寫成眾生本具佛果。

無著以一首偈作結：『佛得無別無量因，有情若捨勤功用，證得恆時不成因，斷如是因不應理。』偈中把證得繫於因：有情若捨勤修功用，恆時證得便不能成因；斷除這個因，不應道理。這裡可確定的是證得不離勤功用之因；至於法身與有情本性的進一步判攝，論文此處沒有明說，因而留而不決。

結語——路，到此走完了

《攝大乘論》，到這裡圓滿結束。

回頭看這一整條路，你會看見第一分那道『十殊勝』的弧線，如今每一段都落了地：從標宗（大乘有十種殊勝），到阿賴耶識這個染淨所依（所知依），到三性這個世界的相（所知相），到唯識的悟入，到六度十地這條入的因果與修差別，到戒定慧三增上學，再到果地的斷（涅槃）——最後，就是這一分的果地之智（三身）。依→相→入→因果→修→三學→斷→智，這條第一分一開頭就鋪在我們眼前的次第，到此走完了最後一步。無著把整個大乘的『境、行、果』攤成了一張完整的地圖：先看清世界與心是什麼（境），再說怎麼修（行），最後證什麼果（果）。

而這最後一分告訴我們：彼果智以自性身、受用身、變化身三身顯示；後二身依法身而現，又各有不可混同的分際。佛於法身中既畢竟涅槃，又因所作無盡而畢竟不涅槃；論文以這兩面同時守住無住之義。

末了，是無著親手寫下的尾題，也是他對全論的自證與謙辭：「《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。」——他署上自己的名字『阿僧伽』（即無著），謙稱：這一整部論，不過是對那部《阿毘達磨大乘經·攝大乘品》的一個『略釋』罷了。一部把整個大乘綱要攝盡的巨論，作者卻只稱它為『略釋』。全論，至此圓滿。

承衍

《唯識三十論頌》末頌以無漏界、安樂解脫身相應於法身，《成唯識論》後來廣說三身、四涅槃與四智。本分只立轉識蘊依所得四智自在；後出的八識配屬屬承衍層，不能回填為無著此處的原說。

Scriptural and Commentarial Ground

The root treatise displays cognition at the fruit-stage through the self-nature, enjoyment, and transformation bodies and argues separately that the latter two are not the self-nature body. The two ancient commentaries unfold the names of the three bodies and the five marks and ten gates of the dharma-body; this exposition neither fuses the three into one substance nor backfills the later eight-to-four mapping.

In the ten preceding chapters, Asanga has led us down a long road: from "what is the underlying ground of all phenomena" (the basis of the knowable — the alaya-consciousness), to "the three statuses in which the world appears" (the characteristic of the knowable — the three natures), to "how one moves from knowing to realizing" (entry into consciousness-only), then through the cultivation of the six perfections and the ten grounds, the three higher trainings of discipline, concentration, and wisdom — all the way to "the nirvana made manifest by the exhaustion of the afflictions" (the previous chapter's fruit of severance, the virtue of cessation). The whole road, arriving at this final chapter, has just one question left unanswered — and it is the very question that lives in the heart of anyone who reads the scriptures and follows the Buddha's path:

When the whole road has been walked and one has truly become a buddha — what, really, is that like? The buddha's "body," the buddha's "cognition" — just what kind of existence are they?

This chapter, "the fruit of cognition," is precisely about this. It and the previous chapter are two faces of the same buddha-fruit: the previous chapter spoke from the angle of cessation, and this one from the angle of cognition. Asanga displays this fruit through three buddha-bodies: the self-nature body, the enjoyment body, and the transformation body. Each is established according to its own meaning; the enjoyment and transformation bodies arise in dependence on the dharma-body but are not identical with the self-nature body. This is the closing chapter of the Mahayanasamgraha.

I. One Buddha, Three Bodies — First Establishing the "Look" of a Buddha

Asanga opens by laying down the framework: one buddha has three bodies.

The first is the self-nature body, also called the dharma-body — the root treatise calls it the support on which mastery over all phenomena turns. The second is the enjoyment body — in dependence on the dharma-body, it abides in pure buddha-lands and enjoys the Dharma-joy of the Great Vehicle in the buddha assemblies. The third is the transformation body — likewise in dependence on the dharma-body, it displays birth, renunciation, cultivation, awakening, turning the Dharma-wheel, and entry into nirvana. The treatise later argues separately that neither the enjoyment body nor the transformation body is the self-nature body; the relation of dependence and the distinctions among the three must therefore be held together.

On the name "self-nature body," Asvabhava, in his commentary, takes particular pains — he likes to take a term apart character by character to gloss it. He says: it is called "self-nature" because it is not provisionally posited (not set up by borrowing); it is called "body" because it is the support of everything; it is called "dharma-body" because the dharma-nature is just this body, or because it is the place on which all dharmas depend. Vasubandhu's commentary here speaks more briefly, following the root treatise in saying it is simply the Tathagata's dharma-body, the support on which the masterful turning of all phenomena depends. The two ancient masters — one detailed, one brief — point to the same one root body. The three transmission lineages sometimes use the same body-names with differing referents; here the terms follow Xuanzang's rendering.

Having established the three bodies, Asanga uses a "udana" — a summary verse that holds the whole point first in a single stanza — to mark out that what follows will expound the "dharma-body" from ten angles: characteristic, attainment, mastery, support, sustaining, distinction, virtue, profundity, recollection, activity. These ten gates are the skeleton of this chapter; below they are opened out one by one.

II. What Is the Dharma-Body Like? — Five Characteristics

The first gate asks about "characteristic": just what is the dharma-body like? Asanga answers: the dharma-body has five characteristics, five root features.

The first is "transformation of the basis as its characteristic." This line answers exactly to the previous chapter: turning away and extinguishing the "defiled" portion within the other-dependent nature (the entire defilement of the obstructions), and turning toward and bringing forth the "pure" portion (the pure portion that turns masterfully over phenomena) — the dharma-body is just the fruit after this "transformation of the basis" has been brought fully to completion. The second is "constituted by white dharmas as its characteristic": it is constituted by the "ten masteries" accomplished through the full cultivation of the six perfections (the six paramitas). The root treatise spells this out finely: through the perfection of giving, one attains mastery over lifespan, mastery over mind, mastery over necessities; through the perfection of discipline, mastery over karma, mastery over birth; through the perfection of patience, mastery over resolute conviction; through the perfection of effort, mastery over vows; through the perfection of meditation, mastery over spiritual power (which includes the five superknowledges); through the perfection of wisdom, mastery over wisdom, mastery over dharma. The dharma-body is not got for nothing by nature; it is cultivated forth portion by portion through the six perfections. The third is "non-duality as its characteristic": it transcends every opposition — neither existent nor non-existent (all phenomena are inherently without own-being, yet the reality "made manifest by emptiness" is truly existent); neither conditioned nor unconditioned (not fabricated by karma and affliction, yet able masterfully to display conditioned characteristics); neither one nor many (the dharma-body on which all buddhas depend is without difference, hence "one"; yet immeasurable buddhas, each in their own continuum, manifest perfect awakening, hence "many"). For this "neither one nor many" Asanga adds two verses to round it off: because self-grasping is already exhausted, within the dharma-body there is no separate support of one from another, so it is "without difference"; and because the buddhas' lineages differ, what they realize is real and not false, their merit and wisdom are perfected, and there is no beginning — therefore the undefiled basis, though without difference, also cannot be called a pure "one" or a pure "many." The fourth is "constancy as its characteristic": because the pure characteristic of suchness is eternal, because the work of liberating beings drawn forth by the original vow is eternal, and because the beneficial work to be done has no term of exhaustion. The fifth is "inconceivability as its characteristic": because it is solely the inner realization of the sages' pure suchness, no worldly simile can liken it, and it is not a place that the discursive thinking of ordinary beings can reach.

The treatise sets out five masteries through transformation of the basis of the five aggregates. Transforming the basis of form brings mastery over buddha-land, body, marks, boundless voice, and the invisible crown; transforming feeling brings mastery over faultless and immeasurable blissful abiding; transforming perception brings mastery over names, phrases, and syllables; transforming formations brings mastery over manifestation and the gathering of assemblies and pure dharmas; transforming the consciousness aggregate brings mastery over the four cognitions of mirror, equality, observation, and accomplishment. The root treatise states transformation of the consciousness aggregate and these four cognitions here; it does not assign the eight consciousnesses one by one, and this exposition keeps that boundary.

III. The Dharma-Body Has a Dwelling and Has Work — It Is Not an Abstract Principle-Substance

The fourth gate, "support"; the fifth gate, "sustaining"; and the tenth gate, "activity" — taken together, they tell us one important thing: the dharma-body is not an abstract principle hung high in the void; it has its supports and it has its work.

First, "support." The dharma-body's support is seen through three things. One is the "various buddha-abidings" support — here Asanga adds two verses, saying that the five kinds of Dharma-joy the buddhas realize are all because they have equally realized their own dharma-realm; beings are apart from this joy precisely because they have not realized it; therefore those who seek this joy should equally realize it. Two is the "various enjoyment-bodies" support, which is set up specifically to ripen the bodhisattvas on the grounds. Three is the "various transformation-bodies" support, which is mostly set up to ripen the sravakas and the like.

Next, "sustaining" — the dharma-body is sustained by six buddha-dharmas. Each of these six is a "transforming": transforming the alaya-consciousness, one attains the dharma-body (this is the "purity" sustaining, connecting straight back to the fruit-stage transformation of the basis in the second chapter, "the basis of the knowable"); transforming the form faculties, one attains the wisdom of maturation; transforming the abidings of the realm of desire and the like, one attains the abiding of immeasurable wisdom; transforming the masteries of the various karmas one takes up, one attains mastery over the unobstructed superknowledge-wisdom in all worlds; transforming the discursive proliferation of all that is seen, heard, sensed, and known and spoken, one attains mastery over the eloquence-wisdom that makes all beings' minds rejoice; transforming the rescuing of beings from all calamities and faults, one attains the wisdom that rescues all beings from all calamities and faults. The dharma-body is thus constituted by being sustained by these six buddha-dharmas of "transforming the defiled into the pure."

Most moving is the gate of "activity" — the buddha's dharma-realm, at all times, eternally performs five kinds of work to liberate beings. First, rescuing beings from calamity: the buddha by briefly manifesting a single appearance can rescue the blind, the deaf, the mad, and all such calamities. Second, rescuing from evil destinies: drawing beings out of unwholesome places and setting them in wholesome ones. Third, rescuing from "non-means": leading those heterodox practitioners who have taken the wrong road to abandon their mistaken methods and be set within the Tathagata's holy teaching. Fourth, rescuing from "satkaya" (the view of a self in the body): bestowing the holy path that can transcend the three realms. Fifth, rescuing from "vehicle": drawing out those bodhisattvas who were inclined toward the lesser vehicle, and the sravakas of undetermined lineage and the like, rescuing them and settling them so that they cultivate Mahayana practice. And Asanga says particularly: this fivefold activity of the buddhas is equal — every buddha's power to liberate beings is equally perfect, with no division of higher and lower. The accompanying verse says: the reason worldly persons differ in power is that their cause, support, work, nature, and conduct each differ; only the buddha is without such differences, so in the world there is no one who can be compared to the Guide (the buddha). The buddha is not a principle-substance enthroned high in a pure land; the buddha is an existence that, at every single moment, is doing these five works of rescue.

IV. Why Are the Three Bodies Not One? — Neither the Enjoyment Body Nor the Transformation Body Is the Dharma-Body

Asanga next argues the gate of "distinction" very carefully: the enjoyment body and the transformation body, though both arise in dependence on the dharma-body, are neither of them the dharma-body itself. Why take this trouble? Because if one takes the Buddha-body visible before beings' eyes and makes it directly the dharma-body, the whole doctrine becomes incoherent.

Why is the enjoyment body not the self-nature body? Asanga gives six reasons. Because the enjoyment body is "a visible form-body" (the dharma-body is without characteristic); because it has the visible distinction of immeasurable buddha-assemblies (the dharma-body is without distinction); because, following beings' differing resolute convictions, the self-nature seen is itself indeterminate (the dharma-body is determinate); because it is seen separately and its self-nature shifts and moves (the dharma-body is unmoving); because it is seen intermixed among the various assemblies of bodhisattvas, sravakas, gods, and so on (the dharma-body has none of this); and because, if one places the transformation of the basis of the alaya-consciousness and the active consciousnesses upon the enjoyment body, the doctrine too becomes incoherent. On these six points, to say "the buddha's enjoyment body is just the self-nature body" does not accord with reason.

Why is the transformation body not the self-nature body? The reasons are even plainer; Asanga gives eight. Bodhisattvas have long since, from the distant past, attained the concentration of non-retrogression — how would one truly need to take birth from the Tusita heaven, from among humans? Bodhisattvas have long since constantly recollected their former lives — how would one truly be "unable to know rightly" amid writing, reckoning, numbering, seals, the treatises of crafts, and the various conduct of enjoying the dusts of desire? Bodhisattvas have long since clearly distinguished ill-spoken from well-spoken teachings — how would one truly go off to the heterodox practitioners? Bodhisattvas have long since well known the right paths of the three vehicles — how would one truly go cultivate those mistaken austerities? A bodhisattva could relinquish a hundred kotis of Jambudvipas and manifest everywhere, yet realizes perfect awakening and turns the Dharma-wheel in just "one place" — this too does not stand to reason (unless that is a manifested appearance). And further: if, apart from "manifesting the realization of perfect awakening," one used only the transformation body to perform buddha-work elsewhere, then one should realize perfect awakening only in the Tusita heaven — why not arrange for buddhas to appear simultaneously throughout all the Jambudvipas? Since it is not so arranged, one sees that "in one place at one time there are not two buddhas" has both scriptural authority and reason — though a buddha has many transformations, this does not violate the scriptural word that "no two tathagatas appear in the world at once"; because one set of four continents is taken as one world, just as two wheel-turning kings do not arise in the world at the same time. The accompanying verse says: the buddha, with subtle transformation bodies, equally manifests entering the womb in many places, in order to display "all kinds" (the various aspects of liberating beings), manifesting the realization of perfect awakening and turning the wheel. — These eight reasons, this arrangement, every one of them says the same one thing: the body that is visible, that comes and goes, that has a realization of the path and an entry into extinction, is a manifested appearance, not the dharma-body itself.

That then raises a sharp question: if both the enjoyment body and the transformation body are impermanent, why does scripture still say "the Tathagata's body is constant"? Asanga answers steadily: because the dharma-body on which these two bodies depend is constant; and because these two bodies "eternally function without cease" — the enjoyment body eternally enjoys Dharma-joy, the transformation body again and again manifests transformations without ever finally ceasing, continuous and unbroken, so it too is said to be "constant." The root treatise also draws a comparison to show this layer of meaning: just like "constantly receiving pleasure," just like "constantly giving food" — not pointing to some substance permanently unchanging, but to that continuity unbroken and without interval, the constant. "The Tathagata's body is constant" should be understood in this way.

V. The Buddha's "Profundity" — Pointing Toward the Inconceivable Through a String of Paradoxes

The eighth gate, "profundity," is the most moving — and the most thought-demanding — passage in this chapter. To display the "inconceivability" of the dharma-body, Asanga uses not abstract argument but a string of statements that seem to contradict themselves — he wants you, standing before these paradoxes, to set down the measuring-rule of the ordinary being.

He says: the buddha "takes the unborn as birth" (the dharma-body is fundamentally unborn, yet manifests taking birth), "takes non-abiding as abiding," and accomplishes the various buddha-works "without effort" (without laboring, they are spontaneously accomplished). The buddha's "manifesting of perfect awakening is not existent" (the mark of realizing the path is not to be grasped as truly existent), and "the all-pervading awareness is not non-existent" (yet that awareness which knows all is not nothing); the buddha is "neither defiled nor freed from defilement" — He is not stained by the dusts of desire, yet neither does He cut desire off cleanly and then depart; rather He "knows desire to be desireless and enters into the dharma-nature of desire," seeing through to its emptiness in the very substance of desire and thereby emerging from it. The buddha "transcends the aggregates" and yet "abides within the aggregates," and with those aggregates is "neither one nor different, not abandoning them yet well at peace."

Here Asanga also uses several similes the root text itself supplies, exquisite ones: beings' sinful karma cannot block the buddha's manifestation — like the moon reflected on a broken vessel (though the vessel is broken, the moon is not in the least diminished); the radiance of the dharma-body pervades and illumines all worlds — like the sun shining everywhere; the buddha may manifest the realization of perfect awakening, or manifest entry into nirvana — like fire kindling or ceasing — while the dharma-body itself has never been either "existent" or "non-existent" (because the buddhas' bodies are constant). And there is one line that matters most of all: "the afflictions are subdued, not extinguished, as a poison held in check by a spell" — toward the afflictions the buddha does not extinguish them at one stroke, but, like a poison subdued by a divine incantation, subdues them and turns them to use; from "subduing the afflictions" all the way to "the afflictions exhausted," He realizes the buddha's all-knowledge. And so — "the afflictions become the factors of awakening, birth-and-death becomes nirvana": the afflictions in their very substance become the provisions of awakening, birth-and-death in its very substance is nirvana. See — this is precisely the previous chapter's "birth-and-death is just nirvana," now displayed in its fullness at the level of the buddha-fruit. Because they possess such great skillful means, the buddhas are inconceivable.

What matters is this: these paradoxes are not empty rhetorical sleight; they point in a direction — you cannot take the ordinary being's few boxes of "existent, non-existent, one, different" and use them to measure the buddha; only by setting down that measuring-rule does one come even slightly close. Asanga finally gathers this profundity into twelve kinds: the profundity of birth-abiding-and-activity-abiding, the profundity of establishing the work of number, the profundity of manifesting perfect awakening, the profundity of freedom from desire, the profundity of cutting off the aggregates, the profundity of ripening, the profundity of manifestation, the profundity of displaying perfect-awakening and nirvana, the profundity of abiding, the profundity of displaying one's own substance, the profundity of cutting off the afflictions, and the profundity of inconceivability.

(The verse says "the fourth food is taken as food," but the root treatise does not unfold what this "fourth food" specifically refers to. The phrase is therefore left without a supplied explanation.)

VI. How Does a Bodhisattva Recollect the Buddha's Dharma-Body? — Seven Recollections

The ninth gate, "recollection." Since the dharma-body is so profound, how should the aspiring bodhisattva recollect it and cultivate this "recollection of the buddha"? Asanga says it is cultivated by seven recollections. First, recollect that the buddha attains masterful turning over all phenomena (because the buddha attains unobstructed superknowledge in all worlds). Second, recollect that the buddha's body abides constantly (because suchness is uninterrupted, already freed from defilement). Third, recollect that the buddha is most utterly faultless (because both the affliction-obstruction and the knowledge-obstruction are already released from their bonds). Fourth, recollect that the buddha is without effort (because the buddha does not labor, yet all buddha-works are without rest). Fifth, recollect that the buddha enjoys great wealth and bliss (because of the great wealth and bliss of the pure buddha-land). Sixth, recollect that the buddha is far apart from all defilement (because, though the buddha is born in the world, no worldly dharma can defile Him). Seventh, recollect that the buddha can accomplish great works (because the buddha, by manifesting perfect awakening, parinirvana, and so on, can ripen all unripened beings and liberate the already-ripened).

But within these "seven recollections" is hidden one line that is of utmost importance — and most easily read awry — and it must be faced honestly. In speaking of the first recollection (the buddha's mastery over all phenomena), Asanga adds a verse:

"The realm of beings being all-pervading, possessed of obstructions and lacking the cause, those of the two determinate turnings — toward these the buddhas have no mastery."

Reading "the buddhas have no mastery," at first glance one is startled — He just said the buddha attains great mastery over all phenomena, so how here does it say "no mastery"? This line must not be twisted into a positive reading; Asanga's true intent lies precisely in this tension: toward those beings who "possess heavy obstructions and lack the cause for liberation" and who are determinately bound to wander on, even with His great mastery the buddha cannot liberate them. This is not to say the buddha's power is lacking; it is to say that if a being's own obstructions and causes have not arrived, even the buddha cannot defy cause-and-effect and forcibly haul him across. The root text leaves this negative statement standing and does not add an "in fact there is still mastery" reconciliation.

VII. Where Does the Buddha Dwell? — The Eighteen Perfections of the Pure Land

Having finished the recollection of the buddha, Asanga cites scripture to depict the buddha's "pure buddha-land" — this passage cites the introductory chapter of the Bodhisattva-pitaka Hundred-thousand Sutra. It is an exceedingly majestic vista: the Bhagavan (the World-Honored One) dwells in a great palace of the most surpassing brilliance, adorned with the seven treasures, emitting great light that illumines boundless worlds; its measure is unfathomable, surpassing the three realms, and it is the place "whose characteristic is the most utterly masterful pure consciousness" — this line is to be noted: the reason the buddha-land is a pure land lies nowhere else but precisely in its being made manifest by pure consciousness; the tenet of consciousness-only, arriving here at the buddha-fruit's pure land, still holds through to the very end. There is the Tathagata's capital city, where immeasurable great bodhisattvas gather like clouds, where immeasurable gods, nagas, yaksas, and the eight classes of beings constantly attend in train, sustained by the joy of the vast Dharma-savor, performing all that benefits beings, dispelling all afflictions and calamities, far removed from the host of Maras...

Asanga gathers this buddha-land into eighteen perfections: perfection of color, perfection of shape, perfection of measure, perfection of location, perfection of cause, perfection of fruit, perfection of lord, perfection of retinue-aides, perfection of attendant-retinue, perfection of upholding, perfection of work, perfection of beneficial embrace, perfection of fearlessness, perfection of dwelling-place, perfection of path, perfection of vehicle, perfection of gateway, perfection of support — from color and shape to gateway and support, perfect on every side, with not one place unperfected. And the enjoyment of such a pure buddha-land is "four wholly-so": wholly pure and marvelous, wholly peaceful and blissful, wholly faultless, wholly masterful — purely pure, purely blissful, purely faultless, purely masterful, without a single thread of defilement mixed in.

VIII. The Virtues of the Dharma-Body — The Virtue-Marks, and the "Sixteen Verses of Homage"

The seventh gate, "virtue." Asanga lists out the virtue-marks of the dharma-body one by one: the most pure four immeasurables, the eight liberations, the eight bases of mastery, the ten totalities, non-contention, the wisdom of vows, the four unobstructed knowledges, the six superknowledges, the thirty-two marks of a great being, the eighty minor marks, the four-fold purity of all marks, the ten powers, the four fearlessnesses, the three things needing no guarding, the three foundations of mindfulness, the uprooting of habit-energies, the dharma of non-forgetting, great compassion, the eighteen dharmas unique to a buddha, the marvelous wisdom of all marks — with every kind of unsurpassed virtue, the dharma-body is endowed.

Having listed the virtues, Asanga appends a long string of verses of homage — this is the place in this chapter most fit to be read as a "closing of the cultivation." There are sixteen verses in all, nearly every one praising one of the buddha's virtues and ending with the phrase "I pay homage" (I bow, I take refuge), like an unbroken string of prostrations. We may well read it as a devoted general paean at the very close of the whole treatise: praising the buddha's four kinds of intent that ever do not abandon the benefit and joy of beings — homage; praising the buddha freed from all obstruction, whose wisdom pervades the knowable, whose mind has won release — homage; praising the buddha who can exhaust all the afflictions of beings without remainder, who harms the afflictions yet is ever compassionate to the defiled — homage; praising the buddha effortless, unattached, unobstructed, ever in still concentration, able to resolve every difficult question — homage; praising the buddha of unobstructed wisdom ever well-speaking, who for beings manifests knowing speech, conduct, coming-and-going, and emergence — homage; praising the buddha whom beings, on a single sight, deeply trust, the great opener-and-guide — homage; praising the buddha of taking-up, upholding, and relinquishing, who manifests transformations and transmuting, with mastery over meditative-poise and wisdom — homage; praising the buddha who by skillful means, refuge, purity, and Mahayana emergence crushes the Maras — homage; praising the buddha who can speak of wisdom, cessation, and emergence, whose benefit to self and others no heterodox can subdue — homage; praising the buddha who amid assemblies can subdue and speak, far apart from the two defilements, who gathers and governs the great assembly — homage; praising the buddha whose every conduct and abiding is nothing but the work of perfect wisdom, who at all times pervadingly knows the true meaning — homage; praising the buddha whose works of benefit and joy never miss their time, ever without emptiness, without forgetting — homage; praising the buddha who day and night ever in six turns observes all worlds, endowed with great compassion — homage; praising the buddha who by conduct, by realization, by wisdom, and by activity is most surpassing among all the two vehicles — homage; and the last verse, praising the buddha who by the accomplishment of the three bodies and the great bodhi complete in all marks can cut off every doubt in all places — homage. One verse, one prostration — the whole expanse of praise for the buddha is turned into an unbroken string of bowing. Asanga then adds two more verses, stating in summary that the buddhas' dharma-body is endowed with all these virtues, and further endowed with the virtues of own-nature, cause, fruit, activity, correspondence, and turning — so it is to be known that the buddhas' dharma-body has "unsurpassed virtue."

IX. The Great Questions at the Close of the Final Chapter

Arriving at the very end of the whole treatise, Asanga seems to want to settle all the residual doubts in the reader's heart at once, answering in succession several extremely deep — and extremely practice-relevant — great questions.

One vehicle — the buddha plainly says "only one buddha-vehicle," yet earlier he established three vehicles (sravaka, pratyekabuddha, bodhisattva); is this not a contradiction? Asanga answers: the buddha speaks of one vehicle "to draw in one kind and to sustain the rest" — to lead that one type of capacity and to sustain the rest whose capacity is undetermined; it is a "setting-up with hidden intent" (a skillful establishment holding a deep meaning), and does not negate the skillful means of the three vehicles. The accompanying verse says: because dharma, no-self, and liberation are the same; because lineages differ; because of attaining the two intents; because of manifestation; and because of the ultimate — therefore one speaks of one vehicle. The one vehicle and the three vehicles, the two statements do not contradict.

Many buddhas — the buddhas are all one same dharma-body, so why is it also said there are immeasurable buddhas? Asanga's verse answers cleanly: because "within one realm there are not two" (within one same world, two buddhas may not arise together at one time); "at one time the immeasurable are perfected" (yet the realm of beings able to perfect buddhahood at one time is immeasurable); "successive turning is contrary to reason" (if one said buddhahood could only be attained one after another in sequence, it would not stand to reason) — therefore there are said to be many buddhas.

Whether the buddha enters nirvana or not — how is one to understand that "within the dharma-body, the buddha neither finally enters nirvana nor finally does not enter nirvana"? The verse answers: because "freed from all obstruction" (all obstructions are already released), the buddha finally enters nirvana; and because "the work has no end" (the work of liberating beings is forever inexhaustible), the buddha finally does not enter nirvana. Both sides are true, leaning to neither edge.

And there is one more question, the most practice-relevant: a bodhisattva, having vowed to cultivate and realize great bodhi — if it were said that after realizing it one "finally enters nirvana" and from then on no longer liberates beings — this too does not accord with reason, for otherwise would not the bodhisattva's original vow and conduct become a fruitless waste? This precisely throws into relief that the buddha-fruit is "the nirvana of no fixed abode" — abiding neither in birth-and-death nor in nirvana.

And regarding the transformation body, one last question remains: why must the transformation body "manifest nirvana" rather than abide in the world forever so that beings could see it every day? Asanga gives six reasons: one, the work is already finished, the beings to be ripened have attained liberation; two, to make beings abandon the mind that "takes no joy in nirvana" and instead seek the Tathagata's constantly-abiding body; three, to make beings abandon contempt for the buddhas and instead enter into the profound true Dharma; four, to make beings give rise to deep longing for the buddha — for fear that what is seen every day instead breeds weariness; five, to make beings rouse effort in themselves — knowing that "one who can rightly preach the Dharma is hard to meet," they learn to treasure it; six, to make beings ripen with utmost speed, making them strive on without setting down the yoke. The core is one line: if the buddha were forever before their eyes, beings would instead grow slack and contemptuous; manifesting nirvana is precisely meant to press out beings' effort and longing — this is not heartlessness, it is the skillful means of great compassion. The accompanying verse holds these six reasons in: because the work is finished, to make them abandon taking-no-joy-in-nirvana, to make them part from contempt for the buddhas, to make them give rise to deep longing, to make them rouse right effort within, and to make them ripen with utmost speed — therefore it is granted that the buddha's transformation body "does not finally abide."

X. The Last Answer — The Dharma-Body Is Beginningless; Why Is Effort Still Required?

The final question asks: since the buddhas' dharma-body is "beginningless, without difference, and immeasurable," should further effort for attainment be unnecessary? The text asks about the relation between the buddhas' dharma-body and the cause of attainment; it does not state that sentient beings already possess the buddha-fruit.

The closing verse binds attainment to its cause: if beings relinquish diligent effort, constant attainment cannot become a cause; cutting off that cause does not accord with reason. What can safely be said here is that attainment does not stand apart from the cause of diligent effort. The passage does not decide a further doctrine of the relation between the dharma-body and the nature of sentient beings, and this exposition leaves that question open.

Conclusion — The Road, Here, Is Walked to Its End

The Mahayanasamgraha, here, comes to its full close.

Looking back over this whole road, you will see that the arc of the "ten supremacies" in the first chapter has now, every segment of it, come to ground: from the declaration of the tenet (the Mahayana has ten kinds of supremacy), to the alaya-consciousness as the basis of the defiled-and-pure (the basis of the knowable), to the three natures as the characteristic of this world (the characteristic of the knowable), to the entry into consciousness-only's realization, to the cause-and-fruit and the distinctions of cultivation that are the six perfections and ten grounds of this entry, to the three higher trainings of discipline, concentration, and wisdom, and on to the fruit-stage cessation (nirvana) — and at last, this chapter's fruit-stage cognition (the three bodies). Basis → characteristic → entry → cause-and-fruit → cultivation → three trainings → cessation → cognition: this sequence, laid out before our eyes at the very opening of the first chapter, has here walked its last step. Asanga has spread the whole of the Mahayana's "object, practice, fruit" into one complete map: first see clearly what the world and the mind are (object), then say how to cultivate (practice), and at last what fruit is realized (fruit).

This final chapter displays the fruit of cognition through the self-nature, enjoyment, and transformation bodies. The latter two arise in dependence on the dharma-body while remaining distinct from it. Within the dharma-body the buddha both finally enters nirvana through freedom from every obstruction and finally does not enter nirvana because the work to be done has no end; the treatise holds both statements together.

At the very end is the colophon Asanga set down with his own hand — at once his self-attestation of the whole treatise and his words of humility: "Of the chapter 'Embracing the Great Vehicle' within the Abhidharma Mahayana Sutra, I, Asanga, have completed a brief commentary." — He signs his own name "Asanga" (i.e., 無著), and humbly calls it: this whole treatise is nothing but a "brief commentary" on that chapter "Embracing the Great Vehicle" of the Abhidharma Mahayana Sutra. A great treatise that embraces the entire outline of the Mahayana — and its author calls it merely a "brief commentary." The whole treatise, here, is brought to its full completion.

Later Reception

The final verse of the Thirty Verses speaks of the undefiled realm and the body of liberation; the Cheng weishi lun later expands the three bodies, four nirvanas, and four cognitions. The root treatise here states only the four-cognition mastery gained through transformation of the consciousness aggregate; the later assignment of eight consciousnesses belongs to onward development, not Asanga’s wording here.

考據Apparatus

科判定位

此分在說什麼 — 第十殊勝『彼果智』，即三種佛身（自性身／受用身／變化身），果地之智德，全論終章。結構：（a）三身立義；（b）嗢拕南十門（相／證得／自在／依止／攝持／差別／德／甚深／念／業）；（c）法身五相（轉依／白法所成〔六度圓滿得十自在〕／無二／常住／不可思議）；（d）最初證得（金剛喻定破微細障得轉依）；（e）五自在（轉五蘊依得五自在，其中轉識蘊依得圓鏡、平等、觀察、成所作四智自在）；（f）三處依止；（g）六種攝持（轉阿賴耶得法身、轉色根得異熟智等）；（h）三身有異無異；（i）法身德相（四無量／十力／四無畏／三十二相八十好／十八不共佛法等）；（j）甚深·念·業；（k）歸禮頌系列。卷末尾題為：「《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。」

與全論的關聯 — 分十一為果地二德之智德，與分十斷德合為『果』；全論十殊勝至此圓滿。此處只說轉識蘊依而得圓鏡、平等、觀察、成所作四智自在；《成唯識論》卷十後來承衍為八識與四智的逐一配屬。

異譯·平行對勘

『彼果智』三系：玄奘 彼果智 / 真諦智差別（勝相） / 佛陀扇多智（分一〈異譯·平行對勘〉甲）。

三身分叉：

身位	玄奘 T1594	真諦 T1593	佛陀扇多 T1592
法身／性	自性身	性身	真身
受用／報	受用身	應身	報身
變化／化	變化身	化身	應身

三系三身名交錯易混：玄奘「受用/變化」↔ 真諦『應/化』↔ 佛陀扇多『報/應』——尤佛陀扇多『應身』指變化身（玄奘變化），與真諦『應身』指受用身者名同實異，對讀須據位不據名。（亦見分一〈異譯·平行對勘〉乙。）底本玄奘已定。

轉識蘊依所得四智短名三系逐字對勘：

次第（轉識蘊依而得自在）	玄奘 T1594〔0149c06〕	真諦 T1593〔智差別勝相品·0130a21〕	佛陀扇多 T1592
一	圓鏡	顯了	如鏡〔0110b03〕
二	平等	平等	憶持〔位當·名殊〕
三	觀察	迴觀	觀見
四	成所作	作事	作事

攝論本只作短名「圓鏡／平等／觀察／成所作」；《成唯識論》卷十後出全名及八識配屬。《唯識三十論頌》第二十九、三十頌說轉依與無漏界，並未列四智名。真諦作「顯了／平等／迴觀／作事」；佛陀扇多作「如鏡／觀見／作事／憶持」，且次第異於玄奘。此表只記三譯原詞與次第，不以後說回填。

經論宗依

本分無外引經證——通篇論主自說（三身體系），並有大量自造頌：嗢拕南「相，證得，自在，依止，及攝持，差別，德，甚深，念，業：明諸佛」；『我執不有故…非一非多』二頌（三身無二）；「諸佛證得五性喜…」二頌（種種佛住）；『憐愍諸有情…歸禮』長歸禮頌系列（0150a–0152a，逐德一頌一『歸禮』）。這些論主造頌在白話譯注中逐塊標作〔攝頌〕。 卷末尾題（0152a）：「《阿毘達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。攝大乘論本卷下」——自證：① 本論即《阿毘達磨大乘經·攝大乘品》之釋；② 作者自稱『阿僧伽』（Asaṅga；玄奘題署譯作「無著菩薩造」，尾題存音寫阿僧伽）。尾題非引經，而是論主結語；此自署屬本文的一部分。

所本經 — 本論即《阿毘達磨大乘經·攝大乘品》之釋（卷末尾題自證，漢土無全譯）。攝論原典已佚；三身與四智無可供本版核驗的古德傳梵，故從闕。古德釋：世親 T1595–97 · 無性 T1598；三身與四智的後出綜合見《成唯識論》卷十。

本論釋要

分十一不破他派，而是系統安立三身、總攝全論。下列依三個單元概括本論立義，並列世親 T1597、無性 T1598 二釋。三身命名的三系分叉須據位而不據名（見〈異譯·平行對勘〉乙）。

三身立義（0149a） 本論： 自性身（法身，一切法自在轉所依）／受用身（依法身，淨土大乘法樂所受）／變化身（依法身，八相成道）。 古釋： 三身命名三系分叉（玄奘自性／受用／變化 ‖ 真諦性／應／化 ‖ 佛陀扇多真／報／應），名同實異、據位不據名（〈異譯·平行對勘〉乙；佛陀扇多「應身」＝變化身、真諦「應身」＝受用身；底本一律從玄奘）。玄奘系二釋於自性身／法身之釋名：無性（T1598 0436a01 以下）詳作構詞訓——『自性身中非假所立故名自性，是所依止故名為身，法性即身故名法身；或諸法所依止處故名法身』（並出「自在轉所依止」之持業釋文法簡）；世親（T1597 0370a24 以下）順釋較簡。是正立處，二釋順承，無性別出構詞訓（同分三金土藏構詞：無性好作名相構詞之析）。
法身五相·五自在·六攝持（0149b–0150a） 本論： 法身五相；五自在中，轉識蘊依而得圓鏡／平等／觀察／成所作四智自在；六種攝持則說轉阿賴耶得法身等。 古釋： 二釋順釋法身德相。《成唯識論》卷十後來承衍為八識與四智的逐一配屬；本段不以後說回填攝論。
三身有異無異·德相·歸禮（0150a–0152a） 本論： 三身依止意樂業無別故無異、無量依身故有異；法身德相（三十二相／十八不共等）；歸禮頌系列讚佛德。 古釋： 二釋順釋；德相開數最長，無性釋科判較詳可參。

總之，分十一系統安立三身、總攝全論。最大異釋在三身命名（三系分叉，〈異譯·平行對勘〉）；玄奘系世親／無性二釋於三身義順承，唯自性身見無性『構詞訓』較詳。攝論只立四智短名，《成唯識論》卷十方詳八識與四智配屬。主要出處：自性身構詞無性 0436a01。

分十一以三種佛身立『果智』，總結全論：自性身（法身）為依，受用、變化二身依之而起；轉識蘊依而得四智自在，法身五相、眾德圓滿。十殊勝至此究竟。

諸家異釋

分十一『彼果智』（佛三身）：世親釋（bhāṣya）真諦 T1595 · 笈多 T1596 · 玄奘 T1597；無性釋（upanibandhana）玄奘 T1598。本分最大之異釋＝三身命名之三系分叉（玄奘自性／受用／變化 ‖ 真諦性／應／化 ‖ 佛陀扇多真／報／應，名同實異據位不據名）——已收〈異譯·平行對勘〉乙（三身分叉），茲不重出。三身釋名（自性身＝法身一切法自在轉所依止…）、受用身非自性身六因、變化身非自性身八因、法身五相皆論本論曰（逐句義理不在此重述）。下標玄奘系二釋之一處釋曰異。

〔一〕「自性身／法身」釋名之構詞開合

無性釋（T1598 0436a01–05）：詳作構詞訓——『自性身中非假所立故名自性，是所依止故名為身，法性即身故名法身；或諸法所依止處故名法身』；「一切法自在轉所依止」者，『謂於一切法得自在轉、亦所依止…或依持業釋』——並出「法身」二解（法性即身／諸法依止處）＋「自在轉所依止」之持業釋文法簡。
世親釋（T1597 0370a24＋）：順釋自性身＝如來法身、一切法自在轉所依止，較簡（未作構詞之二解與持業釋訓）。
〔異點〕無性別出「自性／身／法身」之構詞訓（拆名釋義）＋二解＋持業釋之文法簡，世親逕順釋——與分三〔三〕無性加『金土藏』構詞訓（藏＝種子）同一手：無性釋好作名相構詞之析。

總之，分十一最大異釋在三身命名（三系分叉已收於〈異譯·平行對勘〉）；玄奘系世親／無性二釋於三身義順承，唯〔一〕見無性『構詞訓』較詳。四智的後出配名見《成唯識論》卷十；此處列說古釋，不另判攝。

術語

關鍵詞 — 三種佛身 · 法身 · 法身五相 · 轉識蘊依得四智自在 · 十自在 · 無住涅槃之智德 · 歸禮頌。

術語義界以本分根本論、古釋與三系異譯為限；無古德傳梵可核者從闕，不以後出重構補作原語。

譬喻·修辭

本分以三身、五相、五自在與六攝持正立果智，所錄本論與古釋未另立中心譬喻；此處從闕。

互讀·承衍

《成唯識論》卷十（T1585）：承衍攝論的四智短名，詳立八識與四智配屬，並說三身、四涅槃。
三十頌 v.30：「此即無漏界，不思議善常，安樂解脫身，大牟尼名法」↔ 分十一法身常住·不可思議。
分二：轉阿賴耶識得法身（六攝持之一）↔ 分二所知依之果地轉依。
分十：果斷（轉依）·斷德 ↔ 分十一果智·智德，二德合為『果』。

校本定位

玄奘 T31n1594 · 分十一（彼果智分）0149a17–0152a17（卷下；末頌至 0152a15，尾題 0152a16–17）· 無著菩薩造·玄奘譯。
真諦 T31n1593 · 智差別勝相品（卷下）佛陀扇多 T31n1592 · 卷下。
釋論分十一對應段出處：T1597 0370a20（餘 0374a07）T1598 0435c19 T1595〈智差別勝相品十〉0249b15（之二 0254c08·之三 0263a06）T1596〈智勝相勝語十〉0312c01（之二 0315a07）。 （三身分叉 + 卷末尾題。）

Structural Location

What this chapter does — the tenth eminent point, “the cognition that is the fruit,” i.e. the three buddha-bodies (self-nature / enjoyment / transformation), the cognitive excellence of the goal, and the treatise's final chapter. Its five masteries include transforming the consciousness-aggregate's basis to gain mastery in the mirror, equality, observation, and accomplishing cognitions. The closing colophon identifies the work as Asaṅga's concise exposition of the “Compendium of the Great Vehicle” chapter.

Relation to the whole — Fen 11 is the goal's cognitive excellence, which with fen 10's eliminative excellence makes up the fruit. Here the Saṃgraha gives only the four short cognition-names; the Cheng weishi lun, fascicle 10, later receives and develops them into the individual correspondence between eight consciousnesses and four cognitions.

Recensions and Parallels

"The cognition that is the fruit": Xuanzang 彼果智 / Paramārtha 智差別 / Buddhaśānta 智 (fen 1 “Recensions and Parallels” (a)).

The three-body names

position	Xuanzang T1594	Paramārtha T1593	Buddhaśānta T1592
dharma / self-nature	自性身	性身	真身
enjoyment / reward	受用身	應身	報身
transformation	變化身	化身	應身

The three recensions' three-body names cross over and are easily confused: Xuanzang's "enjoyment / transformation" ↔ Paramārtha's "response / manifestation" ↔ Buddhaśānta's "reward / response" — note especially that Buddhaśānta's 應身 (response-body) denotes the transformation body (Xuanzang's 變化), while Paramārtha's 應身 denotes the enjoyment body — same name, different referent; read by position, not by name. (Also in fen 1 “Recensions and Parallels” (b).) The base text follows Xuanzang.

The four cognitions across the three recensions

sequence (attained by transforming the consciousness-aggregate's support)	Xuanzang T1594〔0149c06〕	Paramārtha T1593〔智差別勝相品·0130a21〕	Buddhaśānta T1592
1	圓鏡	顯了	如鏡〔0110b03〕
2	平等	平等	憶持〔different name at this position〕
3	觀察	迴觀	觀見
4	成所作	作事	作事

The Saṃgraha itself uses only the short names 圓鏡 / 平等 / 觀察 / 成所作. The Cheng weishi lun, fascicle 10, later supplies the full names and eight-consciousness correspondences. Triṃśikā verses 29–30 discuss transformation of the basis and the uncontaminated realm but do not list the four cognition-names.

Canonical Foundations

No external citation in this chapter — throughout the author's own exposition (the three-body system) + many composed verses: the uddāna "mark, attainment, mastery, support, and sustaining, difference, qualities, depth, mindfulness, activity: illuminating the buddhas" · "since there is no self-grasping… neither one nor many" two verses (the three bodies' non-duality) · "the buddhas attain the five-natured joy…" two verses (the various buddha-abodes) · the long homage-verses series "compassion for all beings… homage" (0150a–0152a, praising the buddha's twenty-one / manifold qualities, one verse and one "homage" per quality). The closing colophon (0152a): "In the Abhidharma-mahāyāna-sūtra, the chapter 'Compendium of the Great Vehicle' — I, Asaṅga, have here completed my concise exposition. Mahāyānasaṃgraha, chapter the last" — self-attesting: ① this treatise is the exposition of the Abhidharma-mahāyāna-sūtra's 攝大乘品 chapter; ② the author names himself "Asaṅga" (阿僧伽; Xuanzang's byline renders it 無著菩薩造, the colophon keeping the transliteration). 〔The colophon is not a citation but the author's closing; the self-attestation must be preserved in translation.〕

The sūtra source — this treatise is the exposition of the Abhidharma-mahāyāna-sūtra's 攝大乘品, as its colophon states; no complete Chinese translation of that sūtra survives. Ancient commentaries: Vasubandhu T1595–97 · Asvabhāva T1598. The Cheng weishi lun, fascicle 10, gives a later synthesis.

Root-Treatise Exposition

Fen 11 establishes the three bodies and gathers the whole treatise. Because their names diverge across the three recensions, the bodies are aligned by position rather than by name.

The three bodies established (0149a) Root treatise. The self-nature body is the dharma-body and support of mastery over all dharmas; the enjoyment body rests on it and enjoys the pure land and Mahāyāna dharma-joy; the transformation body rests on it and enacts the eight phases. Commentaries. The recensions name the three as Xuanzang's self-nature / enjoyment / transformation, Paramārtha's nature / response / transformation, and Buddhaśānta's true / recompense / response. Buddhaśānta's "response body" corresponds to the transformation body, while Paramārtha's corresponds to the enjoyment body. Vasubandhu (T1597 0370a24ff.) reads the self-nature body plainly. Asvabhāva (T1598 0436a01ff.) adds that it is "not falsely posited," hence self-nature; is a support, hence body; and is dharma-nature itself or the support-place of all dharmas, hence dharma-body.
The five marks · five masteries · six sustainings (0149b–0150a) Root treatise. Among the dharma-body's five masteries, transforming the consciousness-aggregate's basis yields mastery in the mirror, equality, observation, and accomplishing cognitions; the six sustainings include transforming the ālaya to gain the dharma-body. Commentaries. The two commentaries follow the root on the dharma-body's qualities. The Cheng weishi lun, fascicle 10, later develops the eight-consciousness correspondences; that later allocation is not backfilled into the Saṃgraha.
The three bodies' identity-and-difference · qualities · homage (0150a–0152a) Root treatise. The three bodies are non-different in support, resolve, and activity, yet different through countless supporting bodies. The chapter enumerates the dharma-body's qualities and closes with homage verses praising the buddha's qualities. Commentaries. Both follow the root; Asvabhāva supplies fuller subheadings for the long qualities-enumeration.

Fen 11 establishes fruit-cognition through the three buddha-bodies: the self-nature body as support, and the enjoyment and transformation bodies arising in dependence on it; transformation of the consciousness-aggregate's basis yields mastery in four cognitions. The dharma-body's five marks and qualities conclude the ten eminent points.

Ancient Commentarial Readings

Vasubandhu's bhāṣya survives in Paramārtha T1595, Dharmagupta T1596, and Xuanzang T1597; Asvabhāva's upanibandhana survives in Xuanzang T1598. The three recensions differ in their names for the three bodies, while the six reasons the enjoyment body is not the self-nature body, the eight reasons the transformation body is not the self-nature body, and the dharma-body's five marks belong to the root text.

〔1〕 The word-formation 開合 of the "self-nature body / dharma-body" name

Asvabhāva (T1598 0436a01–05): gives a full word-formation gloss — "in the self-nature body, not falsely posited, hence 'self-nature'; that which is the support, hence 'body'; dharma-nature being itself the body, hence 'dharma-body'; or the support-place of all dharmas, hence dharma-body"; and on "the support of mastery over all dharmas," "that is, attaining mastery over all dharmas and being their support… or by karmadhāraya" — giving both readings of "dharma-body" (dharma-nature being itself the body / the support-place of all dharmas) plus the karmadhāraya grammar of "the support of mastery."
Vasubandhu (T1597 0370a24+): glosses the self-nature body = the Tathāgata's dharma-body, the support of mastery over all dharmas, more briefly (without the two-fold word-formation reading and the karmadhāraya gloss).
Difference. Asvabhāva supplies a word-formation analysis of self-nature, body, and dharma-body, gives two readings, and adds the karmadhāraya grammar; Vasubandhu glosses the terms directly.

Within the Xuanzang line, the two commentaries concur on the three-body structure, while Asvabhāva gives the fuller word-formation gloss. The Cheng weishi lun, fascicle 10, is a later reception of the four cognition-names.

Terminology

Keywords — the three buddha-bodies · the dharma-body · the dharma-body's five marks · transforming the consciousness-aggregate's basis to gain mastery in four cognitions · the ten masteries · non-abiding nirvāṇa · the homage verses.

Similes and Rhetoric

This chapter establishes fruit-cognition through the three bodies, five marks, five masteries, and six sustainings. The recorded root and commentaries give no central simile, so none is supplied here.

Cross-Reading and Reception

Cheng weishi lun fasc. 10 (T1585): receives the Saṃgraha's four short names and develops the eight-consciousness correspondences, three bodies, and four nirvāṇas.
Triṃśikā v. 30: "this is the uncontaminated realm, inconceivable, good, permanent, the blissful liberation-body, the great sage called dharma" ↔ fen 11's permanent, inconceivable dharma-body.
Fen 2: transforming the ālaya to gain the dharma-body (one of the six sustainings) ↔ fen 2's support-of-the-knowable at the fruit-stage transformation.
Fen 10: fruit-cessation (transformation) / eliminative excellence ↔ fen 11's fruit-cognition / cognitive excellence, the two together being the "fruit."

Textual Location

Xuanzang T31n1594 · fen 11 (Cognition that is the Fruit) 0149a17–0152a17 (fasc. 3; final verse through 0152a15, colophon 0152a16–17) · Asaṅga, tr. Xuanzang.
Paramārtha T31n1593 · Chapter on the Differentiation of Cognition (fasc. 3).
Buddhaśānta T31n1592 · fasc. 3.
Commentary loci: T1597 0370a20 (rest 0374a07) · T1598 0435c19 · T1595 〈Cognition-Distinction chapter 10〉 0249b15 (sub-2 0254c08 · sub-3 0263a06) · T1596 〈Cognition division 10〉 0312c01 (sub-2 0315a07).

攝大乘論 第十一分 彼果智分

十一 彼果智分 〔T31 0149a17〕

一、總提：彼果智的殊勝，在於佛的三身

二、一首總綱偈：列出法身要講的十門

三、法身的『相』：略有五相

四、法身的『證得』：最初怎樣證得法身

五、法身的『自在』：由五種而得自在

六、法身的『依止』：由三處應知依止

七、法身的『攝持』：由六種佛法所攝持

八、法身是有異還是無異

九、法身的『德』：與哪些功德相應

十、法身的『甚深』：十二種甚深

十一、法身的『念』：菩薩由七種念修「念佛法身」

十二、清淨佛土的相：十八種圓滿

十三、法身的『業』：諸佛法界恆作五業

十四、何以說『一乘』

十五、諸佛同一法身，何以又有多佛

十六、佛是否畢竟入涅槃

十七、何故受用身不即是自性身

十八、何因變化身不即是自性身

十九、二身無常，何以經說「如來身常」

二十、變化身何以非畢竟住

二十一、法身本來無量，何須更作功用

卷末 尾題

1. The opening summary: the excellence of the fruit of cognition lies in the buddha's three bodies

2. A summary verse: naming the ten aspects of the dharma-body to be treated

3. The "characteristic" of the dharma-body: it has, in brief, five marks

4. The "attainment" of the dharma-body: how the dharma-body is first attained

5. The "mastery" of the dharma-body: it attains mastery by five kinds

6. The "support" of the dharma-body: its support should be known through three points

7. The "upholding" of the dharma-body: it is upheld by six kinds of buddha-dharma

8. Whether the dharma-body is differentiated or undifferentiated

9. The "merit" of the dharma-body: with which merits it is endowed

10. The "profundity" of the dharma-body: twelve kinds of profundity

11. The "recollection" of the dharma-body: a bodhisattva recollects the buddha's dharma-body by seven recollections

12. The marks of the pure buddha-land: eighteen kinds of perfection

13. The "activity" of the dharma-body: the buddhas' dharma-realm constantly performs five activities

14. Why "one vehicle" is spoken of

15. The buddhas share one dharma-body, so why are there many buddhas

16. Whether the buddha finally enters nirvāṇa

17. Why the enjoyment body is not the self-nature body

18. By what reasons the transformation body is not the self-nature body

19. The two bodies are impermanent, so why does the scripture say "the Tathāgata's body is constant"

20. Why the transformation body does not finally abide

21. The dharma-body is from the first measureless, so why must further effort be made

Closing Colophon

經論宗依

一、一佛三身——先把佛的『樣子』立起來

二、法身是什麼樣的？——五個特徵

三、法身有依處、有事業——它不是抽象的理體

四、三身為什麼不是一個？——受用身、變化身，都不就是法身

五、佛的『甚深』——用一連串弔詭，指向不可思議

六、菩薩怎麼憶念佛的法身？——七種念

七、佛住在哪裡？——清淨佛土的十八圓滿

八、法身的功德——德相，與『歸禮十六頌』

九、終章末了的幾個大哉問

十、最後一答——法身無始，為什麼仍須功用？

結語——路，到此走完了

承衍

Scriptural and Commentarial Ground

I. One Buddha, Three Bodies — First Establishing the "Look" of a Buddha

II. What Is the Dharma-Body Like? — Five Characteristics

III. The Dharma-Body Has a Dwelling and Has Work — It Is Not an Abstract Principle-Substance

IV. Why Are the Three Bodies Not One? — Neither the Enjoyment Body Nor the Transformation Body Is the Dharma-Body

V. The Buddha's "Profundity" — Pointing Toward the Inconceivable Through a String of Paradoxes

VI. How Does a Bodhisattva Recollect the Buddha's Dharma-Body? — Seven Recollections

VII. Where Does the Buddha Dwell? — The Eighteen Perfections of the Pure Land

VIII. The Virtues of the Dharma-Body — The Virtue-Marks, and the "Sixteen Verses of Homage"

IX. The Great Questions at the Close of the Final Chapter

X. The Last Answer — The Dharma-Body Is Beginningless; Why Is Effort Still Required?

Conclusion — The Road, Here, Is Walked to Its End

Later Reception

科判定位

異譯·平行對勘

經論宗依

本論釋要

諸家異釋

術語

譬喻·修辭

互讀·承衍

攝大乘論第十一分　彼果智分

十一彼果智分　〔T31 0149a17〕

卷末　尾題