三身

trikāya. [lang id =1028]三寶身 The threefold body or nature of a Buddha, i.e. the [lang id =1028]法, [lang id =1028]報, and [lang id =1028]化身, or (sa) dharmakāya, (sa) sambhogakāya, and (sa) nirmāṇakāya. The three are defined as [lang id =1028]自性, [lang id =1028]受用, and [lang id =1028]變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the (sa) trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled [lang id =1028]法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is [lang id =1028]報身; c.f. [lang id =1028]三賓, the embodiment of purity and bliss; Śākyamuni is [lang id =1028]化身 or Buddha revealed. In the esoteric sect they are [lang id =1028]法 Vairocana, [lang id =1028]報 Amitābha, and [lang id =1028]化 Śākyamuni. The [lang id =1028]三賓 are also [lang id =1028]法 dharma, [lang id =1028]報 saṅgha, [lang id =1028]化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other.

(1) [lang id =1028]法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the (sa) dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the [lang id =1028]真如 the (sa) tathāgatagarbha, the (sa) bhūtatathatā. According to the Huayan (Kegon) School it is the [lang id =1028]理or noumenon, while the other two are[lang id =1028]氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection ((sa) saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own [lang id =1028]法身; e.g. in the (sa) dharmakāya aspect we have the designation Amitābha, who in his (sa) saṃbhogakāya aspect is styled Amitāyus.

(2) [lang id =1028]報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) [lang id =1028]自受用身 for his own bliss, and (b) [lang id =1028]他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's (sa) dharmakāya is attained, by bodhisattva-merits his (sa) saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the (sa) trikāya. Moreover, (sa) trikāya is not divided, for a Buddha in his [lang id =1028]化身 is still one with his [lang id =1028]法身 and [lang id =1028]報身, all three bodies being co-existent.

(3) [lang id =1028]化身; [lang id =1028]應身; [lang id =1028]應化身 (sa) nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men.

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又作三佛身， 身者聚集之義， 聚集諸法而成身， 故理法之聚集稱為法身， 智法之聚集稱為報身， 功德法之聚集稱為應身。 又作法身佛、 報身佛、 應身佛。 《解深密經》卷五所說三身， 為法身、 解脫身、 化身。 其中化身指八相示現之身；解脫身指五分法身；法身指於諸地波羅蜜多， 善修出離轉依成滿之妙果。 蓋五分法身， 聲聞獨覺亦可得之， 故單就此身而言， 二乘與如來無異。 梁譯《攝大乘論釋》卷十三載： ‘二乘道究竟果， 名解脫知見。 二乘解脫知見中無三身， 菩薩解脫知見中有三身差別。 何以故？ 二乘不能滅智障， 無一切智故， 不得圓滿清淨法身， 無大慈悲， 不行利益他事故， 無應化兩身。’ 故知二乘之解脫身， 無法身及應、 化等身。

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﹝出金光明經玄義﹞ 身即聚集之義， 謂聚集諸法而成身也。 所謂理法聚名法身， 智法聚名報身， 功德法聚名應身。 （理法聚名法身者， 謂聚集法性之法而成此身也。 智法聚名報身者， 智即能契法性之智， 智與法性相合而成此身也。 功德法聚名應身者， 由智契理， 聚集一切功德之法， 起用化他， 隨機應現， 而成此身也。 ） 〔一、 法身〕， 謂始從初住， 顯出法性之理， 乃至妙覺極果， 理聚方圓， 是名法身。 （初住者， 即十住位中初之一住也。 妙覺者， 自覺覺他， 覺行圓滿， 不可思議， 故名妙覺。 理聚方圓者， 妙覺所證， 法性之理方始圓滿也。 ） 〔二、 報身〕， 謂始從初住， 終至妙覺極果， 智聚方圓； 由智契理， 報得此身， 故云報身。 〔三、 應身〕， 謂始從初住， 終至妙覺極果， 功德法聚方圓， 故能隨機應現， 說種種法， 度諸眾生， 故名應身。

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法身、 報身、 應身。 法身又名自性身， 或法性身， 即常住不滅， 人人本具的真性， 不過我們眾生迷而不顯， 佛是覺而證得了； 報身是由佛的智慧功德所成的， 有自受用報身和他受用報身的分別， 自受用報身是佛自己受用內證法樂之身， 他受用報身是佛為十地菩薩說法而變現的身； 應身又名應化身， 或變化身， 即應眾生之機緣而變現出來的佛身。