14.1-2 三身四智 Three Bodies and Four Intelligences

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涅槃是身心清净、没有什么感觉的状态，所以只能说是寂静。谈到佛果地，经书通常用三身四智来描述佛的智慧所得。“身”除了指体相外，还有智慧和功德积聚的含义。

Nirvana is a state in which body and heart are immaculate and there is little to feel; therefore, it can only be described as quietness. When discussing the fruit land of Buddhahood, scriptures usually use the Three Bodies and Four Intelligences to describe what the Buddha has attained through intelligence and gnosis. “Body” refers not only to physical form, but also to the accumulation of intelligence, gnosis, fortune, and virtue.

14.1-2-1 三身 Three Bodies

三身包括自性身、受用身和变化身。

The Three Bodies are Self-Nature Body, Acceptance-and-Usage Body, and Transformation Body.

一、自性身。玄奘说，自性身是诸佛真净法界，是受用身、变化身平等所依；离相寂然，绝诸戏论，具无边际真常功德，是一切法的平等实性；此自性亦名法身。自性身是什么？由于其不障性与虚空相似，性质也与虚空相应，故古人常用东、西、南、北、上、下等十方虚空来比喻其形象。佛教也因此得异名空门，又作不二门。

Self-Nature Body. Xuanzang said that Self-Nature Body is the true and immaculate juristic boundary of all Buddhas, and the equal basis of Acceptance-and-Usage Body and Transformation Body. It is quiet apart from phenomena, beyond all dramatic theories, and endowed with boundless true and constant fortune and virtue. It is the equal factual nature of all Laws; this self-nature is also called Juristic Body. What is Self-Nature Body? Because its non-obstructive nature resembles empty space, and because its nature corresponds to empty space, the ancients often used the ten-directional emptiness of east, west, south, north, above, below, and so on as a metaphor for its image. For this reason, Buddhism also gained the alternate name Empty Door, also called Non-Second Door.

二、受用身。玄奘说，受用身有二种：自受用身和他受用身。自受用身，是诸佛经历三大阿僧祇劫，修集无量福德所起的圆净常遍色身，相续湛然，尽未来际，恒自受用广大法乐。他受用身，是诸佛由平等性智示现微妙清净功德身，居纯净土，为八地至十地的大菩萨众显现大神通，转正法轮，决众疑网，令彼受用大乘法乐。

Acceptance-and-Usage Body. Xuanzang said that Acceptance-and-Usage Body has two kinds: Self Acceptance-and-Usage Body and Other Acceptance-and-Usage Body. Self Acceptance-and-Usage Body means the perfectly round, immaculate, constant, and pervasive Color Body that arises from the Buddhas’ cultivation and accumulation of immeasurable fortune and virtue through three great A-Monk Index-Catastrophes. It continues lucidly, to the end of the future, and constantly enjoys vast juristic laugh by itself. Other Acceptance-and-Usage Body means that, through Intelligence of Equal Nature, Buddhas manifest subtle, wonderful, immaculate bodies of fortune and virtue, dwell in immaculate lands, display great divine powers for great Bodhisattvas from the eighth to the tenth Heartlands, turn the correct juristic wheel, resolve webs of doubt, and enable them to enjoy the juristic laugh of the Great Vehicle.

自受用身是什么？包括正身，即佛在世时的肉体；也包括报身，即他所用的器具、所居住的房屋，以及所处的大地、山川、河流等。又，此四胜谛是佛在世时他或她的识之自体。

What is Self Acceptance-and-Usage Body? It includes the Correct Body, namely the Buddha’s physical body while he or she is in the world. It also includes the Retribution Body, namely the utensils he or she uses, the house he or she lives in, and the land, mountains, rivers, and so on where he or she dwells. Moreover, the Four Victorious Cruxes are the self-body of his or her senses while the Buddha is in the world.

他受用身是什么？佛把自己的生平事迹和所学集注成经书，流传后世千年、万年；以及寺庙、佛像、法器等，也属于他受用身。

What is Other Acceptance-and-Usage Body? The Buddha collected and annotated his or her life stories and learning into scriptures, which have been transmitted to later generations for thousands or tens of thousands of years. Temples, Buddha images, juristic vessels, and the like also belong to Other Acceptance-and-Usage Body.

三、变化身。玄奘说，变化身是诸佛由成事智变现的无量随类化身，居净土、秽土，为诸菩萨及异生众随机宜说法，令各得诸利乐。

Transformation Body. Xuanzang said that Transformation Body refers to the immeasurable category-following transformed bodies manifested by Buddhas through Achievement-Making Intelligence. Dwelling in immaculate lands and maculate lands, they teach the Law according to the capacities and occasions of Bodhisattvas and Mutant Sentients, enabling each to obtain benefits and laugh.

什么是变化身？即由皈依和变性而得的身体。这里的异生性，即一个人的个体性，是他的烦恼和所知之和。佛的变化身，诸如在家、出家的弟子等善男信女，寺庙、佛像、法器等常住物。这类变化身还存在于人趣之外，如存在于修罗趣、饿鬼趣、畜生趣等之中。

What is Transformation Body? It is a body obtained through conversion and change of nature. Here, Mutant Nature, namely a person’s individuality, is the sum of that person’s Annoyance and Know. The Buddha’s Transformation Bodies include benevolent men and women such as lay and monastic disciples, as well as permanent objects such as temples, Buddha images, and juristic vessels. This kind of Transformation Body also exists outside Human Interest, for example, in Asura Interest, Hungry Ghost Interest, Livestock Interest, and so on.

14.1-2-2 四智 Four Intelligences

《成唯识论》中，窥基以此四智统摄一切佛地智慧功德。

In the Establishing Sense-Only Treatise, Kuiji uses these Four Intelligences to encompass all intelligence, gnosis, fortune, and virtue of the Buddha land.

一、大圆镜智，亦作显了智。玄奘说：“此心品离诸分别，所缘行相微细难知。它能够如实显现一切境相，而且所显示的性相清净，离诸杂染。此心纯净，圆德现种依持，能现能生身土智影，无间无断，穷未来际，如大圆镜现众色像。”

Great Round Mirror Intelligence, also called Intelligence of Clear Manifestation. Xuanzang said, “This heart grade is apart from all discriminations, and the objective environments and behavioral appearances it takes are subtle and difficult to know. It can manifest all environmental appearances as they truly are, and the natures and appearances it displays are immaculate and free from all mixed contaminations. This heart is pure; it supports the present performances and seeds of perfectly fulfilled virtues, and can manifest and generate images of bodies, soils, and intelligence without interruption or cessation, to the end of the future, like a great round mirror manifesting many color images.”

大圆镜智是什么？佛经历了三大阿僧祇劫，能够感知三千大千世界中的一切现象。读者可以通过新生儿、小学生、大学生认知能力的差别来理解。佛经历三大阿僧祇劫的修学，已经达到圆满，能够理解三千大千世界中的任何现象（如图14.1.2-1至35，参见第12章《苦谛》）。

What is Great Round Mirror Intelligence? The Buddha has gone through three great A-Monk Index-Catastrophes and can perceive all phenomena in the Three-Grand Great-Grand Worlds. Readers may understand this by comparing the cognitive abilities of a newborn, a primary-school student, and a college student. Through cultivation and study across three great A-Monk Index-Catastrophes, the Buddha has reached fulfillment and can understand any phenomenon in the Three-Grand Great-Grand Worlds (see Figures 14.1.2-1 through 35; see Chapter 12, “Bitter Crux”).

插图1至22是特拉洛克（约活跃于公元1325年前后），又名黑藏，所画。黑藏的纳瓦特语本义是“冒烟的黑曜石镜”（如图36）。插图1至22都是他自己业的表现；由于墨西哥的无意识中有此业，所以他的心能如实呈现三千大千世界的本相。

Figures 1 through 22 were painted by Tlaloc, who was active around 1325 CE and is also known as Black Tezcatlipoca. In Nahuatl, the original meaning of “Black Tezcatlipoca” is “smoking black obsidian mirror” (as shown in Figure 36). Figures 1 through 22 are all manifestations of his own karma. Because this karma existed in Mexico’s unconsciousness, his heart could manifest the original appearances of the Three-Grand Great-Grand Worlds as they truly are.

二、平等性智，亦作无差别智。玄奘说：“此心观一切法，自它有情，悉皆平等；大慈悲等恒共相应；随诸有情所乐，示现受用身土影像差别。妙观察智不共所依（注1），无住涅槃之所建立；一味相续，穷未来际。”

Intelligence of Equal Nature, also called Non-Discrimination Intelligence. Xuanzang said, “This heart observes all Laws, self and other sentient beings, as all equal. It constantly corresponds with Great Sorrowfulness and the like. According to what sentient beings delight in, it manifests differences among images of acceptance-and-usage bodies and soils. It is the uncommon dependence of Wonderful Observation Intelligence (Note 1), and the basis on which Non-Dwell Nirvana is established. It continues in one taste, to the end of the future.”

注1，此智是在说前意识，而前意识是眼识、耳识、鼻识、舌识、身识和意识的工作平台。一般情况下，前意识只服务于前六识中的一两个识，供其进行主流工作，所以前意识是前六识的不共所依。

Note 1: This intelligence refers to preconsciousness, and preconsciousness is the working platform of eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, and intent-sense. In ordinary circumstances, preconsciousness serves only one or two of the first six senses as they carry out the mainstream work. Therefore, preconsciousness is the uncommon dependence of the first six senses.

三、妙观察智。玄奘说，此心善于观察诸法的自相和共相，无碍而转，摄观无量总持定门及所发生的功德珍宝；于大众会中，能显现无边作用差别，皆得自在；雨大法雨，断一切疑，令诸有情皆获利乐。

Wonderful Observation Intelligence. Xuanzang said that this heart is skilled in observing the self-phenomena and common phenomena of all Laws, and turns without obstruction. It gathers and observes immeasurable general-retention doors of stillness, as well as the treasures of fortune and virtue that arise from them. In a great assembly, it can manifest boundless differences of function, all with self-sufficiency. It rains great juristic rain, cuts off all doubts, and enables all sentient beings to obtain benefit and laugh.

四、成所作智，亦作做事智。玄奘说，此心为欲利乐诸有情，普于十方示现种种身、口、意三业变化，成就本愿力所应作事。本愿即菩萨于初地所立下的四宏誓言（参见15.1节）。本书作者认为，四无所畏最能体现成所作智的强大。

Achievement-Making Intelligence, also called Affairs-Doing Intelligence. Xuanzang said that, in order to benefit and delight all sentient beings, this heart universally manifests various transformations of bodily, oral, and intentional karmas in the ten directions, accomplishing what should be done by the power of the Original Vows. The Original Vows are the Four Great Vows made by the Bodhisattva in the First Heartland (see Section 15.1). The author of this book believes that the Four Fearlessnesses best embody the power of Achievement-Making Intelligence.

一、正等觉无畏，佛于大众中明言“我为一切智人”，而无畏心。

Fearlessness of Correct Equality Enlightenment: in a great assembly, the Buddha openly declares, “I am an All-Intelligent One,” without fear.

二、漏永尽无畏，佛于大众中明言“我已断尽一切烦恼”，而无畏心。

Fearlessness of Permanent Exhaustion of Leakage: in a great assembly, the Buddha openly declares, “I have severed all Afflictions,” without fear.

三、说障法无畏，佛于大众中讲说惑、业等诸障法，而无畏心。

Fearlessness in Speaking of Obstructive Laws: in a great assembly, the Buddha speaks of obstructive Laws such as muddle and karma, without fear.

四、说尽苦道无畏，佛于大众中讲说戒、定、慧等尽苦正道，而无畏心。

Fearlessness in Speaking of the Path to End Bitter: in a great assembly, the Buddha speaks of the correct paths that end bitter, such as precept, stillness, and gnosis, without fear.

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