金剛經纂要刊定記 2.58

2.58

真應二果者。然諸經論皆說三身，此中唯明二者，已合攝故。言三身者，即法、報、化。如權宗所說：法身是理，無漏無為，報身是智，轉識所成，有為無漏雖證於理，智且非理，如日舍空。由是理智分為二也。化身是影固宜不同，由此說佛有三身也。今言二者，法報合故，以智即是理，如光即珠，是故合說為真身也。如《淨名經》云：「佛身無為不墮諸數」，豈言報體是有為耶！又《涅槃經》云：「若人言如來同有為者，死入地獄。」是故此中不說於三，但言二也。故《智論》云：「佛有二身：一真身，二應身。」亦云生身應身，皆化身也。

"The two fruits, the true and the responsive": Various sūtras and treatises all speak of three bodies; here only two are explained because they have already subsumed them together. As for the three bodies, they are the dharma, reward, and transformation [bodies]. As taught in the provisional teachings: the dharmakāya is principle, untainted and asaṃskṛta; the saṃbhogakāya is wisdom, formed by the transformation of consciousness, saṃskṛta and untainted, and although it realizes principle, wisdom is yet not principle, like the sun resting in the sky. Thus principle and wisdom are divided into two. The nirmāṇakāya is a shadow and naturally must be different; hence it is said that the Buddha has three bodies. Here speaking of two is because the dharma and reward are combined: since wisdom is precisely principle, like the radiance being the jewel itself, they are collectively spoken of as the true body. As the Vimalakīrtinirdeśa says: "The Buddha's body is asaṃskṛta and does not fall into categories"; how could one say the reward essence is saṃskṛta! Furthermore, the Mahāparinirvāṇa Sūtra says: "If someone says the Tathāgata is identical with the saṃskṛta, upon death they will enter hell." Therefore here we do not speak of three, but only of two. Thus the Mahāprajñāpāramitopadeśa says: "The Buddha has two bodies: first, the true body; second, the responsive body." It also says the birth body and the responsive body are both transformation bodies.