法華文句記 9.163

9.163

義有通別，通義可爾，別則不然。彼通云身，故云十身盧舍那也。別釋如來，故不應云業報佛國土佛等。若欲通收彼經十身，應開為四，則以化身攝於業報，智即報身，虛空屬法，餘皆化攝。故知此經亦立多身，則〈妙音〉、〈觀音〉三十三身、十法界身，或己或他即其事也。況今釋品如來之名，故但可二三，諸教定故、消名便故。復釋本迹方在今品，故知今品即是本地二三如來。

Meanings have general and specific aspects. In terms of the general meaning, that is so; in terms of the specific, it is not. That [sūtra] speaks generally of bodies, and therefore speaks of the ten-bodied Rocana. Here it specifically explains “Tathāgata,” and therefore should not speak of the karmic retribution buddha, the land buddha, and so forth. If one wishes to subsume the ten bodies of that sūtra generally, they should be expanded into four: the transformation body subsumes the karmic retribution [buddha], wisdom is the saṃbhogakāya, space belongs to the dharmakāya, and the rest are subsumed under the transformation [body]. Hence we know this sūtra also posits multiple bodies: the thirty-three bodies in [the chapters on] Gadgadasvara and Avalokiteśvara, and the bodies of the ten dharma realms, whether self or other, are precisely this. How much more so when now explaining the name “Tathāgata” in the chapter title, where it can only be two or three, because the various teachings have fixed it and it is convenient for interpreting the name. Furthermore, explaining origin and traces only occurs in the present chapter; hence we know that the present chapter refers precisely to the two or three Tathāgatas of the ground of origin.