法華遊意 1.87

1.87

就釋迦應身，必備此三，初則法身不二、迹身不一，未知不二之身為有生滅為無生滅？故次明法身無生滅、應身有生滅。雖明法身無生滅、應身有生滅，未知釋迦為始證法身、為久證法身？故第三次明久近。一切諸佛多具前二義，釋迦則具足有三句。

With respect to Śākyamuni’s sambhogakāya, these three must be present. First, the dharmakāya is non-dual, and the trace bodies are not one; yet it is not known whether the non-dual body has arising and ceasing or is without arising and ceasing. Therefore he next clarifies that the dharmakāya is without arising and ceasing, while the sambhogakāya has arising and ceasing. Although he clarifies that the dharmakāya is without arising and ceasing and the sambhogakāya has arising and ceasing, it is not known whether Śākyamuni newly realized the dharmakāya or realized the dharmakāya long ago. Therefore, thirdly, he clarifies long ago and recent. All buddhas mostly possess the former two meanings, whereas Śākyamuni fully possesses all three clauses.