大方廣佛華嚴經隨疏演義鈔 69.71

69.71

疏「七知法身」中，文二：先通揀濫，謂第六智身及此法身，對上如來身上十身中智身法身以料揀耳。後「文有五」下，別釋。「一法身」者，前佛中取法，此法中取佛，為門各異也。「揀理異事」下，遮難。難云：若是平等法身，應名第一義智所知。故為此答：第一義智無分別故，亦猶相見道中觀非安立諦，而是後得智攝。

In the Commentary under "seven, knowing the dharmakāya", the text has two parts: first, it generally eliminates confusion, meaning that the sixth cognitive body and this dharmakāya are weighed and evaluated in contrast to the cognitive body and dharmakāya among the ten bodies of the Tathāgata's body above. Then, from "the text has five" onward, it explains them individually. Regarding "first, the dharmakāya": previously, among the buddhas, one took phenomena; here, among phenomena, one takes the buddha—the approaches are each different. From "distinguishing principle from phenomena" onward, it wards off an objection. The objection says: If it is the equal dharmakāya, it should be called an object known by ultimate-truth cognition. Therefore, this answer is given: because ultimate-truth cognition is free from conceptual differentiation, it is just like contemplating non-established truth on the path of seeing of characteristics, which nevertheless is encompassed within subsequent cognition.