大般涅槃經義記 6.100

6.100

第二約就如來法身宣說有得，句亦有三：一解偈中「本有今無」，本時但有父母生身，無佛法身，此乃如來法、報兩身通名法身，望佛報身無體故無，望佛法身未顯故無；二釋偈中「本無今有」；三「若沙門」下釋三世有無是處義，本時所有生死之身，三世恒有，無是處故，佛今斷除，此明有斷，即顯本昔所無法身三世常無，無是處故佛今得之，此明有得。

Second, attainment is declared in terms of the Tathāgata's dharmakāya, also in three clauses: First, explaining "originally having, now lacking" in the verse: originally having only the physical body born of father and mother, lacking the Buddha's dharmakāya. This refers to the Tathāgata's dharma and reward bodies being collectively called the dharmakāya; with respect to the Buddha's reward body, it is lacking because it has no substantial entity; with respect to the Buddha's dharmakāya, it is lacking because it has not yet been revealed. Second, explaining "originally lacking, now having" in the verse. Third, from "if a śramaṇa" onward, explaining the meaning of there being no such possibility throughout the three times: the body of birth-and-death possessed originally cannot possibly exist constantly throughout the three times, and so the Buddha has now severed and eliminated it—this explains that there is severance; which demonstrates that the dharmakāya originally lacking in the past cannot possibly be constantly non-existent throughout the three times, and so the Buddha has now attained it—this explains that there is attainment.