說無垢稱經疏 1.30

1.30

問：此三身中，何身所攝？答。准處施化，即是化身。菩薩在中，持髻復言：「我見土淨。」故知通是他受用佛。應化非真亦非說法者，推功歸本即是法身。應物之身不能獨起，必由化生，通自受用。但以由機不同、一處見異，不可定言化報之體。准處言之，定是化佛。故下經言「釋迦如來隱覆無量尊貴功德，為欲度斯下劣人故，是故現此雜穢土耳。」故知是化。今顯主尊法必殊勝，故初經首置薄伽梵。

Question: Among these three bodies, by which body is he subsumed? Answer: In accordance with the place where conversion is enacted, he is the nirmāṇakāya. Bodhisattvas were in their midst, and Śikhin further said: 'I see that this land is pure.' Therefore we know it also applies to the parasambhoga-buddha. As for the reflection-and-transformation being neither real nor the expounder of the Dharma, if one traces the effect back to the root, it is the dharmakāya. A body responding to beings cannot arise alone; it necessarily originates from transformation, and applies to the svasaṃbhoga-kāya. However, because beings' capacities differ, what is seen in one place is different; one cannot definitively designate it as the substance of either transformation or reward. Speaking in accordance with the location, it is definitively the transformation buddha. Therefore the sūtra below says: 'Śākyamuni Tathāgata concealed his immeasurable, noble merits, and in order to deliver these lowly persons, he manifested this mixed, impure land.' Therefore we know it is a transformation. Now, to show that the master is venerable and the Dharma is necessarily extraordinary, 'Bhagavat' is placed at the head of the sūtra.