金光明經文句記 1.136

1.136

三、「釋論」下，約說證釋，二：初、引論；二、「今明」下釋成。本有之法，妙真俗中，而為其相。智稱其解，即法報冥，故曰如也。稱此如說，是應身被機，故名來也。前約悲智，其義猶總。今明解說三諦法相釋於如來，義無不盡。三諦法相，即三法身，法身圓也；稱此而解，即三般若，報身圓也；稱此而說，即三解脫，應身圓也。以今望前，非無區別。

Third, from "The Commentary" below, interpreting in terms of preaching and realization, in two parts: first, citing the commentary; second, from "Now explaining" below, explaining and establishing it. The originally existent dharma has its characteristics in the wondrous true, conventional, and middle [truths]. When wisdom accords with this understanding, the Dharma and Reward bodies merge; hence it is called "thusness". Speaking in accord with this thusness is the Response body instructing capacities; hence it is called "coming". The earlier [interpretation] in terms of compassion and wisdom was still general in its meaning. Now, explaining the characteristics of the three truths to interpret Tathāgata leaves nothing unexpressed. The characteristics of the three truths are the three Dharma-bodies, the perfection of the Dharma-body; understanding in accord with this is the three prajñās, the perfection of the Reward-body; speaking in accord with this is the three liberations, the perfection of the Response-body. Comparing the present with the previous, there is indeed a distinction.