金光明經文句記 2.159

2.159

二、「隨順」下，隨世俱立。眾生若有得益因緣，即須隨世立諸名相。非唯應佛立身壽量，法報亦乃可論此三。須知無三，不減一法；雖立三三，不增一法。良以有無皆法界故，故真無俗有、真有俗無皆是悉檀，令於三身得四益也。此文分二：初、列三身各三。二、釋三佛三義，二：初、約義分別；二、據理融即。分別且從修二性一，令義易明。法是本覺、報是始覺，始本一合方有應用。一往似縱，說者應以次融即文非縱非橫，妙會此義，令其聞者識圓三身。文分三：初、「法身」下，法佛，二：初、別釋，三：初、身。始覺報智依本覺成，故以法性而為師軌。究論始本唯是一覺，故云還以法性為身。是故馬鳴歸命三寶，即以佛身及體相等而為法寶。此身等者，非分段變易色質心智三科所攝、乃是常住五陰等法聚以為身。此法無相不可說示、為眾生故彊名法身。

Second, from "Conforming [to the mundane]" onward: they are mutually established in accordance with the mundane. If sentient beings have the causes and conditions to attain benefit, one must conform to the mundane and establish various names and characteristics. Not only does the response Buddha establish a body and a lifespan, but in the dharma and reward [bodies] one may also discuss these three. One should know that when there are no three, not a single dharma is subtracted; though the three [bodies with] three [aspects each] are established, not a single dharma is added. This is truly because both being and non-being are the Dharma realm; therefore, ultimate non-existence with conventional existence, and ultimate existence with conventional non-existence, are all siddhāntas, causing one to attain the four benefits regarding the three bodies. This passage has two parts: first, listing the three [aspects] of each of the three bodies; second, explaining the three meanings of the three Buddhas, which has two parts: first, distinguishing them in terms of their meanings; second, their integration and identity based on principle. As for the distinction, it temporarily proceeds from two cultivation [aspects] and one nature [aspect], so that the meaning is easily clarified: the Dharma [body] is original awakening; the reward [body] is initial awakening; only when initial and original [awakening] unite as one is there response function. At first glance it seems vertical, but the speaker should use the subsequent passage on integration and identity—neither vertical nor horizontal—to wonderfully understand this meaning, enabling the listeners to recognize the complete three bodies. The text has three parts: first, from "Dharma body" onward: the Dharma Buddha, having two parts: first, separate explanation, having three parts: first, the body. The reward wisdom of initial awakening is completed by relying on original awakening, and therefore takes the dharma-nature as its master and guide. In ultimate terms, initial and original [awakening] are only a single awakening, and thus it says that it in turn takes the dharma-nature as its body. For this reason, when Aśvaghoṣa takes refuge in the Three Jewels, he takes the Buddha's body, essence, and characteristics as the Dharma Jewel. This body and so forth are not subsumed under the three categories of form-matter, mind-wisdom, of either fragmentary or transformative [samsāra], but are an aggregation of the ever-abiding five aggregates and other dharmas taken as the body. This dharma has no mark and cannot be described or shown; for the sake of sentient beings it is forcefully named the Dharma body.