金光明經文句記 2.174

2.174

初義者，上所說報但論冥法，即自受用也。金明垂應，以他受用常住之應，對於生身無常之應，示二迹用。是故雙明身非身等，身即生身，有分齊相，故名為身；非身是報，無分齊相，故曰非身。《小般若》云「佛說非身，是名大身。」大身者，乃他受用身也。無分齊身，其壽則常，故無量也；有分齊身，壽則無常，故有量也。此二應用，乃依真中二理而住，機依事業二識而見。住理，廣如〈序品〉疏文辨之。二識，委在《起信論》明。論意要在事識見則取色分齊，故名應佛；業識見則離分齊相，故是報身。行者應知常身無量，通應三土；無常有量，但應同居。所以者何？蓋實報機分證，論見他受用身方便土人唯稟別圓，所見佛相雖小優降，然匪生身悉是報佛。若同居土，具四教機，稟別圓者能覩報佛。故《法華》明常在靈山，《華嚴》說法盡未來際，及諸大乘即於應相見是法性尊特之身，故知常身遍應三土。若無常身，唯應同居，逗藏通機及凡夫眾也。

As for the first meaning: what was explained above as the reward only discussed merging with the Dharma, which is the self-enjoyment [body]. The Suvarṇaprabhāsa projects responses, contrasting the permanent response of other-enjoyment with the impermanent response of the physical body to show two trace functions. Therefore, it explains both "body" and "non-body" and so forth: "body" is the physical body, which has delimited marks, and is therefore called "body"; "non-body" is the reward [body], which has no delimited marks, and is therefore called "non-body." The Small Prajñā says: "The Buddha spoke of non-body, which is called the great body." The "great body" is the other-enjoyment body. The non-delimited body has a permanent lifespan, and is therefore measureless; the delimited body has an impermanent lifespan, and is therefore measured. These two response functions dwell based on the two principles of truth and the middle, while capacities perceive them based on the phenomenon-consciousness and the karma-consciousness. Dwelling in principle is distinguished at length in the commentary on the "Introductory Chapter." The two consciousnesses are explained in detail in the Awakening of Faith. The point of the treatise is primarily that when perceived by the phenomenon-consciousness, one grasps form-delimitation, which is therefore called the response Buddha; when perceived by the karma-consciousness, it is free from delimited marks, and is therefore the reward body. Practitioners should know that the permanent, measureless body responds comprehensively to the three lands; the impermanent, measured body responds only to [the land of] common abode. Why is this? Because for the capacity of the real reward [land] to partially realize [the truth], they are said to see the other-enjoyment body; those in the expedient land solely receive the separate and perfect [teachings], and although the Buddha-characteristics they perceive have slight superiority and inferiority, they are not the physical body but are entirely the reward Buddha. In the land of common abode, capacities of the four teachings are present; those who receive the separate and perfect teachings are able to behold the reward Buddha. Therefore, the Saddharmapuṇḍarīka Sūtra clarifies that he is ever on Vulture Peak, the Avataṃsaka expounds the Dharma exhausting future kalpas, and various Mahāyāna sūtras perceive right within the response marks that this is the exalted and distinctive body of dharma-nature; thus we know that the permanent body responds throughout all three lands. As for the impermanent body, it responds only to common abode, adapting to the capacities of the Tripiṭaka and shared [teachings] and the assembly of ordinary beings.