金光明經文句記 5.259

5.259

初、舉事別。佛從等者，果後慈悲熏法、現像說法化人，此乃應身。被機之佛，從本覺如起始覺智合本真如，名報身佛，是始覺也。一切諸法元是諸佛所行之處，即法身佛，是本覺也。三佛歷別者，修二性一，能起所起、能顯所顯條然異故。事供別者，四事供養資持應佛，萬行功德資成報佛，稱理之智顯發法佛。資成顯發，皆供養義。三佛既異，三供亦別。

First, raising the phenomenal distinctions. In 'The Buddha from...', subsequent to the fruit, through compassion perfuming the dharma, manifesting forms to preach the dharma and transform people, this is the response body. The Buddha who responds to capacities, arising from the tathatā of inherent enlightenment, gives rise to the wisdom of acquired enlightenment to unite with original true thusness; this is named the reward-body Buddha, which is acquired enlightenment. All dharmas are originally the realm traversed by all buddhas, which is the dharmakāya Buddha, that is, inherent enlightenment. As for the three buddhas being sequentially distinct: two are cultivated and one is nature; what can arise and what is arisen, what can manifest and what is manifested, are distinctly different. As for the phenomenal offerings being distinct: the four requisites of offering sustain the response Buddha, the merits of the myriad practices sustain and accomplish the reward Buddha, and wisdom according with principle reveals and unfolds the dharma Buddha. Sustaining, accomplishing, revealing, and unfolding all constitute the meaning of offering. Since the three buddhas are distinct, the three offerings are also distinct.