金光明最勝王經疏 2.365

2.365

贊曰：正釋有二，初明所為、後明得身。初也。應說修因，文略不說，如前已解。此法身有二：一自性法身、二功德法身，今包合二。為除煩惱等障，明為得自性法身。為具善法故，明為得功德法身。即淨法界四智心品總名法身，能證所證合名法身。假佛實佛二類有異，分出應化。不爾，就總應化亦名法身。故《成唯識》云「如是法身有三相別。」

Commentary: The direct explanation has two parts: first, explaining the purpose; second, explaining the attainment of the body. This is the first. Cultivating the causes should be stated, but the text omits it for brevity, as has already been explained above. This dharmakāya has two kinds: first, the svabhāva-dharmakāya; second, the guṇa-dharmakāya. Here it encompasses both. 'In order to eradicate the afflictions and other hindrances' explains that it is to attain the svabhāva-dharmakāya. 'In order to be endowed with all wholesome phenomena' explains that it is to attain the guṇa-dharmakāya. That is, the pure dharmadhātu and the mental associates of the four gnoses are collectively named the dharmakāya; that which realizes and that which is realized are combined and called the dharmakāya. The nominal buddha and the real buddha are of two distinct categories, separated into response and transformation. If not so, taken generally, response and transformation would also be called dharmakāya. Therefore the Cheng weishi lun says: 'Such a dharmakāya has three distinct aspects.'