金光明最勝王經疏 2.369

2.369

贊曰：已下諸門分別。有九門：第一假實分別門、第二二利分別門、三有餘無餘等分別門、四治障廢立門、五三體同別門、六一多分別門、七能所相依門、八常無常門、九四句分別門。就此假實，文分為五：一標、二釋、三徵、四解、五結。此初二文，為前二身而作根本。依前解，三身法身并攝智，即辨變化身及他受用，是假名佛，是變化起；以如為本、從智變起，故與前二而作根本。若依法身唯攝如如，如如是本不從他起，故得名實。應依法起、化依應起，故前二身俱是假有。

Commentary: Hereafter there are analyses through various categories. There are nine categories: first, the category of distinguishing nominal and real; second, the category of distinguishing the two benefits; third, the category of distinguishing with remainder, without remainder, and so forth; fourth, the category of curing hindrances and retaining or discarding; fifth, the category of identity and difference of the three substances; sixth, the category of distinguishing one and many; seventh, the category of mutual reliance of that which relies and that on which it relies; eighth, the category of permanent and impermanent; ninth, the category of distinguishing four propositions. Concerning this nominal and real, the text is divided into five: first, statement; second, explanation; third, questioning; fourth, resolution; fifth, conclusion. These first two texts state that it serves as the root for the former two bodies. According to the previous explanation, where the three bodies and the dharmakāya also subsume gnosis, this explains that the nirmāṇakāya and the parasambhogakāya are nominal buddhas, arisen from transformation; taking tathatā as their root and transforming from gnosis, they thus serve as the root for the former two. If according to the dharmakāya solely subsuming the suchness of phenomena, the suchness of phenomena is the root and does not arise from other things, hence it can be named real. The response relies on the Dharma to arise, and the transformation relies on the response to arise; therefore the former two bodies are both nominally existent.