金光明最勝王經疏 2.415

2.415

贊曰：合也。初明所見身、後明有身所以，合成無異。若准真諦所翻之經，應云「如是受化之眾是能感機。」諸弟子等即是菩薩，亦能現於應化二身，現於應化二身是法身影。如前，初舉佛般涅槃喻、後舉菩薩滅定喻。又解：此文如是受化諸弟子等是能感機。是法身影者，此文言略，應云「諸弟子等所見應化是法身影。」本疑如來法身無分別，云何能起應化二身？不疑弟子能起。然法如如等雖無分別，以願力故，令弟子心上見有，即應化事業而生。

Commentary: This is the application. First, it clarifies the bodies that are seen; second, it clarifies the reason why the bodies exist, conjoining to make them without distinction. If judged by the sūtra translated by Paramārtha, it should say: "The multitudes who receive transformation in this way are the spiritual capacities capable of receptivity." All the disciples are precisely bodhisattvas, who can also manifest the two bodies of response and transformation; that they manifest the two bodies of response and transformation is the reflection of the dharmakāya. As before, first the Buddha's parinirvāṇa was adduced as a simile, and later the bodhisattvas' meditative absorption of cessation was adduced as a simile. Another explanation: In this text, "all these disciples who receive transformation" are the spiritual capacities capable of receptivity. As for "are reflections of the dharmakāya", this text is abbreviated; it should say: "The response and transformation bodies seen by all the disciples are reflections of the dharmakāya." Originally it was doubted: Since the Tathāgata's dharmakāya is without conceptual discrimination, how can it generate the two bodies of response and transformation? There was no doubt that the disciples could generate them. However, although the phenomenon of tathatā and so forth are without conceptual discrimination, by the power of vows, they cause the minds of the disciples to see them as existing, and thus the activities of response and transformation arise.