金光明最勝王經疏 3.27

3.27

贊曰：辨法身常。初辨常、後釋難。初中，初標無異相、次正釋常。初也。唯就如如名為法身，云非行法無生滅異相。又釋如，下云「法身者二無所顯。」二無者，非有非無四種二相。又非行法者，非煩惱有為有漏行法能證，無分別智亦法身故。

The commentary says: This explains the permanence of the Dharma-body. First it explains permanence, and afterwards resolves objections. In the first [part], first it marks [the point] of having no differentiating characteristics, and next it directly explains permanence. This is the first. Taking only tathatā as the Dharma-body, it says that it is not a conditioned phenomenon and has no differentiating characteristics of arising and ceasing. Again, explaining tathatā, below it says: "The Dharma-body is that which is manifested by the two non-existences." "The two non-existences" refers to the four kinds of dual characteristics, such as neither existing nor non-existing. Furthermore, "not a conditioned phenomenon" means that it cannot be realized by conditioned, contaminated phenomena associated with afflictions, because non-conceptual wisdom is also the Dharma-body.