注大乘入楞伽經 5.265

5.265

諸佛體性即法身也，常為報化之所依故。一切眾生曠劫漂沈，或墮邪小，而不能證者，良由二障。二障不斷，由於二執，欲除二執，必假二空。執障既亡，二死永斷，即聖性現前，應用塵沙，名之為佛。故云覺人、法二無我，除惑、智二障，離分段、變易二死，斷現行、習氣二煩惱，是故名為諸佛體性。然諸障中煩惱尤甚，又別示其相，欲學者痛治之。

The essential nature of the Buddhas is the dharmakāya, for it is ever the basis upon which the reward and transformation bodies rely. That all sentient beings drift and drown for countless eons, or fall into heterodox and lesser vehicles and cannot realize it, is truly due to the two hindrances. The failure to sever the two hindrances is due to the two attachments; to eliminate the two attachments, one must rely on the two emptinesses. When attachments and hindrances have both perished, the two deaths are permanently severed, the noble nature immediately appears before one, and its responsive applications are as numerous as grains of dust and sand; this is called 'Buddha'. Therefore it is said: awakening to the two kinds of selflessness—of persons and of dharmas—eliminating the two hindrances of delusion and knowledge, leaving behind the two kinds of death—of apportioned lifespan and of transformative change—and severing the two kinds of afflictions—active manifestations and residual habit energies—these are called the essential nature of the Buddhas. Yet among the various hindrances, afflictions are especially severe; thus their characteristics are distinctively indicated, desiring that practitioners vigorously cure them.