金剛般若論會釋 1.16

1.16

證道中解妙身、大身、至得身、成就身，得畢竟轉依故名妙身，此意說無為法身名至得身，報化名成就身，或自受用、真如合名至得身。依《金光明經》，俱法身故，能得、所得性故，他報、化佛為佛形，佛不為佛形，佛皆名成就身。後卷重解中意，明得三身皆妙身故，至彼當知。大身謂一切眾生身攝身故下文，由得五平等故，攝一切生與已無別，攝一切生以為自體，故名大身，普度故。此中應說，一切道品染品，在證道、離慢二中配屬，即十障、十度，略無十如，但明能證。

Within the path of realization, it explains the sublime body, the great body, the attained body, and the perfected body. Attaining the ultimate fundamental transformation of the basis (āśrayaparivṛtti) is named the sublime body; the intention here is that the unconditioned dharmakāya is called the attained body, while the saṃbhogakāya and nirmāṇakāya are called the perfected body. Alternatively, the self-enjoyment body and tathatā together are named the attained body. Relying on the Suvarṇaprabhāsa-sūtra, because both are the dharmakāya, being of the nature of the capable-of-attaining and the attained, other-enjoyment and nirmāṇakāya Buddhas assume the form of a Buddha, while Buddhas that do not assume the form of a Buddha are all named the perfected body. The intention in the repeated explanation in the latter fascicle clarifies that all three bodies attained are the sublime body, which should be known when arriving there. The great body means the body that embraces the bodies of all sentient beings, as the text below says: because of attaining the five equalities, it embraces all living beings as non-different from oneself and embraces all living beings as its own essence; hence it is named the great body, because it universally delivers them. Here it should be stated: all the factors of the path and defiled factors are assigned within the two categories of the path of realization and freedom from pride; these are precisely the ten hindrances and the ten pāramitās, with the ten suchnesses omitted, merely clarifying what is capable of realization.