金剛般若論會釋 1.75

1.75

下解欲住處，准前十八住處中，文分二，初、解欲得言說法身，後、解欲得法身。欲得法身，因果雖別，正法身體諸功德法所依止故，佛果三身及因福慧俱是法身所攝，言說聲教非是法身，法身之因，亦名法身。如說般若，實相、觀照正是般若，文字般若能生、能顯般若，亦名般若。此亦如是，文字能顯、能生法身，故稱言說亦名法身。文字般若從能詮辨能依作用以立其名，言說法身從能詮表所依、能依體用和合以立其名，聲名等合名言說故。

Below, in explaining the abode of desire, following the previous eighteen abodes, the text is divided into two: first, explaining the desire to obtain the verbal dharmakāya; second, explaining the desire to obtain the dharmakāya. Concerning the desire to obtain the dharmakāya, although cause and effect are distinct, because the genuine body of the Dharma is that upon which all dharmas of merit depend, the three bodies of the Buddha's fruit together with the merit and wisdom of the causal stage are all subsumed within the dharmakāya; verbal teachings in sound are not the dharmakāya, yet the causes of the dharmakāya are also named dharmakāya. Just as in speaking of prajñā, real-mark [prajñā] and contemplative [prajñā] are strictly prajñā, yet textual prajñā can generate and reveal prajñā and is also named prajñā. Here it is also like this: texts can reveal and generate the dharmakāya, so the spoken word is also named dharmakāya. Textual prajñā establishes its name from its function of serving as the expressive medium for that which relies upon it; verbal dharmakāya establishes its name from the harmonious union of the essence and function of the expresser and the expressed, the basis and that which relies upon it, because sounds, names, and so forth together are called verbal expression.