金剛般若論會釋 1.95

1.95

准前應捨教與假解，今正捨教，故下解欲得法身，亦名證法身。法身有因有果，因果位別，佛果真證果圓滿身；十地位中，亦分證彼；地前菩薩，熏習種子仍未現行，未證真理，能起能顯十地佛位真法身故，亦名法身。前之言說，近為因中法身之因，遠為佛果法身之因，亦名法身。地前異生及十地位，因聞四句、為他說，勝福田便生，名福相法身，可樂故名福，慧劣故不名智；若至佛位，名智相法身，理強從說，非無福也。故論前說，證得法身，分為智、福，初地前勝福，證得因生故，十地已上正證得故。

According to the preceding, one should abandon the teaching and provisional understanding; now it is specifically abandoning the teaching. Therefore, below, wishing to attain the dharmakāya is also called realizing the dharmakāya. The dharmakāya has cause and fruition, and causal and fruitional stages differ: the Buddha fruit is the true, realized, fully complete body of fruition; in the stages of the ten grounds, one also partially realizes it; for bodhisattvas before the grounds, the perfumed seeds still have not manifested, and having not yet realized the true principle, because they can give rise to and reveal the true dharmakāya of the ten grounds and Buddha stage, they are also called dharmakāya. The preceding verbal expressions are proximately the cause of the dharmakāya in the causal stage and distantly the cause of the dharmakāya of the Buddha fruit, so they are also called dharmakāya. When ordinary beings before the grounds and those in the stages of the ten grounds, by virtue of hearing the four lines, explain them to others, a supreme field of merit then arises, which is called the dharmakāya of merit-marks; because it is delightful it is called merit, and because wisdom is inferior it is not called gnosis; when reaching the Buddha stage, it is called the dharmakāya of gnosis-marks, designated according to the prominence of principle, not that it lacks merit. Therefore the treatise previously stated that realizing and attaining the dharmakāya is divided into gnosis and merit, because before the first ground supreme merit is the arising of the cause of realization and attainment, whereas from the tenth ground upwards it is the genuine realization and attainment.