大乘起信論義疏 1.82

1.82

自下第二明佛果根源，此中有二：一者總釋；二者「云何」以下，別釋。「復次本覺隨染分別生二種相」者，法報兩種是也。同一覺而隨染隱顯，名之為法。此真識中本無今生義，名之為報也。「與彼本覺不相離」者，一體中二義，故名相離也。「云何」以下，別釋，此中有二：一者立二章門、二者釋章門。言「智淨相」者，是法佛性也。不增不減，古今湛然，非先染後淨，名智淨。言「不思議業相」者，是報佛性也。本無法體，以不思議修習力故，有始生義，造作令成，無而令有，名不思議。造作名業，此一體中，體顯用生，有二種也。

Next below, the second part clarifies the root source of the Buddha-fruit, in which there are two parts: first, a general explanation; second, from 'What are they?' below, a specific explanation. Regarding 'Furthermore, original enlightenment, following defilement and discrimination, produces two kinds of aspects,' these are the two kinds: dharma[-kāya] and saṃbhoga[-kāya]. Being of the same single enlightenment yet concealed or revealed following defilement is termed 'dharma.' The sense in this true consciousness of that which was originally absent now arising is termed 'saṃbhoga.' Regarding 'they are not separated from that original enlightenment,' because they are two meanings within a single essence, they are called [not] separated. From 'What are they?' below is the specific explanation, in which there are two parts: first, establishing the two chapter-headings; second, explaining the chapter-headings. Regarding 'the aspect of wisdom-purity,' this is the nature of the dharmakāya Buddha; neither increasing nor decreasing, clear and tranquil from antiquity to the present, not being defiled first and purified later, it is called 'wisdom-purity.' Regarding 'the aspect of inconceivable activity,' this is the nature of the saṃbhogakāya Buddha; originally lacking the dharma-essence, yet through the power of inconceivable cultivation, it has the sense of initial arising, constructed so as to be brought to completion, made to exist where it was absent, hence called 'inconceivable.' Construction is called 'activity'; within this single essence, essence is revealed and function arises, having these two kinds.