摩訶止觀 6.211

6.211

《大經》云「得無上報」者，有現報故，名「無上報」；無生後，故言「佛無報」。《大經》亦云「子果、果子」，以現報故，即如子果；無後報故，不名果子云云。又《金光明》稱為「應身」，境智相應也。就境為法身；就智為報身；起用為應身。以得法身故，常恒不變，法身清淨，廣大如法界，究竟如虛空，盡未來際也。《寶性論》云：「常即不生，恒即不老，清淨即不病，不變即不死。」法身是淨德，廣大如法界是我德，究竟如虛空是樂德，盡未來際是常德；故知初住法身即具如是常、樂、我、淨，無生、老、死也云云。

The Great Sūtra says that 'attaining supreme retribution' means that because there is present retribution, it is called 'supreme retribution'; because there is no arising in the future, it is said that 'the Buddha has no retribution.' The Great Sūtra also speaks of 'seed-fruit and fruit-seed': because of present retribution, it is like seed-fruit; because there is no subsequent retribution, it is not called fruit-seed, and so forth. Furthermore, the Golden Light Sūtra calls it the 'response body,' which means the correspondence between realm and wisdom. In terms of the realm, it is the dharmakāya; in terms of wisdom, it is the reward body; when function arises, it is the response body. Because the dharmakāya is attained, it is permanent and unchanging; the dharmakāya is pure, vast as the dharmadhātu, ultimate as empty space, extending to the end of future time. The Ratnagotravibhāga says: 'Permanence means unarisen; eternity means unaging; purity means non-sickness; unchanging means undying.' The dharmakāya is the virtue of purity; being vast as the dharmadhātu is the virtue of self; being ultimate as empty space is the virtue of bliss; extending to the end of future time is the virtue of permanence. Therefore, know that the dharmakāya at the first abode is already endowed with such permanence, bliss, self, and purity, free from birth, old age, and death, and so forth.