四明十義書 2.158

2.158

故彼文云：後家翻為淨無垢稱，今用此翻，以對三身，即為二意：一就事釋（教詮三法雖是圓實，望於觀心相應之理，故教屬事）；二約觀心。一事者淨義，即是法身。自性清淨，皎然無點，即是性淨法身也。二無垢者即是報身，報智圓明，無有垢染，即是圓淨報身。三稱者即是應身，大悲化世，名稱普洽，即是應身。故《智論》云：水銀和真金（云云）。又引《普賢觀經》，佛三種身從方等生等。

Thus that text states: 'Later masters translated it as Jingwugoucheng (Pure Spotless Praise). Now using this translation to correlate with the three bodies, there are two senses: first, explaining in terms of phenomena (although the threefold dharmas explained by the teaching are perfect and real, in view of the principle corresponding to contemplation of the mind, the teaching pertains to phenomena); second, according to contemplation of the mind. First, regarding phenomena: the meaning of "pure" is the dharmakāya. Its self-nature being pure, brightly luminous without blemish, is the inherently pure dharmakāya. Second, "spotless" is the saṃbhogakāya; the retribution wisdom being perfectly bright and free of defilement is the perfectly pure saṃbhogakāya. Third, "praise" is the nirmāṇakāya; using great compassion to transform the world, its fame spreads universally, which is the nirmāṇakāya. Thus the Zhilun says: "Quicksilver combined with pure gold..." (and so forth). It also cites the Puxian guan jing: "The three bodies of the Buddha are born from the Vaipulya..." and so on.'