金剛般若經旨贊 2.174

2.174

經。須菩提至是名善法　贊曰。此料簡也。所言善法者。即彼無漏福德智惠理事等行。即非善法者。非是有漏世諦善法。是名善法者。即是隨順第一義諦無漏善法故。前頌云及離於漏法。是故非淨法。即是清淨法。如顯釋經彼非結也。雖法報身互通□義。皆名無上正等菩提。性相別觀隨義增勝法身菩提。得名無上報身菩提名正等覺。攝相歸性總名法身。皆名無上不增減等。是釋法身無上所以。由斯兩論各依一釋。

Sūtra: "Subhūti... are called wholesome dharmas." / Commentary: This is the distinction and examination. What are called 'wholesome dharmas' are those uncontaminated practices of merit, wisdom, principle, and phenomena. That they 'are not wholesome dharmas' means they are not contaminated, conventional-truth wholesome dharmas. That they 'are called wholesome dharmas' means they are uncontaminated wholesome dharmas that conform with the ultimate truth. Hence the preceding verse says: 'And freed from contaminated dharmas, / Therefore they are not pure dharmas, / But are precisely pure dharmas.' As is explicitly explained in the sūtra, that is not a negation. Although the dharmakāya and reward body mutually communicate in [...] sense, and both are called unsurpassable, right, and equal bodhi, when distinguishing between nature and characteristics according to their predominant meaning: dharmakāya bodhi gets the name 'unsurpassable,' while reward body bodhi gets the name 'Rightly Fully Awakened.' Gathering the characteristics back into the nature, it is collectively named the dharmakāya; all are termed unsurpassable, non-increasing and non-decreasing, and so forth. This explains the reason why the dharmakāya is unsurpassable. Because of this, the two treatises each rely on one explanation.