法華玄義釋籤 17.11

17.11

第三意中云「如此三譬即是三德」者，象譬法身以得底故，珠譬解脫以能雨故，仙譬般若住妙空故，此約別說故作此對。若一一譬各為三者，「得堅」譬法身，「以水」譬般若，「至岸」譬解脫；珠體譬法身，珠空譬般若，雨寶譬解脫；「脩治」譬般若，「金體」譬法身，「成仙」譬解脫。皆取法身以為經體，恐體濫故，故約三德簡出二德剋取法身，若據顯體，亦秖應是法身德耳。今言三德，意亦如前，思之可見。

In the third meaning, when it says that "these three similes are precisely the three virtues": the elephant represents the dharma body because of reaching the bottom; the jewel represents liberation because of its ability to rain down treasures; the immortal represents prajñā because of abiding in subtle emptiness. This correspondence is made in terms of the specific explanation. If each individual simile is taken as containing the three: "attaining firmness" represents the dharma body, "by means of the water" represents prajñā, and "reaching the shore" represents liberation; the substance of the jewel represents the dharma body, the emptiness of the jewel represents prajñā, and raining down treasures represents liberation; "refining and working [the cinnabar]" represents prajñā, "the substance of gold" represents the dharma body, and "becoming an immortal" represents liberation. All take the dharma body as the sūtra substance; fearing that the substance might be confused [with the others], one therefore distinguishes and selects from the three virtues by setting aside two virtues and exclusively taking the dharma body. If one relies on revealing the substance, it should also only be the virtue of the dharma body. Now speaking of the three virtues, the intent is also as before; upon reflection, this can be understood.