金光明經玄義 1.11

1.11

三、譬喻者。舊經師以三字譬三德，金譬法身、光譬般若、明譬解脫。若大師云：數論但明真應二身，若以二釋三，於論不便。若取經文，經文無一處明三德。若別作義解，何義不通，而獨譬三德？既違己論，又不會經，非今所用。地人云：金質之上自有光明之能，譬於法性從體起用自有般若解說之力。但作體用二義，不須分光明異也。若大師云：地論幸明三佛，三佛釋題於義自便。而棄三身從體用者，則非論意。若取經文新舊兩本，並說三身不道體用，亦違己論復不會經。進退何之？今所不用。真諦三藏云「三字譬三種三法：一譬三身、二譬三德、三譬三位。」譬三身者，金體真實以譬法身，光用能照以譬應身，明能遍益以譬化身。次譬三德者，金有四義：一色無變、二體無染、三轉作無礙、四令人富，金以譬法身常淨我樂四德。光有二義：一能照了、二能除闇，以譬般若照境除惑。明有二義：一無闇、二廣遠，以譬解脫，眾累永盡溥益有緣。次三位者，金性先有，如道前正因位。光融體顯，如道中了因位。明無瑕垢，如道後緣因位。彼家料簡云：法身是實，二身不實。法身具四德，般若、解脫各具二德。正因是本有，了因是現有，緣因是當有。大師謂三三之釋，三義不了：一、因果不通，二、乖圓別，三、不稱法性。云何因果不通？夫三身三德本是果上圓滿之名，而今分置，三德殘缺不足。何者？若法身是道前，為是果上之法身、為是性德之法身？若是果上之法身，不應在道前；若是性德之法身，性德何獨有法身？亦應有性德之般若、性德之解脫（云云）。若言般若是道中，為是何等之般若？若是果上之般若，不應在道中。若是分得之般若，何意無分得之法身、解脫（云云）。若解脫在道後，道後眾善溥會，何獨有解脫？以是觀之，因果不通。乖圓別者，若作圓說，法身常樂我淨此自可知（云云）。般若與法身相冥，法身既具四德，般若寧無四德耶？解脫脫果縛故樂、脫因縛故淨、無因果縛故我、非因非果故常。圓說圓滿，無有缺減。真諦若作別說，應依此經。經云「法身是常是實」，實即我德也，應身智慧清淨即淨德也，化身三昧清淨即樂德也。三藏說法身獨具四德，二身各具二德，故皆乖圓別也。不稱法性者，且引一經，如《淨名》云「眾生如，彌勒如，一如無二如。」此性德法身也。「一切眾生即菩提相，不可復得。」此性德般若也。「一切眾生即涅槃相，不可復滅。」此性德解脫也。如此三義，豈非本有道前之位？豈獨有金而無光明耶？又《華嚴》云「初發心時便成正覺，所有慧身不由他悟。清淨妙法身，湛然應一切。」妙法身是法身德，慧身是般若德，應一切即應身是解脫德。此之三身，地地轉增，如月漸滿，豈非道始因中之位？那得因中祇有般若耶？道後具三德，如上說，此事可知。當知道前圓性德，道中圓分德，道後圓究竟德。那忽分割一處唯一耶？豈非蹙靈鳳於鳩巢、迴神龍於兔窟，辱鱗羽之壯勢、非法性之圓談？天台師尋其經意，義則不然。何者？經言「法性無量甚深，理無不統。」文稱經王，何所不攝，豈止於三三九法耶，當知三字遍譬一切橫法門，乃稱法性無量之說；遍譬一切豎法門，乃稱法性甚深之旨，方合經王一切遍收，若長若廣教無不統。此義淵博，不可以言想，且寄十種三法以為初門。復為三意：一、標十數。二、釋十相。三、簡十法。言標十數者，謂三德、三寶、三涅槃、三身、三大乘、三菩提、三般若、三佛性、三識、三道也。諸三法無量，止取此十法，其意云何？此之十法該括始終，今作逆順兩番生起。初從無住本立一切法。夫三德者名祕密藏，祕密藏顯由於三寶，三寶由三涅槃，三涅槃由三身，三身由三大乘，三大乘由三菩提，三菩提由三般若，三般若由三佛性，三佛性由三識，三識由三道。此從法性立一切法也。若從無明為本立一切法者，一切眾生無不具於十二因緣，三道迷惑翻惑生解即成三識，從識立因即成三佛性，從因起智即成三般若，從智起行即成三菩提，從行進趣即成三大乘，乘辦智德即成三身，身辦斷德即成三涅槃，涅槃辦恩德利物即成三寶，究竟寂滅入於三德即成祕密藏也。是為逆順次第甚深無量義。復云何無量義者，是一法門具九法門。三德尊重即是三寶，三德不生不滅即是三涅槃，三德具足諸法聚集名為三身，運載荷負即是三大乘，不可異趣名三菩提，覺了清淨名三般若，是如來種名三佛性，分別不謬是名三識，即事通理故名三道。是為一三法門具九三法門，亦具一切三法門，悉例可知。又皆具一切一法門、一切二法門、一切三法門、四法門、五法門、六法門、七法門、八法門、九法門、十法門、百法門、千法門、萬法門、億法門、一恒沙、二恒沙、百千萬億恒沙法門，亦應可知。經云「一法門，無量法門以為眷屬。」一中解無量，是為法性橫廣無量之義也。甚深義者，寄三位顯之。如十法門共論者，三道三識是本有位，三德三寶是當有位，其餘是現有位，是名法性甚深，竪高之義亦成。又一法門具九法門，取其三道三識是本有位，取三德三寶是當有位，取其餘者為現有位，甚深義亦成。又一一法門具六即位，理即是本有位，究竟即是當有位，其餘即是現有位，甚深義亦成。是為法性竪高甚深之義也。當知金光明三字，遍譬一切橫法門故言無量，遍譬一切竪法門故言甚深，乃稱法性之文，方合經王之旨。次釋十種三法相者，十名如前已列，十相今當分別。若分別色相青黃同異者，應用肉眼。若分別法相深淺同異者，應用智眼。今時行者既無智眼，應用信解分別同異之相。初明三德相者，云何三？云何德？法身、般若、解脫是為三。常、樂、我、淨是為德。法者，法名可軌，諸佛軌之而得成佛。故經言「諸佛所師，所謂法也。」身者聚也。一法具一切法，無有缺減，故名為身。經言「我身即是一切眾生真善知識」，當知身者聚也。般若者，覺了諸法集散非集非散，即是覺了三諦之法。解脫者，於諸法無染無住，名為解脫。是名為三。云何為德？一一法皆具常樂我淨，名之為德。法身無二死為常，不受二邊為樂，具八自在為我，身業淨、口業淨、意業淨為淨。無以為類，疆寄世金以譬之。世金不變不染，轉變富貴，譬法身四德也。般若任運具四德如、智冥如境，故《大品》云「色淨故般若淨」，例此即得色常色樂色我諸義皆成。又云「色大故般若大，色無邊故般若無邊」，此是法性廣大，般若亦廣大。例此應云色深奧故般若亦深奧，此是法性竪高，般若亦竪高。當知般若亦具四德明矣。解脫亦具四德。夫解脫者，諸惡永盡，即無常無樂無我無淨，皆已盡也。亦是眾善溥會，即常樂我淨溥會也。《大經》云「真解脫者即是如來，如來即是法身。」當知解脫同如來常樂我淨也。又《大經》云「三點具足名大涅槃」，點是文字，當知法身、般若、解脫皆文字也。故知三點悉備四德，故言具足。三因即是三智，三智德具四德，三德具足名祕密藏，具足之文必具四德也。當知四德具足即是其相。若得此一章意，餘九可解。不能默已，更復略言。

Third, the metaphors. Former sūtra masters used the three characters to symbolize the three virtues: gold symbolized the dharmakāya, light symbolized prajñā, and radiance symbolized vimokṣa. The Great Master [Zhiyi] said: The Abhidharma and treatises only clarify the two bodies of reality and response. If one uses two to explain three, it is awkward within the treatises. If one refers to the sūtra text, nowhere in the sūtra text are the three virtues clarified. If one explains them according to a different doctrine, what doctrine would not apply, so that one exclusively symbolizes the three virtues? As this both contravenes their own treatises and fails to accord with the sūtra, it is not used here. The Dilun masters said: In the substance of gold itself, there is the capability of light and radiance; this symbolizes that in dharmatā, from substance there arises function, which itself possesses the power of prajñā's explanation. They only posit the two meanings of substance and function, and do not need to distinguish light and radiance as different. The Great Master said: Fortunately the Daśabhūmika-śāstra clarifies three buddhas, and explaining the title in terms of the three buddhas would naturally be convenient for the doctrine. Yet abandoning the trikāya to follow substance and function does not accord with the treatise's intent. If one refers to the sūtra text, both the new and old versions explain the trikāya without mentioning substance and function; this also contravenes their own treatise and fails to accord with the sūtra. Where can one go, advancing or retreating? This is not used here. Tripiṭaka Master Paramārtha said, 'The three characters symbolize three kinds of threefold dharmas: first, they symbolize the trikāya; second, they symbolize the three virtues; third, they symbolize the three stages.' Regarding symbolizing the trikāya: the substance of gold is real, symbolizing the dharmakāya; the function of light is capable of illuminating, symbolizing the saṃbhogakāya; and radiance is capable of universally benefiting, symbolizing the nirmāṇakāya. Next, regarding symbolizing the three virtues: gold has four meanings—first, its color does not change; second, its substance is undefiled; third, it can be fashioned without hindrance; fourth, it makes people rich. Gold symbolizes the four virtues of permanence, purity, self, and bliss of the dharmakāya. Light has two meanings: first, it can illuminate and comprehend; second, it can dispel darkness. This symbolizes prajñā's illuminating objects and eliminating delusion. Radiance has two meanings: first, it is without darkness; second, it is broad and vast. This symbolizes vimokṣa: all encumbrances are forever exhausted, and it universally benefits those with whom it has karmic affinity. Next, regarding the three stages: the nature of gold is possessed beforehand, like the stage of the direct cause prior to the path. Light is clear and its substance is manifested, like the stage of the revealing cause on the path. Radiance is without flaw or defilement, like the stage of the conditional cause after the path. That school's analysis states: The dharmakāya is real, while the other two bodies are not real. The dharmakāya is endowed with the four virtues, while prajñā and vimokṣa are each endowed with two virtues. The direct cause is fundamentally possessed, the revealing cause is presently possessed, and the conditional cause is possessed in the future. The Great Master regarded this explanation of the three threefold [dharmas] as failing to comprehend three points: first, cause and effect are not integrated; second, it goes against the perfect and distinct [teachings]; third, it does not match dharmatā. How are cause and effect not integrated? The trikāya and the three virtues are originally names for full fruition, yet now they are separated, leaving the three virtues mutilated and deficient. Why? If the dharmakāya belongs prior to the path, is it the dharmakāya of the fruit, or is it the dharmakāya of inherent virtue? If it is the dharmakāya of the fruit, it should not be prior to the path; if it is the dharmakāya of inherent virtue, why should inherent virtue only possess the dharmakāya? It should also possess the prajñā of inherent virtue and the vimokṣa of inherent virtue (and so on). If one says that prajñā belongs to [the stage] on the path, what kind of prajñā is it? If it is the prajñā of the fruit, it should not be on the path. If it is prajñā partially attained, why would there be no partially attained dharmakāya and vimokṣa (and so on)? If vimokṣa is after the path, then after the path all good qualities universally assemble; why should there only be vimokṣa? Viewed in this way, cause and effect are not integrated. As for going against the perfect and distinct [teachings]: if one gives a perfect explanation, the dharmakāya is permanent, blissful, self, and pure—this is understood of itself (and so on). Prajñā merges with the dharmakāya; since the dharmakāya is endowed with the four virtues, how could prajñā lack the four virtues? Vimokṣa is bliss because it is free from the bondage of results, pure because it is free from the bondage of causes, self because it is free from the bondage of both causes and results, and permanent because it is neither cause nor result. A perfect explanation is complete, without deficiency. If Paramārtha gives a distinct explanation, he should rely on this sūtra. The sūtra states, 'The dharmakāya is permanent and real'; 'real' is the virtue of self. 'The saṃbhogakāya's wisdom is pure'; this is the virtue of purity. 'The nirmāṇakāya's samādhi is pure'; this is the virtue of bliss. The Tripiṭaka Master said that the dharmakāya alone is endowed with the four virtues, while the two bodies are each endowed with two virtues; therefore, both go against the perfect and distinct [teachings]. As for not matching dharmatā: to cite just one sūtra, the Vimalakīrtinirdeśa says, 'The suchness of sentient beings and the suchness of Maitreya are one suchness, without two suchnesses.' This is the dharmakāya of inherent virtue. 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is the prajñā of inherent virtue. 'All sentient beings are the mark of nirvāṇa, which cannot be extinguished again.' This is the vimokṣa of inherent virtue. Do not these three meanings belong to the stage prior to the path, which is fundamentally possessed? How could there only be gold without light and radiance? Furthermore, the Avataṃsaka says, 'At the moment of first generating the mind [for enlightenment], one immediately attains correct awakening; the body of wisdom one possesses is not awakened through another. The pure, wondrous dharmakāya serenely responds to all.' The wondrous dharmakāya is the virtue of the dharmakāya; the body of wisdom is the virtue of prajñā; and responding to all—that is, the response body—is the virtue of vimokṣa. Do not these three bodies, increasing stage by stage like the waxing moon, belong to the initial causal stage on the path? How could there be only prajñā in the causal stage? That the stage after the path is endowed with the three virtues has been explained above; this matter is clear. One should know that prior to the path is the perfect inherent virtue; on the path is the perfect partial virtue; and after the path is the perfect ultimate virtue. How could one suddenly sever them so that each position has only one? Is this not confining the numinous phoenix to a dove's nest, or turning the divine dragon into a rabbit's burrow, humiliating the mighty power of scales and feathers, and not the perfect discourse on dharmatā? When the Master of Tiantai examined the meaning of the sūtra, the doctrine was not like this. Why? The sūtra states, 'Dharmatā is immeasurable and extremely profound; there is no principle it does not encompass.' The text is called the king of sūtras; what does it not subsume? How could it be limited to three times three, nine dharmas? One should know that the three characters universally symbolize all horizontal dharma-gates, thus matching the statement that dharmatā is immeasurable; and universally symbolize all vertical dharma-gates, thus matching the purport that dharmatā is extremely profound. Only then does it accord with the king of sūtras universally collecting all, encompassing all teachings whether vast or broad. This doctrine is profound and extensive, beyond words and thoughts; for now, we provisionally borrow ten kinds of threefold dharmas as an initial doorway. Again, there are three points: first, indicating the ten sets; second, explaining the ten characteristics; third, discerning the ten dharmas. Indicating the ten sets means: the three virtues, the triratna, the three kinds of nirvāṇa, the trikāya, the three kinds of Mahāyāna, the three kinds of bodhi, the three kinds of prajñā, the three kinds of buddha-nature, the three kinds of consciousness, and the three paths. The various threefold dharmas are immeasurable; why take only these ten dharmas? These ten dharmas encompass beginning and end, and we now establish them through two sequences, direct and reverse. First, from the root of non-abiding, all dharmas are established. The three virtues are called the secret storehouse; the revelation of the secret storehouse is due to the triratna; the triratna is due to the three kinds of nirvāṇa; the three kinds of nirvāṇa are due to the trikāya; the trikāya is due to the three kinds of Mahāyāna; the three kinds of Mahāyāna are due to the three kinds of bodhi; the three kinds of bodhi are due to the three kinds of prajñā; the three kinds of prajñā are due to the three kinds of buddha-nature; the three kinds of buddha-nature are due to the three kinds of consciousness; the three kinds of consciousness are due to the three paths. This is establishing all dharmas from dharmatā. If all dharmas are established taking ignorance (avidyā) as the root: all sentient beings are invariably endowed with the twelve links of dependent origination. Through the confusion of the three paths, overturning delusion and giving rise to understanding constitutes the three kinds of consciousness; establishing the cause from consciousness constitutes the three kinds of buddha-nature; giving rise to wisdom from the cause constitutes the three kinds of prajñā; giving rise to practice from wisdom constitutes the three kinds of bodhi; advancing through practice constitutes the three kinds of Mahāyāna; when the vehicle accomplishes the virtue of wisdom, it constitutes the trikāya; when the body accomplishes the virtue of severance, it constitutes the three kinds of nirvāṇa; when nirvāṇa accomplishes the virtue of grace to benefit beings, it constitutes the triratna; and ultimate quiescence entering the three virtues constitutes the secret storehouse. This is the extremely profound and immeasurable meaning in direct and reverse sequences. Again, why is it called immeasurable meaning? It is because one dharma-gate possesses nine dharma-gates. The honor of the three virtues is the triratna; the non-arising and non-perishing of the three virtues is the three kinds of nirvāṇa; the three virtues being complete with all dharmas gathered together is named the trikāya; conveying and carrying is the three kinds of Mahāyāna; being incapable of different destinies is named the three kinds of bodhi; clear and pure awareness is named the three kinds of prajñā; being the Tathāgata-seed is named the three kinds of buddha-nature; discriminating without error is named the three kinds of consciousness; and directly through phenomena accessing principle is named the three paths. In this way, one threefold dharma-gate possesses nine threefold dharma-gates, and also possesses all threefold dharma-gates, all understood by analogy. Furthermore, all possess all single-dharma gates, all two-dharma gates, all three-dharma gates, four-dharma gates, five-dharma gates, six-dharma gates, seven-dharma gates, eight-dharma gates, nine-dharma gates, ten-dharma gates, hundred-dharma gates, thousand-dharma gates, ten-thousand-dharma gates, hundred-million-dharma gates, one Ganges-sands, two Ganges-sands, and hundreds of thousands of myriads of millions of Ganges-sands of dharma-gates, as should also be known. A sūtra states, 'One dharma-gate has immeasurable dharma-gates as its retinue.' Understanding the immeasurable within the one is the meaning of dharmatā being horizontally broad and immeasurable. The extremely profound meaning is manifested by borrowing the three stages. If discussed collectively across the ten dharma-gates: the three paths and three kinds of consciousness are the stage of inherent possession; the three virtues and triratna are the stage of future possession; and the remainder are the stage of present possession. This is named the extreme profundity of dharmatā, and the meaning of vertical height is also established. Furthermore, one dharma-gate possesses nine dharma-gates: taking the three paths and three kinds of consciousness as the stage of inherent possession, taking the three virtues and triratna as the stage of future possession, and taking the remainder as the stage of present possession, the extremely profound meaning is also established. Furthermore, each and every dharma-gate possesses the six identities of stages: the identity in principle is the stage of inherent possession; the ultimate identity is the stage of future possession; and the remainder are the stage of present possession, so the extremely profound meaning is also established. This is the extremely profound meaning of dharmatā being vertically high. One should know that the three characters Suvarṇa-prabhāsa universally symbolize all horizontal dharma-gates and are therefore called immeasurable, and universally symbolize all vertical dharma-gates and are therefore called extremely profound; only thus does it match the text on dharmatā and accord with the purport of the king of sūtras. Next, explaining the characteristics of the ten kinds of threefold dharmas: the ten names have been listed above, and their ten characteristics will now be distinguished. If distinguishing physical marks, such as whether blue and yellow are identical or different, one should use the physical eye. If distinguishing characteristics of dharmas, such as whether deep and shallow are identical or different, one should use the eye of wisdom. Since contemporary practitioners lack the eye of wisdom, they should use faith and understanding to distinguish the characteristics of identity and difference. First, clarifying the characteristics of the three virtues: what are the three? What are the virtues? Dharmakāya, prajñā, and vimokṣa are the three. Permanence, bliss, self, and purity are the virtues. 'Dharma' means that the dharma is a standard; the buddhas took it as their standard and were thereby able to attain buddhahood. Thus a sūtra states, 'The master of all buddhas is what is called the Dharma.' 'Kāya' (body) means aggregation. A single dharma is endowed with all dharmas without deficiency; therefore it is named 'body'. A sūtra states, 'My body is the true spiritual friend of all sentient beings.' One should know that 'body' means aggregation. Prajñā is the awareness of the gathering and dispersing of all dharmas as neither gathered nor dispersed; that is, the awareness of the dharmas of the three truths. Vimokṣa is being undefiled and unattached regarding all dharmas, which is called liberation. These are named the three. What are the virtues? Each and every dharma is endowed with permanence, bliss, self, and purity, which is named virtue. The dharmakāya is permanent because it is free of the two kinds of death, blissful because it does not undergo the two extremes, self because it is endowed with the eight masteries, and pure because bodily karma is pure, verbal karma is pure, and mental karma is pure. Having nothing to compare it to, worldly gold is forcibly borrowed to symbolize it. Worldly gold does not change or get defiled, and can be fashioned into wealth and nobility; this symbolizes the four virtues of the dharmakāya. Prajñā naturally possesses the four virtues; because wisdom merges with the object like suchness, the Pañcaviṃśatisāhasrikā-prajñāpāramitā states, 'Because form is pure, prajñā is pure.' By analogy with this, the meanings of form being permanent, form being blissful, and form being self are all established. It also states, 'Because form is great, prajñā is great; because form is boundless, prajñā is boundless.' This means that dharmatā is vast and great, and prajñā is also vast and great. By analogy with this, one should say that because form is profound, prajñā is also profound; this means that dharmatā is vertically high, and prajñā is also vertically high. One should know it is clear that prajñā is also endowed with the four virtues. Vimokṣa is also endowed with the four virtues. In vimokṣa, all evils are forever ended; that is, impermanence, non-bliss, non-self, and non-purity are all ended. It is also the universal assembly of all goods; that is, permanence, bliss, self, and purity universally assemble. The Mahāparinirvāṇa-sūtra states, 'True vimokṣa is the Tathāgata, and the Tathāgata is the dharmakāya.' One should know that vimokṣa is identical to the Tathāgata's permanence, bliss, self, and purity. Furthermore, the Mahāparinirvāṇa-sūtra states, 'Endowment with the three dots is named Great Nirvāṇa.' The dots are written characters; one should know that dharmakāya, prajñā, and vimokṣa are all written characters. Therefore we know that the three dots are all fully equipped with the four virtues, and are therefore said to be complete. The three causes are the three wisdoms; the three virtues of wisdom possess the four virtues; and the completeness of the three virtues is named the secret storehouse; the text of completeness must be endowed with the four virtues. One should know that completeness with the four virtues is their characteristic. If one understands the meaning of this one section, the remaining nine can be understood. Unable to remain silent, I will again speak briefly.