[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明經玄義](https://indike.org/pramana/in.bauddha.taisho.1783) › 2.23 # 金光明經玄義 2.23 金光明經玄義 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1783.2.23) 釋名者，體是質，質是主質。何為主質之體？法身法性是經體質。若依義者，法身為體質。若依文者，法性為體質。法身法性只是異名，更非兩體，欲令易解，是故雙題爾。法性語通，今以佛所游入法性為體質也。（文云）「是時如來游於無量甚深法性，過諸菩薩所行清淨。」故知此體不與下地菩薩及二乘等共，非通法性也，但是佛所游入一切種智。以此為根本，無量功德共莊嚴之，種種眾行而歸趣之，言說問答共詮辨之，類眾星之環北辰、如萬流之宗東海，故以法身法性為此經正體之主質也。故書家解：禮者體也。體有尊卑長幼，君父之體尊、臣子之體賤。當知體禮之釋，與經法性意同。如來所游、佛所護持，故知此體是貴極之法也。復次體是底義。窮源極底，理盡淵府光揚實際，乃名為底。《釋論》云「智度大海，唯佛窮底。」此與今經法性甚深意同。當知法性高深豎窮佛海，故以底義釋體也。復次體是達義。得此體意通達無壅，如風行空中，自在無障礙，一切異名別說皆與法性不相違背。《釋論》云「般若是一法，佛說種種名。隨諸眾生類，為之立異字。」又云「若如法觀佛、般若與涅槃，是三則一相，其實無有異。」此與今經法性無量意同。當知法性廣大無涯，橫收法界遍無所隔，故以達義釋體也。 > Regarding explaining the name: 'substance' (tǐ) means essential material (zhì), and 'essential material' means the primary essential material. What is the substance that is the primary essential material? The dharmakāya and dharmatā are the substance and essential material of the sūtra. If based on meaning, the dharmakāya is the substance and essential material. If based on the text, dharmatā is the substance and essential material. Dharmakāya and dharmatā are merely different names, not two separate substances; to facilitate understanding, they are both presented together. The term 'dharmatā' is general; here, the dharmatā that the Buddha roams and enters is taken as the substance and essential material. (The text states:) 'At that time the Tathāgata roamed in the immeasurable, extremely profound dharmatā, surpassing the purities practiced by the bodhisattvas.' Thus we know that this substance is not shared with bodhisattvas of the lower grounds, the two vehicles, and so forth; it is not general dharmatā, but solely the sarvākārajñatā that the Buddha roams and enters. Taking this as the root, immeasurable virtues jointly adorn it, diverse manifold practices return to it, and discourses and question-and-answers jointly explain and discern it, just as the myriad stars encircle the Pole Star, or the ten thousand rivers pay homage to the eastern sea; hence the dharmakāya and dharmatā are taken as the primary essential material of the true substance of this sūtra. Therefore, scholars of the Classics explain: propriety (lǐ) is substance (tǐ). In substance there are noble and lowly, elder and younger: the substance of ruler and father is noble, and the substance of minister and son is lowly. One should know that this explanation of substance as propriety agrees in meaning with the scriptural dharmatā. It is what the Tathāgata roams in and what the buddhas uphold; thus one knows that this substance is an exceedingly noble dharma. Furthermore, substance has the meaning of 'bottom'. Exhausting the source to reach the very bottom, where principle is completely plumbed in its deep storehouse and the true limit is illuminated, is termed 'bottom'. The Mahāprajñāpāramitā-śāstra states: 'The great ocean of the perfection of wisdom can only be plumbed to its bottom by the Buddha.' This agrees in meaning with the extremely profound dharmatā in the present sūtra. One should know that dharmatā is high and deep, vertically plumbing the Buddha-ocean; hence 'substance' is explained by the meaning of 'bottom'. Furthermore, substance has the meaning of 'penetration'. Attaining the meaning of this substance, one penetrates everywhere without blockage, like wind moving through the sky, unhindered and unobstructed; all different names and distinct expositions are never contrary to dharmatā. The Mahāprajñāpāramitā-śāstra states: 'Prajñā is a single dharma, but the Buddha spoke of it under various names; conforming to the kinds of sentient beings, he established different terms for it.' It also states: 'If one contemplates according to the Dharma the Buddha, prajñā, and nirvāṇa, these three are of a single characteristic; in reality there is no difference.' This agrees in meaning with the immeasurable dharmatā in the present sūtra. One should know that dharmatā is vast and boundless, horizontally encompassing the dharmadhātu completely without barrier; hence 'substance' is explained by the meaning of 'penetration'. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1783.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1783.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1783.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1783~en-mt.2.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1783.2.23](https://indike.org/pramana/in.bauddha.taisho.1783.2.23) · Pramāṇa