金光明經文句 2.9

2.9

三、還源者，亦云復宗。釋此壽量雖作三身六義，勿作異解，秖是經題金光明義爾。初番量無量者，秖是明義。以其明故，大小長短、延促數量悉現明中，還是明義爾。第二番智境函蓋體解相應，色大故般若亦大，以法常故諸佛亦常，還是光義也。第三番可說不可說，常樂我淨說滿法界，法性無所益，都無一言；法性無所損，還是金義。夫解一則千從，迷一則萬惑，即此義也。既是兩時之聞，兼而錄之（云云）。此品正說，而序文未盡，分別如上。

Third, returning to the source, also called restoring the principle: although the explanation of this span of life produces the three bodies and six meanings, do not make divergent interpretations; it is merely the meaning of 'Golden Splendour' (Suvarṇa-prabhāsa) in the sūtra's title. The measurable and the immeasurable of the first turn are simply the meaning of 'splendour' (brightness): because of its brightness, large and small, long and short, extension and abbreviation, numbers and quantities, all appear within the brightness; this is still the meaning of brightness. In the second turn, the correspondence of object and wisdom as box and lid and the comprehension of the substance: because form is vast, prajñā is also vast; because the Dharma is permanent, the Buddhas are also permanent; this is still the meaning of 'light'. In the third turn, expressible and inexpressible, permanence, bliss, self, and purity spoken throughout the dharmadhātu, with the dharmatā gaining nothing and not a single word uttered, and the dharmatā suffering no loss—this is still the meaning of 'gold'. Truly, when one understands the one, a thousand follow; when one is confused about the one, ten thousand doubts arise—such is this principle. Since these were heard at two different times, they are recorded together. This chapter is the main discourse, but the introductory text is not yet exhausted; the distinctions are as above.