金光明經文句 5.17

5.17

第六白佛，文為三：一說偈歎、二佛以偈答、三歡喜發誓。偈歎有八行半，文為三：初一行歎三身、次五行半歎身相、次二行結歎。夫三身有通別，依文是別，空是法身、日是報身、月是應身。通意者，空是法身、日是報身、水日是應身；空是法身、月是報身、水月是應身；空是法身、日中空是報身、水中空是應身。月亦如是。依結歎文，空是法身、月是報身、水月是應身；空是法身、日是報身、焰是應身；化法是法身、化主是報身、化事是應身。雖復別說，義則通融，故文云「無有障礙」，即通意也。歎身相，文為五：初一行歎上兩相，謂目與齒。次一行半歎智斷兩德，謂智、三昧。次兩行歎下兩相，謂平與網。次兩句絕言歎，謂不可思議。次兩句結歎，夫相好不獨在應身，報法亦通。莊嚴父母生身者，應相好也。莊嚴尊特身者，報相好也。莊嚴法門者，法身相好也。此中歎智斷，即法身相好也。文云無有障礙者，非獨歎一身相也。偈初標佛月，今先結佛月為三身、次結三身通融，故言無有障礙。次結佛日，故言如焰。次結佛化身即是四身義，故言如化。皆具三身四身，則是無障礙也。結竟即禮，禮於佛月，亦是禮佛日佛化也。品初歎經，歎體宗用；品後讚佛，辭異義同。佛真法身即是體，佛月清淨即是宗，應現水月即是用。天王天辯其妙若此也。問：空譬法身、月譬報身，空為作月？不作月？空若作月，月非空作；空不作月，月那依空？答：空不作月，亦不作非月，月非月必依於空。法不作報，亦不作非報，報非報必依於法。又問：法不作報非報，報非報必依於法者，亦應月不作影亦不作非影，影非影必依於月者。月亦是法身耶？答：智與法冥，法是法界，智亦如法界（云云）。又並影不作動與不動，動不動必依於水，水亦是法界耶？答動不動譬機。一切諸法中悉有安樂性，譬法界亦是無妨。又《淨度三昧》云「眾生亦度佛。若無機感，佛不出世，亦不能得成三菩提。出世菩提皆由眾生。」機為法界，此義成也。佛答二十四行半偈，天王所以讚佛者，佛能說法故也。法王所以讚法者，法能成佛故也。《般若》云「我初成道，觀誰可敬可讚，無過於法，法能成立一切凡聖。」故佛讚法以答天王。文為三：初一行歎經體答其法身、次一行歎經宗答其報身、次二十二行半歎經用答其應身。悉如文。三四王歡喜發誓，如文。

Sixth, the address to the Buddha. The text has three parts: first, speaking verses of praise; second, the Buddha replies with verses; third, rejoicing and making vows. The verses of praise comprise eight and a half stanzas, and the text has three parts: the first stanza praises the three bodies; the next five and a half stanzas praise the bodily marks; the next two stanzas conclude the praise. Now, the three bodies have common and distinct [meanings]. According to the text, it is distinct: space is the dharmakāya, the sun is the saṃbhogakāya, and the moon is the nirmāṇakāya. As for the common meaning: space is the dharmakāya, the sun is the saṃbhogakāya, and the sun in the water is the nirmāṇakāya; space is the dharmakāya, the moon is the saṃbhogakāya, and the moon in the water is the nirmāṇakāya; space is the dharmakāya, the space within the sun is the saṃbhogakāya, and the space within the water is the nirmāṇakāya. The moon is also like this. Relying on the concluding text of praise: space is the dharmakāya, the moon is the saṃbhogakāya, and the moon in the water is the nirmāṇakāya; space is the dharmakāya, the sun is the saṃbhogakāya, and the flame is the nirmāṇakāya; the dharma transformed is the dharmakāya, the master of transformation is the saṃbhogakāya, and the transformed matter is the nirmāṇakāya. Although explained separately, the meaning is interconnected and fused; thus the text says "without hindrance", which is the common meaning. Praising the bodily marks has five parts: the first stanza praises the upper two marks, namely eyes and teeth. The next stanza and a half praises the two virtues of wisdom and severance, namely wisdom and samādhi. The next two stanzas praise the lower two marks, namely levelness and webbed [fingers]. The next two lines are praise that transcends words, namely inconceivable. The next two lines conclude the praise. Now, the marks and signs are not exclusively in the nirmāṇakāya; they also pervade the saṃbhoga-dharma. Adorning the body born of parents is the nirmāṇa marks and signs; adorning the supremely distinguished body is the saṃbhoga marks and signs; adorning the dharma-gates is the dharmakāya marks and signs. Here, praising wisdom and severance is precisely the dharmakāya marks and signs. The text says "without hindrance", which does not solely praise the marks of a single body. At the beginning of the verses, the Buddha-moon is introduced; now it first concludes the Buddha-moon as the three bodies, and next concludes the three bodies as interconnected and fused, and thus it says "without hindrance". Next it concludes the Buddha-sun, and thus says "like a flame". Next it concludes the Buddha's nirmāṇakāya, which is the meaning of the four bodies, and thus says "like an apparition". All possessing the three bodies and four bodies—this is being without hindrance. Having concluded, they then pay homage: paying homage to the Buddha-moon is also paying homage to the Buddha-sun and the Buddha's transformations. At the beginning of the chapter, the sūtra was praised, praising substance, principle, and function; at the end of the chapter, the Buddha is praised; the words differ, but the meaning is the same. The Buddha's true dharmakāya is the substance; the purity of the Buddha-moon is the principle; manifesting as the moon in water is the function. The Heavenly King's heavenly eloquence is subtle like this! Question: Space is compared to the dharmakāya, and the moon is compared to the saṃbhogakāya; does space make the moon, or does it not make the moon? If space makes the moon, the moon is not made by space; if space does not make the moon, how can the moon rely on space? Answer: Space does not make the moon, nor does it make non-moon; yet moon and non-moon must rely on space. Dharma does not make saṃbhoga, nor does it make non-saṃbhoga; yet saṃbhoga and non-saṃbhoga must rely on dharma. Another question: If dharma does not make saṃbhoga or non-saṃbhoga, yet saṃbhoga and non-saṃbhoga must rely on dharma, then just as the moon does not make a reflection or non-reflection, yet reflection and non-reflection must rely on the moon, is the moon also the dharmakāya? Answer: Wisdom and dharma are merged; dharma is the dharmadhātu, and wisdom is also like the dharmadhātu (and so forth). Furthermore, matching this: the reflection does not make movement or non-movement, yet movement and non-movement must rely on water; is water also the dharmadhātu? Answer: Movement and non-movement are metaphors for spiritual receptivity. In all phenomena, there is the nature of peace and bliss; there is no harm in taking it as a metaphor for the dharmadhātu. Furthermore, the *Jingdu sanmei jing* says: "Sentient beings also deliver the Buddha. If there were no resonant capacity, the Buddha would not appear in the world, nor could he attain supreme bodhi. Appearance in the world and bodhi both depend on sentient beings." Spiritual receptivity being the dharmadhātu—this meaning is established. The Buddha's reply has twenty-four and a half stanzas. The reason the Heavenly King praises the Buddha is that the Buddha can preach the Dharma. The reason the King of the Dharma praises the Dharma is that the Dharma can accomplish Buddhahood. The *Prajñā* says: "When I first achieved awakening, I contemplated who was worthy of respect and praise; nothing surpasses the Dharma, for the Dharma can establish all ordinary beings and sages." Therefore, the Buddha praises the Dharma in reply to the Heavenly King. The text has three parts: the first stanza praises the substance of the sūtra, replying to his dharmakāya; the next stanza praises the principle of the sūtra, replying to his saṃbhogakāya; the next twenty-two and a half stanzas praise the function of the sūtra, replying to his nirmāṇakāya. All are as in the text. Third, the Four Kings rejoice and make vows, as in the text.