金光明經文句記 1.100

1.100

二、今釋，二：初、教。論明四住，其義猶總，是故今家明四教佛住於三諦，復論兼獨住法明矣。三藏所詮析法觀拙，故成佛唯丈六身，但住真諦。通教所詮體法觀巧，能證二空，故所成佛隨利鈍機一身兩見，丈六住真尊特住中、別教詮中修次第觀，故所成佛唯一尊特。以須別修緣了莊嚴，故使此佛雙住俗中。圓教詮中，中具諸法，因中萬行不修而修、果上萬德成無所成，故即報應名為法身，唯住中道。前三教佛豈離法身？今就當分，明四差別，是故四佛各以住法住於城山。

Second, the present interpretation, which has two parts: first, the teachings. The Treatise explains the four abidings, but their meaning is still general; therefore, our school clarifies that the Buddhas of the four teachings abide in the three truths, and further discusses combined and exclusive abiding dharmas clearly. What the Tripiṭaka expresses is the clumsy contemplation of analyzing dharmas, and therefore the Buddha achieved is only the sixteen-foot body, abiding only in the truth of emptiness. What the Shared Teaching expresses is the skillful contemplation of embodying dharmas, able to realize the two emptinesses; therefore the Buddha achieved is seen in two ways according to sharp or dull capacities: the sixteen-foot abides in emptiness, and the exalted abides in the middle. The Distinct Teaching expresses the middle and cultivates gradual contemplation; therefore the Buddha achieved is solely the exalted [body]. Because it requires separate cultivation of contributing and revealing adornments, it causes this Buddha to abide in both the conventional and the middle. The Perfect Teaching expresses the middle, and the middle contains all dharmas; in the cause, the myriad practices are cultivated without cultivating, and in the fruit, the myriad virtues are perfected without perfecting; therefore, reward and response are identical to the Dharma body, abiding solely in the Middle Way. How could the Buddhas of the previous three teachings be separate from the Dharma body? Here, according to their respective scopes, the four distinctions are clarified; therefore, the four Buddhas each abide in the city and mountain by means of their abiding dharmas.