金光明經文句記 1.161

1.161

二、「三藏」下，對他辨正，二：初、明他解，二：初、敘。三藏意云：經題三字喻於三德，乃以三德分對三經。《涅槃》明佛有體解脫，正斷二乘灰滅之見。《般若》談空，正為凡夫遣於有著。《華嚴》頓說法身之理，被十信三賢，故云始行。上之三經，各談一德、各被一機。若《金光明》，具顯三德，故能通被八位之機。解脫，被二乘二位也；般若，被凡夫，通指人天為一位也；法身，被菩薩信住行向地五位也。既無機不被，即是經王統攝義也。

Second, from "the Tripiṭaka [master]" onward, distinguishing the correct in contrast with others, which has two: first, clarifying the other interpretation, which has two: first, setting it forth. The Tripiṭaka master's intention was: The three characters of the sūtra title metaphorically denote the three virtues, and he thus matched the three virtues separately with three sūtras. The Nirvāṇa Sūtra clarifies that the Buddha possesses substantial liberation, precisely severing the two vehicles' view of ash-like extinction. The Prajñā Sūtra discusses emptiness, precisely dispatching attachments to existence for ordinary beings. The Avataṃsaka Sūtra suddenly expounds the principle of the Dharma-body, addressing [bodhisattvas of] the ten faiths and three worthies, hence called "initial practitioners." The above three sūtras each discuss one virtue and each address one capacity. As for the Suvarṇaprabhāsa, it fully reveals the three virtues; hence it can universally address the capacities of the eight stages: liberation addresses the two stages of the two vehicles; prajñā addresses ordinary beings, generally referring to humans and devas as one stage; the Dharma-body addresses the five stages of bodhisattva faith, abodes, practices, transferences, and grounds. Since there are no capacities it does not address, this is the meaning of the king of sūtras unifying and subsuming.