金光明經文句記 1.167

1.167

二、「若說」下，定是非。若諸部內，有說前三能詮俗諦、有說前三所詮真諦，體不合者皆名餘諦，但得是經，不名經王。以其不明真理具俗，是故俗諦不即真諦。俗真俱無統王之義，故非王也。若諸部內，有說三種具俗之真、全真之俗，二諦不二名為中道，此中道外更無少法。如此經云「無量甚深法性」，又云「不思議智境」，又云「安住一切法如性，於一切法含受一切法」，則所詮外更無能詮，能詮之外豈有所詮？文理既合，中道斯圓，故得是經復是王也，乃於三俗三真三中九種經中而得自在。問：三種中經體已是王，何故復云於九自在？答：上辨九種，乃是通約三俗三真三中，示一代經有偏有圓也。今判諸部，隨有一處說圓中道即是經王。能於通示九種自在，於三中經即是異名。其體既同，故得自在。若餘六經，乃是圓中所用方便，如王於臣豈不自在？

Second, from "If it is said" downward, he determines right and wrong. If within the various scriptural corpora there are those that speak of the former three conventional truths of the expressing text, or those that speak of the former three ultimate truths of the expressed meaning, those whose essence does not unite are all called the "other truths"; they only attain [the status of] being sūtras, but are not called "kings of sūtras." Because they do not clarify that the ultimate principle is endowed with the conventional, the conventional truth is therefore not identical to the ultimate truth. Neither conventional nor ultimate possesses the sense of reigning as king, and therefore they are not kings. If within the various scriptural corpora there are those that speak of the three kinds of ultimate [truth] endowed with the conventional, and the conventional [truth] that is entirely the ultimate, then the non-duality of the two truths is called the Middle Way, and outside this Middle Way there is not the slightest dharma whatsoever. As this sūtra says: "The measureless, extremely profound Dharma-nature"; and again says: "The inconceivable sphere of wisdom"; and again says: "Firmly abiding in the suchness-nature of all dharmas, containing and receiving all dharmas within all dharmas"—then outside the expressed there is no further expressing, and outside the expressing how could there be an expressed? Since text and principle unite, the Middle Way is thus complete, and therefore it attains [the status of] being a sūtra and furthermore being a king, thereby attaining mastery among the nine kinds of sūtras of the three conventional, three ultimate, and three middle. Question: The essence of the three kinds of middle sūtras is already king; why then say it attains mastery over the nine? Answer: The previous differentiation of the nine kinds was generally based on the three conventional, three ultimate, and three middle to show that the teachings across one lifetime have the partial and the perfect. Now, in judging the various scriptural corpora, wherever the perfect Middle Way is spoken of, that itself is the king of sūtras. It can generally display mastery over the nine kinds; with respect to the three middle sūtras, it is merely a different name. Since their essence is the same, it therefore attains mastery. As for the other six sūtras, they are expedients employed within the perfect; as a king over ministers, how could he not have mastery?