金光明經文句記 1.86

1.86

初、釋時。問：諦智但在機感，應該生佛。雙隻既不同，如何論總別？答：智即是機、諦即是應，智諦合時名感應一。何者？佛以三諦而為其體，不以此體應於眾生。眾生無由智合於諦，如須菩提石室觀空，釋迦歎言得見我身。豈唯諦理？諸善亦然。如云「若持五戒，釋迦如來在汝家中。」故知佛以三諦諸善而為體相，眾生修善見諦理時，即是感應合一時也。今明三諦即攝四教，如常所辨。

First, explaining "time." Question: Truth and wisdom pertain only to the capacity and stimulus; response should pertain to sentient beings and the Buddha. Since pairs and singles are not the same, how can one discuss the general and the specific? Answer: Wisdom is precisely the capacity, and truth is precisely the response; when wisdom and truth unite, it is called the oneness of stimulus and response. Why is this? The Buddha takes the three truths as his essence; were he not to respond to sentient beings with this essence, sentient beings would have no way for wisdom to unite with truth. It is like Subhūti contemplating emptiness in a stone chamber, whereupon Śākyamuni praised him, saying that he had attained seeing his body. How could this be true only of the principle of truth? All goods are also like this. As it is said, "If one upholds the five precepts, Śākyamuni Tathāgata is present in one's house." Therefore, we know that the Buddha takes the three truths and all goods as essence and marks; when sentient beings cultivate good and see the principle of truth, that is precisely the time when stimulus and response unite as one. Now, explaining that the three truths subsume the four teachings is as has ordinarily been analyzed.