金光明經文句記 2.355

2.355

二、「一切」下，依文別表。該，包也。十法界者，心、佛、眾生三人皆具，具雖不異，迷悟且殊。佛已證悟，心、生在迷。全迷則曰理性十界，信說則曰名字十界。念念體達名觀行十，六根遍照名相似十，證十起應名非真十，今表極果乃究竟十。己心合佛十界體用，亦見眾生十界同佛，是今表果十界之義。不作此解，徒云一切該十法界。三世間者，假實依報也。攬實成假，名字不同，即眾生世間。所攬實法，色心間隔，即五陰世間。正報所依，依報差別，即國土世間。未曾有者，分證十本、分垂十迹雖得圓融，若望極果，明昧尤別。如《華嚴》說灌頂菩薩所得功德如一塊土，妙覺功德如四洲土，故因圓理顯。若自若他三十世間，一一究竟清淨自在，未曾有也。「國土」下，以三世間配三德，且從義便也。國土等者，迷時假實既依國土，果上智斷全依法身，故於國土明實相滿。眾生等者，《釋論》云「眾生無上者佛是」。佛翻為覺，始覺人空、終覺法空，故於眾生世間明般若滿。五陰等者，《釋論》云「法無上者涅槃是」。因滅是色獲得常色，受想行識亦復如是。二執既盡，五陰自在，故於五陰世間明解脫滿。以三對三，須知其意，良以三德舉一即三，顯三世間一一圓遍、互融互攝，新伊天目類之可知。實相是要者，實相無相，極果俱是究竟忘相，故稱實相自他圓滿也。

Second, from 'All...' onward, specific representation based on the text. 'Gai' means to encompass. As for the ten dharma-realms: mind, Buddha, and sentient beings—these three persons all possess them. Although possessing them does not differ, delusion and awakening are nonetheless distinct. The Buddha has already realized awakening; mind and sentient beings remain in delusion. Total delusion is called the ten realms of principle; believing and preaching is called the ten realms of verbal identity. Moment-to-moment realization is called the ten of contemplative practice; the six sense faculties universally illuminating is called the ten of resemblance identity; realizing the ten and arising responses is called the ten not-yet-true; here, representing the ultimate fruit is the ten of ultimate identity. One's own mind accords with the substance and function of the Buddha's ten realms, and one also sees that sentient beings' ten realms are identical with the Buddha's; this is the meaning of the ten realms representing the fruit here. If one does not explain it this way, it is in vain to say that 'all' encompasses the ten dharma-realms. As for the three realms: they are the provisional, the real, and the dependent reward. Grasping the real to form the provisional, with differing names, is the realm of sentient beings. The real dharmas that are grasped, with form and mind differentiated, are the realm of the five aggregates. That upon which the direct reward relies, the differences in dependent rewards, is the realm of lands. As for 'unprecedented': partially realizing the ten roots and partially manifesting the ten traces, although attaining perfect interfusion, when viewed in light of the ultimate fruit, clarity and obscurity are still distinctly different. Just as the Avataṃsaka Sūtra says that the merits attained by a consecrated bodhisattva are like a clod of earth, while the merits of subtle awakening are like the earth of the four continents; therefore, the cause is perfected and principle is revealed. Whether for oneself or others, the thirty realms are each ultimately pure and unimpeded, unprecedented. Below 'Lands...', correlating the three realms with the three virtues is also done for interpretive convenience. As for 'lands' and so forth: since during delusion the provisional and the real rely on the land, while in the fruit wisdom and severance rely entirely on the Dharma-body, therefore with respect to the land the fulfillment of true mark is clarified. As for 'sentient beings' and so forth: the Treatise says, 'Among sentient beings, the supreme one is the Buddha.' 'Buddha' is translated as 'Awakened'; one begins by awakening to the emptiness of persons and finishes by awakening to the emptiness of dharmas, so with respect to the realm of sentient beings the fulfillment of prajñā is clarified. As for 'five aggregates' and so forth: the Treatise says, 'Among dharmas, the supreme one is nirvāṇa.' Through the extinction of this form one obtains permanent form, and feeling, perception, formations, and consciousness are also like this. The two attachments having ended, the five aggregates are unimpeded; therefore, with respect to the realm of the five aggregates, the fulfillment of liberation is clarified. In correlating three with three, one must understand the intention: truly because when one mentions one of the three virtues it is immediately three, showing that the three realms are each perfectly pervasive, mutually interfused, and mutually subsuming; this can be known by analogy with the three dots of the letter 'i' or the eyes of Maheśvara. That the true mark is essential means that the true mark is devoid of marks, and the ultimate fruit is entirely the ultimate forgetting of marks; therefore it is called the self and other perfection of the true mark.