金光明經文句記 3.293

3.293

二、「標諸」下，隨文釋義，三：初、標歎。報應二修，全理之事也；法身一性，全事之理也。十方三世，佛佛三身，如此標章，何所不攝？我依止者，既云法性一體三佛，驗知他佛為心性佛。此依本覺起於始覺，亦是三諦發於三智。非此依止，不成妙懺，故圓初心，名修佛行。四眼入佛眼等，《大論》文也。十智與如實智，總十一智。十智與二乘共，如實獨在佛。十智者，一法智、二比智、三他智、四世智、五苦智、六集智、七滅智、八道智、九盡智、十無生智。如物投等者，石蜜至甘、海水至鹹，物投水會，皆失本味。體法即性，無不妙也。此之佛海，寧不歸敬？

Second, from "marking all..." onward, explaining the meaning following the text, which has three parts: first, marking the praise. The cultivated aspects of reward and response are phenomenal matters entirely pervaded by principle; the single nature of the Dharmakāya is principle entirely pervaded by phenomena. For every single buddha across the ten directions and the three periods of time, each has the three bodies; with such a chapter heading, what is not encompassed? Regarding 'whom I rely upon', since it is said that the Dharma-nature is one essence with three buddhas, it is verified that the other buddhas are the buddhas of mind-nature. This means that based on original enlightenment, initial enlightenment arises; it also means that the three truths produce the three knowledges. Without this reliance, the wonderful repentance cannot be accomplished; hence the initial mind of the round [teaching] is called the cultivation of the Buddha's practice. 'The four eyes enter the Buddha-eye' and so forth are passages from the *Dazhidu lun*. The ten knowledges together with the knowledge of reality make eleven knowledges in total. The ten knowledges are shared with the two vehicles; the knowledge of reality belongs exclusively to the Buddha. The ten knowledges are: 1. knowledge of phenomena (dharmajñāna), 2. knowledge of inference (anvayajñāna), 3. knowledge of others' minds (paracittajñāna), 4. conventional knowledge (saṃvṛtijñāna), 5. knowledge of suffering (duḥkhajñāna), 6. knowledge of the origin (samudayajñāna), 7. knowledge of cessation (nirodhajñāna), 8. knowledge of the path (mārgajñāna), 9. knowledge of destruction (kṣayajñāna), and 10. knowledge of non-arising (anutpādajñāna). Regarding 'like things thrown...', rock honey is extremely sweet, and seawater is extremely salty; when things are thrown into and merge with water, they all lose their original taste. Comprehending phenomena as being the nature itself, nothing is not wondrous. How could one not take refuge in and revere this ocean of buddhas?