金光明經文句記 3.298

3.298

二、廣歎廣況，二：初、廣歎，二：初、分文；二、「從其」下，隨釋。言讚應色，意彰法報。色相是表，智證是裏，雖分表裏，豈是異體？故新本中所明四德別屬三身，謂法具常我、應身具淨、化身具樂。分圓為別、融別為圓，故圓三身，身身四德。其得意者，了今應四即法報四，當以此意尋乎經疏。文四：初、歎我德。二、「從善」下，歎淨德。三、「從功」下，歎常德。經「巍巍」者，高大貌也。玻𭹳，此云水王也。四、「從三」下，歎樂德。潦，音老，行水也。稽首者，《說文》云「下首也。首，頭也。」孔安國云：「稽首，謂首至地。」

Second, broad praise and broad analogies, which has two parts: first, broad praise, which has two parts: first, dividing the text; second, from "from its..." onward, explaining accordingly. Speaking of praising the responsive form, the intention is to reveal the Dharma and reward [bodies]. The physical characteristics are the exterior, while the wisdom and realization are the interior; although divided into exterior and interior, how could they be different substances? Therefore, the four virtues explained in the new translation belong distinctly to the three bodies, namely: the Dharmakāya possesses permanence and self, the responsive body possesses purity, and the transformation body possesses bliss. To divide the round [teaching] into the distinct, and to integrate the distinct into the round—hence, in the round three bodies, each body possesses the four virtues. One who grasps the intended meaning understands that these four virtues of the response body are precisely the four of the Dharma and reward bodies; one should examine the sūtras and commentaries with this meaning. The text has four parts: first, praising the virtue of self. Second, from "from good..." onward, praising the virtue of purity. Third, from "from merit..." onward, praising the virtue of permanence. In the sūtra, 'weiwei' denotes a lofty and grand appearance. Poli (sphaṭika) is translated here as 'water king'. Fourth, from "from three..." onward, praising the virtue of bliss. Lao is pronounced lao, meaning flowing water. Regarding 'jishou' (prostration), the *Shuowen* states: 'Lowering the head. Shou means head.' Kong Anguo says: 'Jishou means bringing the head to the ground.'