金光明經文句記 3.30

3.30

四、約因前果後以水山地空對集苦道滅，例皆分三：初、牒示；二、引證；三、釋結。苦諦中引《小般若》者，《金剛般若》也。對《大品》等稱之為小，以文為小，理同大部。彼以須彌喻於佛身。今證苦者積聚義同，非集所感。然用佛報證生報者，彰苦無作、陰入皆如，無苦可捨，即生成滅故。盤峙，盤迴。峙，立也。或作磐字，誤也。道諦中引《法華》智地者，以地喻地。既到智地，道之中也。水陸兩途者，陸途但到海之此岸，可喻三乘通修道品，未度變易，猶在此岸。水途能到海之彼岸，可喻一乘別修道品，能即二死到三德岸。滅諦中引《法華》者，以空喻空，此空畢竟，故曰終歸。五翳者，煙、雲、塵、霧、修羅手也。三光者，日、月、星也。常住滅理本來不翳，今亦非淨。問：苦以山喻佛身，道以地喻智地，滅以空喻妙空。此三既有即理之教，則可論於所證法身。若初集諦引證釋結但論煩惱，豈可亦得名法身耶？答：無作四諦一一皆中，若非一切咸趣煩惱，那名即中？以即中故，苦名法身、道是智地、滅名妙空。故知直以煩惱釋集示於法身，其意最妙，行者知之。

Fourth, in terms of cause preceding and effect following, matching water, mountain, earth, and space to origination, suffering, the path, and cessation, all are analogously divided into three parts: first, citing and indicating; second, adducing proofs; third, explaining and concluding. In the truth of suffering, the citation of the *Shorter Prajñā* refers to the *Vajracchedikā Prajñāpāramitā*. It is called 'Shorter' in contrast to the *Large Chapter* and others; it is shorter in text, but its principle is identical with the large treatises. There, Mount Sumeru is used as a metaphor for the Buddha's body. Here, its use as proof of suffering is because the meaning of 'accumulation' is the same; it is not produced by origination. Yet, using the Buddha's retribution to prove born retribution clarifies that suffering is non-contrived, that the skandhas and āyatanas are all Thusness, and that there is no suffering to be abandoned, because birth immediately constitutes cessation. 'Towering and winding' (pánzhì): *pán* means winding; *zhì* means towering. Some write the character *pán* (磐, bedrock), which is an error. In the truth of the path, the citation of the 'ground of wisdom' from the *Lotus Sūtra* uses earth as a metaphor for the ground. Having arrived at the ground of wisdom, this is the middle of the path. Regarding the 'two routes of water and land': the land route reaches only this shore of the sea, which may be compared to the three vehicles commonly practicing the path factors, who, having not yet crossed beyond transformation-[birth-and-death], are still on this shore. The water route can reach the further shore of the sea, which may be compared to the One Vehicle distinctively practicing the path factors, being able, through the two deaths, to arrive at the shore of the three virtues. In the truth of cessation, the citation of the *Lotus Sūtra* uses space as a metaphor for space; this space is ultimate, hence it is said to 'finally return.' The 'five obscurations' are smoke, clouds, dust, mist, and the hands of asuras. The 'three luminaries' are the sun, the moon, and the stars. The principle of eternal cessation is originally unobscured, and now it is likewise not pure. Question: Suffering uses a mountain to symbolize the Buddha's body, the path uses earth to symbolize the ground of wisdom, and cessation uses space to symbolize wondrous space. Since these three possess the teaching that is identical with principle, one may discuss the Dharmakāya realized by them. If the initial truth of origination, in adducing proofs and explaining the conclusion, only discusses afflictions, how can it also be named the Dharmakāya? Answer: In the uncreated four truths, each and every one is the Middle. If everything did not fully converge in affliction, how could it be named 'identical with the Middle'? Because it is identical with the Middle, suffering is named Dharmakāya, the path is the ground of wisdom, and cessation is named wondrous space. Therefore, know that directly interpreting origination through affliction to reveal the Dharmakāya holds the most wondrous meaning, which practitioners should understand.