金光明經文句記 3.345

3.345

二、「所以」下，立義，二：初、明能讚智巧。二、「夫」下，明所讚德深，二：初、歷教分別；二、據圓融即。此之二意，學者應知，括經論之幽文、立教觀之深趣、彰化迹之不濫、顯圓機之頓照。何者？以分別故從勝別示，以融即故觸境遍收。得後後者必得前前，得前前者不得後後。不知後故當分義成，能知前故跨節義顯。若能了知真中感應二識見佛，則今二意收揀無遺矣。二識者，《起信論》云「佛用有二種：一依分別事識。凡夫二乘心所見者，說名應身。以不知轉識現故，見從外來，取色分齊，不能盡知故。二者依於業識。謂諸菩薩，從初發意乃至菩薩究竟地，心所見者名為報身，身有無量色、色有無量相、相有無量好，所住依果亦復無量，種種莊嚴隨所示現，即無有邊、不可窮盡、離分齊相，隨其所應，常能住持不毀不失，皆因諸波羅蜜無漏行熏及不思議熏之所成就。是受樂相，說名報身（文畢）。」斯乃如來以法界用，隨順眾生事業二識，現報應身，應身是今生身、報身是今尊特及法性身。依事識者，但見應身，不能覩報，以其麁淺不窮深故。依業識者，既覩報身亦能見應，以知真如起二用故。行者應知，真如之用現佛身相，大有三品：一如《華嚴》談相好數，有十蓮華藏世界微塵。二如《觀無量壽佛經》，明八萬四千相好光明。三如此經及《法華》、《般舟》等，說三十二相八十種好。此三品相既是真如全體之用，若多若少皆無邊際，故悉稱海、無非尊特。然有通局，以藏塵八萬局業識見，其三十二通事識見，名生名應。若業識見，即無有邊、不可窮盡、離分齊相，名為尊特，屬於報身。此如今經別所歎相在三十二，以金龍尊就佛四德微妙寂滅而為總讚，以總顯別，故三十二無非祕藏。故一一相離於分齊，如空無邊、常住不毀。疏據此釋三身融即，正讚尊特。若其不知龍尊總讚是依業識見應即報，豈三十二圓光一尋名尊特耶？言真中感應者，良以如來現應化身，示住偏真，說於生滅及無生法，被藏通機。現尊特身，住於中道，宣說無量及無作法，被別圓機。故《文句》云「丈六身佛住真諦」。丈六尊特合身佛雙住真中，尊特身佛雙住俗中，法身佛住中道。疏有六處明應化尊特，皆約真中感應而辨。如《法華》歎佛，經文顯云「三十二相八十種好」，法身具故、嚴法身故，是尊特相。是故荊谿類同《華嚴》，一一相好與虛空等。又云「一一相皆法界海，一一好無非名海。」疏釋今文，大相小相皆稱為海，此大小相全異《華嚴》九十七名，一一皆與《法界次第》三十二相八十種好名目無差。又〈懺悔品〉讚佛三十二相八十種好，豈龍尊昔讚與今金鼓所讚優劣？故知秖就中道感應稱為尊特，非是加添相好之數方名尊特。故《華嚴》中，業報眾生等十種之身皆盧舍那，舍那非報、報非尊特耶？失此意者，勿議今宗也。父母生身，丈六身也。三藏及通鈍根所感尊特，即是他受用報。通教利根及別所感法性，是法身。圓人所感，此乃如來法界大用。對三類機現三種身，故能嚴相亦分三種。三身力用優劣有殊，不唯示果身相不同，亦示行因三種差別。以今見佛，皆是曩世結緣機也。如示迹因，論四修相、行六度等。或示事修，或即空修、或次第修、或圓頓修。示修不等，致令眾機結緣有異，今日感見三身不同。

Second, from "Therefore" onwards, establishing the meaning, which has two parts: first, explaining the skillfulness of the praising wisdom; second, from "Now" onwards, explaining the depth of the praised virtues, which has two parts: first, differentiating across the teachings; second, based on round fusion and identity. These two meanings students should know: they encompass the profound texts of sūtras and treatises, establish the deep imports of teaching and contemplation, clarify that the traces of transformation are not confounded, and manifest the round faculty's sudden illumination. Why is this? Because by differentiation, [the body] is shown distinctly from the superior [perspective]; by fusion and identity, every sphere is universally embraced upon contact. One who attains the latter necessarily attains the former; one who attains the former does not attain the latter. Because one does not know the latter, the meaning proper to its portion is established; because one can know the former, the meaning that transcends stages becomes evident. If one can fully understand the two consciousnesses' perception of the Buddha through the stimulus and response of truth and middle, then the two present meanings encompass and select without remainder. Regarding the two consciousnesses, the Awakening of Faith says: "The Buddha's activity is of two kinds: first, relying on the discriminating consciousness of affairs. That which is seen by the minds of ordinary beings and [followers of] the two vehicles is called the transformation body. Because they do not know that it is manifested by the evolving consciousness, they see it as coming from outside, seize upon limits of physical form, and cannot fully comprehend it. Second, relying on the karmic consciousness. That which is seen by the minds of bodhisattvas, from the first arousal of the mind up to the bodhisattva's ultimate stage, is called the reward body. His body has immeasurable forms, each form has immeasurable marks, and each mark has immeasurable minor characteristics; the supporting retribution where he dwells is also immeasurable. The various adornments manifested according to [capacity] are boundless, inexhaustible, and free from characteristics of limitation; according to what is appropriate, they can always abide and be maintained without destruction or loss. They are all accomplished through the perfuming of uncontaminated practices of the pāramitās and the inconceivable perfuming. This is the mark of enjoying bliss, and is called the reward body (end of text)." This is the Tathāgata, by the activity of the Dharma realm, according with sentient beings' two consciousnesses of activity and karma to manifest the reward and transformation bodies: the transformation body is the present physical birth body, and the reward body is the present exalted-and-special body and Dharma-nature body. One who relies on the consciousness of affairs only sees the transformation body and cannot behold the reward [body], because it is coarse and shallow, not fathoming the profound. One who relies on the karmic consciousness, having beheld the reward body, can also see the transformation [body], because of knowing that true suchness gives rise to both activities. Practitioners should know that true suchness's activity manifesting the forms and marks of the Buddha's body broadly has three grades: first, as in the Avataṃsaka, speaking of the number of marks and minor characteristics as being like the dust motes of ten lotus-store worlds; second, as in the Contemplation of the Buddha of Immeasurable Life Sūtra, clarifying eighty-four thousand marks, minor characteristics, and rays of light; third, as in this sūtra, the Saddharmapuṇḍarīka, the Pratyutpanna, and so forth, speaking of thirty-two marks and eighty minor characteristics. Since these three grades of marks are the activity of the entire substance of true suchness, whether many or few, all are boundless; therefore all are called "oceans," and none are not exalted and special. However, there are the universal and the restricted: the world-dust and eighty-thousand [marks] are restricted to being seen by the karmic consciousness; the thirty-two are universally seen by the consciousness of affairs, called "birth" and "transformation." If seen by the karmic consciousness, then being boundless, inexhaustible, and free from characteristics of limitation, they are called "exalted and special" and pertain to the reward body. This is like this sūtra specifically praising the marks as thirty-two: because King Suvarṇaprabhāsa made a general praise of the Buddha's four virtues as subtle, wondrous, and quiescent, displaying the particular by means of the general, the thirty-two are therefore none other than the secret treasury. Thus each and every mark is free from limitations, like space boundless, permanently abiding and indestructible. The commentary relies on this to explain the three bodies as fused and identical, directly praising the exalted and special [body]. If one did not know that King Suvarṇaprabhāsa's general praise relied on the karmic consciousness seeing the transformation [body] as identical to the reward [body], how could the thirty-two [marks] and circular halo of one fathom be called "exalted and special"? Regarding the stimulus and response of truth and middle: truly, because the Tathāgata manifests the transformation body, shows an abiding in biased truth, and preaches the teachings of arising and ceasing as well as non-arising, covering the capacities of the Tripiṭaka and Shared [teachings]; he manifests the exalted-and-special body, abides in the Middle Way, and proclaims the immeasurable and uncreated teachings, covering the capacities of the Distinct and Round [teachings]. Therefore the Textual Commentary says: "The sixteen-foot body Buddha abides in the truth of principle." The combined sixteen-foot and exalted-and-special body Buddha abides equally in truth and middle; the exalted-and-special body Buddha abides equally in the conventional and middle; the Dharma body Buddha abides in the Middle Way. The commentary in six places clarifies the transformation and the exalted-and-special [bodies], all discerning them with reference to the stimulus and response of truth and middle. As when the Saddharmapuṇḍarīka praises the Buddha, the text of the sūtra explicitly says "thirty-two marks and eighty minor characteristics," because the Dharma body possesses them and they adorn the Dharma body, these are the exalted-and-special marks. For this reason Jingxi assimilates them to the Avataṃsaka: each mark and minor characteristic is equal to empty space. It also says: "Each mark is an ocean of the Dharma realm; each minor characteristic is none other than an ocean of names." In explaining the present text, the commentary calls both major and minor marks "oceans"; these major and minor marks are completely different from the ninety-seven names of the Avataṃsaka, each and every one being identical with the items of the thirty-two marks and eighty minor characteristics in the Gradual Order of the Dharma Realm. Furthermore, the "Chapter on Repentance" praises the Buddha's thirty-two marks and eighty minor characteristics; how could there be superior or inferior between the praise formerly made by King Suvarṇaprabhāsa and that now made by the golden drum? Therefore one should know that it is merely with reference to the stimulus and response of the Middle Way that it is called "exalted and special"; it is not that the number of marks and minor characteristics must be increased before it is called "exalted and special." Hence, in the Avataṃsaka, the ten kinds of bodies such as karmic retribution and sentient beings are all Rocana; is Rocana not the reward, and is the reward not exalted and special? Those who miss this point must not discuss our school! The body born of parents is the sixteen-foot body. That which is stimulated by the Tripiṭaka and the dull faculties of the Shared [teaching]—the exalted and special—is the reward [body] for the enjoyment of others. That which is stimulated by the sharp faculties of the Shared teaching and the Distinct [teaching]—the Dharma nature—is the Dharma body. That which is stimulated by people of the Round [teaching] is the great activity of the Tathāgata's Dharma realm. Manifesting three kinds of bodies corresponding to three kinds of faculties, the marks that can adorn them are likewise divided into three kinds. The powers and functions of the three bodies differ in superiority and inferiority: they not only show differences in the fruitional body and marks, but also show three kinds of distinctions in the causal practice. For seeing the Buddha today is in every case the faculty of having formed a connection in past ages. As in showing causal traces, discussing the marks of the four cultivations, practicing the six perfections, and so forth: either showing phenomenal cultivation, or cultivation as identical to emptiness, or gradual cultivation, or round and sudden cultivation. The displayed cultivations being unequal causes the connections formed by various faculties to differ, resulting today in their stimulated perceptions of the three bodies being different.