金光明經文句記 3.349

3.349

三、釋法性相。此乃諸佛第一義諦智相之身，凡夫二乘尚不知名，豈能覩見？若論極證，等覺罔窮。又復初地不知二地，是故樹神哀泣雨淚請佛現身，即此身也，皆得名為非下地見。唯應度等者，斯是大乘第一義悉檀。機扣佛者，乃以此身應之令見。即前疏解一時之義，一切種智與中諦一時也。無身等者，非質礙身，是微妙身；非差別相，是智淨相。一切智是萬行首，故以為頭。第一義諦諸法中最，故以為髻。八萬塵勞轉為法門，多數名髮。大悲為眼，見苦即拔。中道白毫，不偏無染。無漏為鼻，嗅功德香。十八味舌，遍甞理空。不共為齒，四十數齊。《大論》以十八不共法、十力、四無畏、大慈大悲、三念處等為四十，皆不與下地共故。四弘為肩，荷負不息。三三昧止散，如腰束衣。圓三三昧秪是三觀，空即空觀；無相即假觀，不得空相故；無願即中觀，於二邊不作願求故。如來藏腹，含三千故。權實智手，遍拔眾生。定慧等足，究踐理地。今第三身，與餘處列不無少異，如《觀無量壽佛經疏》云「色相身，義當生身及他受用，同為應身。次法門身，即今所列種種法門，義當報身，乃自受用也。三實相身，即以法門所嚴之理為第三身。」今則合彼理智二身為法性身，開彼應身為生身、尊特，互有開合，三身不虧。又復應知，今法性身頭等法門，即是龍尊所讚之相，心即色故，名前二身；色即心故，名為法門。但今歷教，就分別門隨機所見，前不見後，是故後後從勝立名，故使三身有優劣相。又復尊特及法性身皆業識見，以尊特相兼於別修，故就身相高廣而示。今法性佛即修明性，故隱色相從法門說。講者學者宜在精詳。

Third, explaining the marks of the Dharma-nature [body]. This is the body of the marks of wisdom of the ultimate truth of all Buddhas. Ordinary beings and [practitioners of] the two vehicles do not even know its name, so how could they perceive it? If we speak of the ultimate realization, even [a bodhisattva of] equal enlightenment cannot fathom it. Furthermore, the first ground does not know the second ground; therefore the tree deity wept shedding tears and pleaded for the Buddha to manifest his body—namely, this very body. All these may be termed 'not seen by lower grounds.' The phrase 'only those who ought to be saved, etc.' refers to the Great Vehicle's ultimate siddhānta. When responsive capacity stimulates the Buddha, he responds with this body and enables them to see it. This is precisely the meaning of 'at one time' explained in the earlier commentary: the wisdom of all modes is simultaneous with the middle truth. As for 'having no body, etc.': it is not a body of physical obstruction, but an exquisitely wondrous body; it is not of differentiated marks, but is the mark of purity of wisdom. The wisdom of all modes is the head of the myriad practices, hence it is taken as the head. The ultimate truth is foremost among all dharmas, hence it is taken as the topknot. The eighty thousand defilements are transformed into Dharma gates, and their vast number is called the hair. Great compassion is the eyes, which on seeing suffering immediately uproot it. The white curl of the Middle Way is unbiased and unstained. Non-outflow is the nose, smelling the fragrance of merit. The tongue of eighteen tastes universally tastes the emptiness of principle. The unshared [dharmas] are the teeth, equal in number to forty. The Da zhidu lun takes the eighteen unshared dharmas, the ten powers, the four fearlessnesses, great loving-kindness, great compassion, and the three foundations of mindfulness to make forty, because none of them are shared with the lower grounds. The four universal vows are the shoulders, bearing [sentient beings] without cessation. The three samādhis stop distraction, like a belt fastening a robe around the waist. The three round samādhis are simply the threefold contemplation: emptiness is the contemplation of emptiness; signlessness is the contemplation of provisionality, because it does not grasp the mark of emptiness; wishlessness is the contemplation of the middle, because it makes no wishful seeking with respect to the two extremes. The Tathāgatagarbha is the belly, because it contains the three thousand. The hands of expedient and real wisdom universally pull out sentient beings. The feet of equal concentration and wisdom exhaustively tread upon the ground of principle. Now, the third body here is not without slight difference from listings elsewhere. As the Commentary on the Amitāyurdhyāna Sūtra states: 'The physical-mark body correspond in meaning to the manifested body and [the body of] enjoyment for others, together being the response body. Next, the Dharma-gate body, which is the various Dharma gates listed now, corresponds in meaning to the reward body, which is [the body of] enjoyment for oneself. Third, the real-mark body takes the principle adorned by the Dharma gates as the third body.' Here, we combine those two bodies of principle and wisdom into the Dharma-nature body, and open that response body into the manifested body and the exalted-special body. Opening and combining vary mutually, but the three bodies are not deficient. Furthermore, one should know that the Dharma gates such as the head of the present Dharma-nature body are precisely the marks praised by the Dragon King: because mind is form, they are named the previous two bodies; because form is mind, they are named Dharma gates. But now, in traversing the teachings, from the perspective of the gate of differentiation according to what is seen by individual capacities, the preceding does not see the succeeding; therefore the succeeding are given names based on their superiority, which causes the three bodies to have marks of superiority and inferiority. Furthermore, both the exalted-special and the Dharma-nature bodies are seen by the karmic consciousness. Because the marks of the exalted-special [body] also combine distinct cultivation, it is shown in terms of the height and vastness of the physical marks. The present Dharma-nature Buddha clarifies nature through cultivation, and therefore conceals physical marks and speaks in terms of Dharma gates. Lecturers and students should examine this with precision and detail.