金光明經文句記 4.9

4.9

三、「從去」下，遍類讚。三世塵數而言一者，過去不滅、未來不生、現在不住，法身平等報應無差，一不離多、多即是一，生佛尚即，佛佛豈殊？是故讚一類於一切。此文復是讚尊特身。何者？如前疏云「若見四佛同尊特身，一身一智慧即是常身，弟子眾一故。若四佛不同，即是應化，弟子眾多故。」知秖就一身一智及常住義是尊特相，不必須論現起大身也。《文殊問般若》者，「問」字誤也，應作「說」字。今家依二經明常坐三昧：一《文殊說般若》、二《文殊問菩提》。今所引文，是《說般若》文也。

Third, from 'from past' onward is the praise by generalizing categories. Regarding the mention of one amid dust-mote-like numbers of the three periods of time: the past is unextinguished, the future is unarisen, and the present does not abide; the Dharma-body is impartial, and the reward and responsive [bodies] are without distinction. One is not separate from many, and many is precisely one; since sentient beings and Buddhas are already identical, how could Buddha and Buddha differ? Therefore, praising one generalizes to all. This passage is also in praise of the honored and distinctive body (saṃbhogakāya). Why? As the previous commentary states: 'If one sees four Buddhas sharing the same honored and distinctive body, one body and one wisdom is precisely the eternal body, because the assembly of disciples is one. If the four Buddhas differ, they are responsive transformations, because the assemblies of disciples are manifold.' One should know that merely in terms of one body, one wisdom, and the meaning of eternal abiding lies the characteristic of the honored and distinctive [body]; it is not necessary to speak of manifesting a great body. As for 'Mañjuśrī's Inquiry on Prajñā', the character 'Inquiry' (wen) is an error; it should be 'Expounding' (shuo). Our school relies on two sūtras to explain the samādhi of constant sitting: first, Mañjuśrī's Expounding of Prajñā; second, Mañjuśrī's Inquiry on Bodhi. The passage cited here is the text of the Expounding of Prajñā.