金光明經文句記 5.19

5.19

二、「約體」下，歎經宗。約體修行者，體是本覺，起成始覺，方得名為約體修行。體具佛界因果二嚴，全體成修、二嚴無作，名非莊嚴而為莊嚴。今以極果二嚴為宗。「世天」下，經云「諸天」，包此三也。然應有四，恐文脫誤。或可天王本是生天，故疏不出。此四天名義出《大經》。〈德王品〉云「一者世間天，如諸國王；二者生天，從四天王乃至非非想；三者淨天，謂四果支佛；四者義天，謂十住菩薩，以見一切法是空義故。」《大論》明三種天：一假名天，即世天也；二生天；三清淨天，則兼三乘也。

Second, from "based on the substance" onward, praises the doctrine of the sūtra. Practicing based on the substance: the substance is original enlightenment, and when stirred it becomes acquired enlightenment, only then can it be called practicing based on the substance. The substance is endowed with both cause and fruit, the two adornments of the Buddha-realm; the entire substance becomes cultivation, and the two adornments are unconditioned, called non-adornment being adornment. Now it takes the two adornments of the ultimate fruit as the doctrine. From "worldly devas" onward: the sūtra says "all devas", which encompasses these three. However, there should be four; it is feared that the text has an omission. Or perhaps the heavenly kings are originally born devas, so the commentary does not bring them out. The names and meanings of these four devas come from the Mahāparinirvāṇa-sūtra. The "Chapter on Virtue King" says: "First, worldly devas, such as various kings; second, born devas, from the Four Heavenly Kings up to the Heaven of Neither Perception Nor Non-Perception; third, pure devas, meaning the four fruits [of arhatship] and pratyekabuddhas; fourth, meaning-devas, meaning the bodhisattvas of the ten abodes, because they see that all dharmas are of the meaning of emptiness." The Mahāprajñāpāramitā-śāstra clarifies three kinds of devas: first, nominal devas, which are worldly devas; second, born devas; third, pure devas, which encompass the three vehicles.