金光明經文句記 5.264

5.264

初、出四種願欲。問：經示行人，欲以妙具供三世佛，及知他佛甚深行處。大師何故即以知字而為報佛？所知是法，二必垂形，是則三身皆屬行者。因既濫果，供養義乖。此解違經，如何取信？答：前揀事別，正却此情。經云「欲知」，豈非行者甚深行處？既是法身能知之心，寧非報佛文字之應？現亦唯心。若生佛條然、能所永異，斯出小教，何預圓宗？今就圓宗解四願欲。若迷三世諸佛三身同在剎那、法界六塵頓彰妙解，是可思議，正當違經。

First, setting forth the four kinds of vows and desires. Question: The sūtra indicates to practitioners that they desire to make offerings to the Buddhas of the three periods of time with wonderful requisites, and to know the profound spheres of practice of other Buddhas. Why does the Great Master take the word "know" to be the reward Buddha? What is known is the Dharma; the other two [bodies] must manifest forms—thus all three bodies would belong to the practitioner. Since the cause would then be conflated with the fruit, the meaning of making offerings would be violated. This explanation contradicts the sūtra; how can it be trusted? Answer: The earlier selection distinguishing phenomena precisely rejected this sentiment. When the sūtra says "desires to know," is this not the practitioner's own profound sphere of practice? Since it is the mind capable of knowing the Dharmakāya, how could it not be the response of the reward Buddha's words? Manifestation is also mind-only. If sentient beings and Buddhas were completely separate, and the subject and object were eternally different, this would derive from the Hinayāna teachings; how could it partake in the Perfect school? Now, we explain the four vows and desires in terms of the Perfect school. If one is confused about the three bodies of all Buddhas of the three periods of time being simultaneously present in a single thought-moment, and the six dusts of the Dharma realm instantly revealing this wonderful understanding, that would be conceivable, and that would truly contradict the sūtra.