金光明經文句記 5.84

5.84

初、取喻顯圓。若以三喻別對三身，恐謂三身其體隔異，故今委取能喻之事其義不局，每喻各自具於三義。如日一喻，上必依空、下必現水，此之三義則顯報智圓具三身，此則三般若論三身也。月喻亦爾，可顯應用圓具三身，此則三解脫論三身也。太虛空是日所依空，天日水日當體含空，此之三空則顯法體圓具三身。月亦如是者，月所依空，天月水月其中含空，亦顯法體圓具三身。空遍日月兩說三身者，乃約雙照中道而示，此則三軌而論三身也。

First, taking the metaphors to reveal the perfect [interpenetration]. If the three metaphors were matched separately to the three bodies, one might suspect that the substances of the three bodies are disparate and distinct. Therefore, the commentary now thoroughly takes the things serving as metaphors so that their meanings are not restricted, each metaphor having in itself the three meanings. As with the single metaphor of the sun: above it must rely on empty space, and below it must manifest in water; these three meanings then reveal that reward wisdom perfectly possesses the three bodies; this is discussing the three bodies in terms of the three prajñās. The metaphor of the moon is also like this, which can reveal that responsive functioning perfectly possesses the three bodies; this is discussing the three bodies in terms of the three liberations. The great void is the empty space on which the sun relies; the celestial sun and the water-sun contain empty space within their very substance; these three spaces then reveal that the Dharma substance perfectly possesses the three bodies. That the moon is also like this means: the empty space on which the moon relies, and the celestial moon and the water-moon containing empty space within them, also reveal that the Dharma substance perfectly possesses the three bodies. That empty space pervades the sun and moon in both explanations of the three bodies is shown in terms of the Middle Way shining simultaneously [on emptiness and provisionality]; this is discussing the three bodies in terms of the three tracks.