金光明經文句記 3.341

3.341

First, clarifying the general [praise of] the three periods of time in terms of phenomena and principle. The objects of the mind, thought, and consciousness across the ten directions are called phenomena; what phenomenon does not appear from principle? The sūtra says: "Quiescent cessation is the meaning of nirvāṇa." Since it is called subtle and wondrous, it is the great cessation-liberation, revealing that the three virtues are neither vertical nor horizontal, termed the secret repository. The secret repository is complete and pervasive without distinct times or directions, yet times and directions are distinctly present and none other than the three virtues; not viewing the Buddha-lands with dual marks—is this not what it means! Using this for general praise, how supremely wondrous it is! Second, from "general principle" downward, clarifying the general in terms of the three dharmas. The Dharma-body clarifies the nature-one. The reward and response [bodies] clarify the cultivation-two. Entire cultivation resides in nature; combining the three into Dharma is called the general Dharma-body. Entire nature becomes cultivation; combining the three into reward and combining the three into response is therefore called the general reward and response. All three dharmas are invariably so. Furthermore, the Dharma-body encompasses the three lands, because the Real Reward and other lands are all Quiescent Light. The reward body encompasses two lands, because [beings in the lands of] Expedient Means and Shared Abode behold the noble and distinct [body]. The response body encompasses both the pure and defiled sites of Shared Abode, because ordinary persons and the two vehicles see the physical body. When differentiated, the three bodies and three lands are superior or inferior without confusion; when fused and identified, the three bodies and three lands restrict and encompass one another. Praising the Buddha in this way leaves no Buddha-virtue omitted.