[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 1.31 # 金光明最勝王經疏 1.31 金光明最勝王經疏 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1788.1.31) 初、三身者，一金體本有、真實，以譬法身；二光明能照，以譬應身；三明能遍益，以喻化身。二、譬三德者，一金譬法身，有四義：一色無變如常、二體無染如淨、三轉作萬物無礙如我、四令人富貴如樂。次光有二義：一能照了、二能除闇，如般若。次明有兩義：一無闇、二廣遠，如解脫，總無眾患。三、譬三位者，金是本有，如道前正因，此意用如以為三佛。光是始有，如道中了因，此意對緣起修，功能始起，非體本有，故望果德名為了因。明是無闇，如道後之果。三身中法身，宜取真實義，二身不實也，以是功能始起名假。三德中，法身宜取無染等四義，具四方是法身也。三位中，法身宜明本有義，對緣與果是始有也。此意道後約修行明談如，本性不有三別，故剋取體取本有義，即道前如。此三次第前後者，有因緣修故得果，得果故有三德，三德圓故以三身化物。此意由有三位之中道前如故為正因，道中修滿，至道後位具足三德。三德圓故，方可三身化物，逆為次第。此三種之三，三位為正體，故〈壽量〉一品明果在道後，〈三身〉一品明因在道前，〈懺悔〉已下明在道內也。此意經中正明三位為經正宗也。三帝王者，有三義：一明法身，攝《華嚴》，《華嚴》以法身為體。二明智慧，貫《波若》，《波若》智慧為體。三明四德，收《涅槃》，《涅槃》常等為正體也。此意由貫斯三，故曰帝王經。有三種正：一正說，十二部文；二正行，文下所學之行；三正果，四德之法也。正說出正行，正行出正果。一能顯、二能行、三能到，故同曰經。今此言經，正是初一。 > First, as for the three bodies: first, the substance of gold is fundamentally existent and real, which is used to metaphorise the dharma body; second, light is capable of illuminating, which is used to metaphorise the response body; third, radiance is capable of universally benefiting, which is used to metaphorise the transformation body. Second, as for metaphorising the three virtues: first, gold metaphorises the dharma body, having four meanings: 1. its colour is changeless, like permanence; 2. its substance is undefiled, like purity; 3. it can be transformed into myriad things without obstruction, like the self; 4. it brings people wealth and honour, like bliss. Next, light has two meanings: 1. being able to illuminate and perceive; 2. being able to eliminate darkness, like prajñā. Next, radiance has two meanings: 1. having no darkness; 2. being vast and far-reaching, like liberation, entirely free from all perils. Third, as for metaphorising the three stations: gold is fundamentally existent, like the primary cause prior to the path—this meaning uses tathatā as the three buddhas. Light is newly emergent, like the revealing cause on the path—the intention is that cultivation is initiated in relation to conditions, and functions newly arise rather than the substance being fundamentally existent; thus, viewed toward the fruition virtues, it is called the revealing cause. Radiance is the absence of darkness, like the fruition subsequent to the path. Among the three bodies, the dharma body should be understood in the sense of the real, while the other two bodies are not real, being designated nominal because functions newly arise. Among the three virtues, the dharma body should be understood in the four meanings of non-defilement and so forth; only when possessing these four is it the dharma body. Among the three stations, the dharma body should be clarified in its meaning of fundamental existence; relative to conditions and fruition, these are newly emergent. The meaning here is that subsequent to the path, tathatā is discussed in terms of cultivation; the fundamental nature does not possess three distinctions, and therefore when grasping the essence specifically, one takes the meaning of fundamental existence, which is tathatā prior to the path. As for the sequence of these three: because there is cultivation conditioned by causes, fruition is attained; because fruition is attained, there are the three virtues; because the three virtues are perfected, one transforms beings by means of the three bodies. This meaning indicates that because there is tathatā prior to the path among the three stations, it serves as the primary cause; when cultivation on the path is completed, one arrives at the station subsequent to the path and is replete with the three virtues. Because the three virtues are perfected, one can only then transform beings by means of the three bodies; this is the sequence in reverse. Of these three kinds of triads, the three stations are the primary essence; therefore, the "Span of Life" chapter explains that fruition lies subsequent to the path, the "Three Bodies" chapter explains that the cause lies prior to the path, and from "Confession" onward it explains what lies within the path. The intention here is that the sūtra directly elucidates the three stations as the principal theme of the sūtra. As for "Sovereign King", there are three meanings: 1. elucidating the dharma body, it subsumes the Avataṃsaka, for the Avataṃsaka takes the dharma body as its essence; 2. elucidating wisdom, it threads through the Prajñā\[pāramitā\], for the Prajñā takes wisdom as its essence; 3. elucidating the four virtues, it embraces the Nirvāṇa, for the Nirvāṇa takes permanence and the rest as its primary essence. The meaning here is that because it threads through these three, it is called the Sovereign King Sūtra. There are three kinds of rectitude: 1. correct exposition, the text of the twelve divisions; 2. correct practice, the practice learned beneath the text; 3. correct fruition, the dharma of the four virtues. Correct exposition generates correct practice, and correct practice generates correct fruition. The first can reveal, the second can practice, and the third can attain; hence they are all equally called "sūtra". Here, the word "sūtra" refers specifically to the first. > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.1788.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.1788.1.32) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1788.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.1.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.1.31](https://indike.org/pramana/in.bauddha.taisho.1788.1.31) · Pramāṇa