金光明最勝王經疏 3.159

3.159

贊曰：喻顯。喻顯有四喻，初三喻法如如法身本淨，後一喻如如智現行始淨。法身本淨有其三種，即前三淨，三喻如次。然初二喻共一法合，以惑業二因果相從故一法合。又三淨者，即法身、般若、解脫三義。法身本常如金，般若鑑照如水，解脫無礙如空，皆據性得，一如義說。初喻分二，初喻今淨，後成本有。此初也。譬如真金，喻道前如。鎔銷練治，喻道中。既燒已，喻道後。

The commentary says: Illustrating by metaphor. The illustration consists of four metaphors: the first three illustrate the fundamental purity of the dharmakāya as the suchness of phenomena, and the last one illustrates the initial purity of the active manifestation of the suchness of wisdom. The fundamental purity of the dharmakāya has three aspects, which are the previous three purities, corresponding to the three metaphors in order. However, the first two metaphors share a single application to phenomena, because the cause and effect of affliction and karma follow one another, hence they share one application. Furthermore, the three purities are the three meanings of dharmakāya, prajñā, and vimukti: the dharmakāya is fundamentally eternal like gold; prajñā illuminates like water; vimukti is unhindered like space—all are spoken of in terms of innate attainment, according to the meaning of one suchness. The first metaphor has two parts: first, illustrating present purity; second, establishing fundamental existence. This is the first. 'Just as true gold' illustrates suchness prior to the path. 'When smelted and refined' illustrates during the path. 'After being heated' illustrates following the path.