金光明最勝王經疏 4.374

4.374

贊曰：下三頌明一切法空。《辨中邊》云「為令力無畏等一切佛法皆得清淨而觀此空，故名一切法空。」《十八空論》意同文廣，顯得三身離不離義。化得應身，決定不離法身。若法身望應身有離，法身是本、應身為末，末不離本、本可離末故。彼論「問：何以法身不離應身？有何過失？答曰：若爾，一人得佛，餘應同得。以一切人不同得故，知法身不即應身。」於中分二：初明所得功德、後「由是我於」下明為求此功德修行方成。初中復二：一頌半明得一切功德體、後一頌半明一切功德利用。此初也。擊大法鼓，開權。吹大法螺，說教。然大法燈，照涅槃理。降大法雨，成就智身。降諸怨結者，破惡。即餘經云「欲說大法，建大法幢，得菩提智。」

The Commentary says: The following three stanzas clarify the emptiness of all phenomena (sarvadharmaśūnyatā). The *Madhyāntavibhāga* states: "One contemplates this emptiness in order to make all Buddha-dharmas, such as the powers and fearlessnesses, completely pure; hence it is called 'emptiness of all phenomena.'" The intent of the *Treatise on the Eighteen Kinds of Emptiness* is identical though its text is extensive, revealing the meaning of the three bodies being separate or not separate. The manifestation attains the response body, which is definitely not separate from the Dharma body. If the Dharma body is viewed in relation to the response body, there is separation: the Dharma body is the root, and the response body is the branch; the branch does not depart from the root, while the root can depart from the branch. That treatise: "Asks: Why is the Dharma body not separate from the response body? What fault would there be? Answers: If that were so, when one person attains Buddhahood, the rest should attain it simultaneously. Since all people do not attain it simultaneously, we know that the Dharma body is not identical to the response body."

Within this there are two parts: first, clarifying the virtues obtained; later, from "Because of this, I, for immeasurable kalpas" downward, clarifying that cultivation is accomplished in order to seek these virtues. Within the first, there are again two parts: a stanza and a half clarifies the essence of obtaining all virtues; the subsequent stanza and a half clarifies the function and application of all virtues. This is the first part.

"Striking the great drum of the Dharma" opens the provisional. "Blowing the great conch of the Dharma" expounds the teaching. "Lighting the great lamp of the Dharma" illuminates the principle of nirvāṇa. "Raining the great rain of the Dharma" accomplishes the body of wisdom. "Subduing all enemy knots" crushes evil. This is just as other sūtras say: "Wishing to expound the great Dharma, erect the great banner of the Dharma, and attain the wisdom of bodhi."