金光明最勝王經疏 5.604

5.604

下自述所以，有三：初標。我能了者，本智。我能知者，後智。次釋能了。智光，後智，照了大乘教理行果。非下所測，故曰難思。智炬，本智，破無明闇。智行，了差別行。智聚，了自體聚。後結能了。我於智境，而本智能通、後智能達。或智行即，行解智用。智聚，即體性。故《唯識論》云「體依聚義名之為身」，身即體也。餘如前釋。

Below, he sets forth the reason himself, having three points: first, indicating it. "That which I am able to comprehend" is fundamental wisdom; "that which I am able to know" is subsequent wisdom. Next, explaining what is able to be comprehended. "Light of wisdom" is subsequent wisdom, which illuminates the teachings, principles, practices, and fruits of the Great Vehicle; because it cannot be fathomed by those of lower capacities, it is called "inconceivable". "Torch of wisdom" is fundamental wisdom, which shatters the darkness of ignorance. "Practice of wisdom" thoroughly knows differentiated conduct. "Accumulation of wisdom" thoroughly knows the accumulation of self-nature. Last, concluding what is able to be comprehended. In the realms of wisdom, fundamental wisdom is able to penetrate (tong) and subsequent wisdom is able to comprehend (da). Or, "practice of wisdom" is the functional application of wisdom in practice and understanding; "accumulation of wisdom" is the essential nature, as the Vijñaptimātratāsiddhi-śāstra says: "Based on the meaning of an accumulation of essence, it is named a 'body'"; "body" is essence. The rest is explained as before.