金光明最勝王經疏 1.13

1.13

Second, explaining the central theme and essence of the sūtra: first explaining the sūtra's theme, and later the sūtra's essence. Regarding the sūtra's theme, it is transmitted that Paramārtha explained: 'This sūtra shows that the three kāyas are fundamentally inherent, reveals the four virtues as unborn, opens the fruit of fruits that forgets conditions, and explains suchness as real.' Another says: 'This sūtra takes the cause and fruit of bodhi and nirvāṇa as its theme, thoroughly articulating the two fruits—fundamental and emergent—and fully displaying both causes—auxiliary and direct.' Both have flaws. The first says the three kāyas are fundamentally inherent: in terms of cause, this is admissible, but to say they are fruit is not. How so? Could the reward and transformation bodies be attained without cultivation? Because at the causal stage it is called tathāgatagarbha, not dharmakāya. The unborn nature of the four virtues, explained with reference to the dharmakāya, is logically correct; but with regard to the reward and transformation bodies, it is not definitely unborn; as the *Nirvāṇa-sūtra* states, 'The Tathāgata has eight sovereign Selves', etc., which is also logically uncontradicted when said with reference to the conceptualized nature. The other explanation says it articulates the two fruits—fundamental and emergent—and explains both causes—auxiliary and direct. This also has flaws. How so? Although tathatā is fundamentally inherent, at the cause it cannot be called a fruit; the reward and transformation [bodies] must be achieved through cultivation, so how can they be called fundamental and emergent fruits? Furthermore, although causes are auxiliary and direct, old interpretations mostly take tathatā as the direct cause of the three bodies; this is unreasonable, as extensively analyzed in the *Treatise of the Wisdom-Sun Illuminating the Middle and Extremes*. Now, in analyzing the theme of the sūtra, there are briefly two explanations. One says: it takes only the cause and fruit of bodhi as the correct theme of the sūtra. Why? It only expounds lifespan and the distinctions of the three bodies. Moreover, fascicle four of this sūtra only asks about the causal bodhicitta, and the Buddha answers by only expounding the practice of the ten pāramitās. Furthermore, the chapter 'Entrustment' states: 'You should know that for immeasurable, incalculable great kalpas I diligently cultivated austerities and obtained profound Dharma; the direct cause of bodhi has already been spoken to you.' Therefore, we know it takes only the cause and fruit of bodhi as the sūtra's correct theme. Another says: it also states the cause and fruit of nirvāṇa as the theme. Therefore, in the chapter 'Span of Life', through three iterations of ten meanings each, it is called nirvāṇa. Moreover, after analyzing the Tathāgata's ten kinds of conduct, it says: 'Good sons, you should know that the Tathāgata, Arhat, Samyaksambuddha expounds having such boundless correct conduct. You should know that this is the true characteristic of nirvāṇa.' Furthermore, the chapter 'Praise by Bodhisattvas of the Ten Directions' states: 'He constantly proclaims the primary truth for their sake, / causing them to realize the true tranquility of nirvāṇa. / The Buddha expounds the supreme Dharma of amṛta, / able to bestow the subtle meaning of amṛta, / leading them into the amṛta city of nirvāṇa, / causing them to experience the unconditioned bliss of amṛta.'