首楞嚴義疏注經 3.530

3.530

初句讚佛。佛有三身，謂法、報、應，今皆具歎。妙湛，法身也，法身無相，湛然常寂，無作無為，遍一切處，不生滅故。總持，報身也，謂無量劫修行諸度之所顯發，總攝一切無漏功德，盡未來際任持不失，無有壞滅，詶彼因故。不動尊者，應身也，謂隨機感厭求勝劣，眾生心中之所顯現真如用相，名之為應。佛體不動，無有作意，如月不降、百水不升，慈善根力法爾如此，亦如鏡像隨形所現，鏡且不動，故以不動為應身也。又妙及尊字通上通下，謂三身一體，不三而三，體相用法具一切義，故名為妙；是最究竟。極證所顯，故名為尊。下句嘆法，即行法也。一經所顯，唯此三昧，最尊最勝於法自在，故稱為王。上句理、果，下句是行，理、果、行三是所詮義，必因能詮所詮方顯，是故四法皆具嘆也。

The first line praises the Buddha. The Buddha has three bodies: dharmakāya, saṃbhogakāya, and nirmāṇakāya; now all are completely praised. 'Wondrously serene' is the dharmakāya; the dharmakāya is signless, serenely and permanently quiet, unmade and unconditioned, pervading all places, because it neither arises nor ceases. 'Dhāraṇī' (zongchi) is the saṃbhogakāya; it refers to what is manifested through the cultivation of the perfections over immeasurable kalpas, completely encompassing all undefiled meritorious qualities and upholding them without loss throughout the future, without destruction, because it rewards that cause. 'Unmoving Honoured One' is the nirmāṇakāya; it refers to the functional aspects of tathatā manifested in the minds of sentient beings in accord with their capacities, weariness, aspirations, and capacities—superior or inferior—which is called 'response'. The Buddha's substance is unmoving and without deliberate intent, just as the moon does not descend and a hundred rivers do not rise, the power of roots of kindness and compassion being naturally so; it is also like mirror images appearing in accord with forms while the mirror itself remains unmoved; hence 'unmoving' is used for the nirmāṇakāya. Furthermore, the words 'wondrous' and 'Honoured' apply both above and below: the three bodies are a single substance, not three yet three; their substance, marks, and function possess all meanings, hence it is called 'wondrous'; this is the most ultimate, manifested by supreme realization, hence he is called 'Honoured One'. The next line praises the Dharma, which is the Dharma of practice. What is revealed throughout the entire sūtra is solely this samādhi, the most honored and supreme, sovereign regarding dharmas, hence it is called 'King'. The upper line concerns principle and fruition; the lower line concerns practice. Principle, fruition, and practice are the signified meanings; they must be revealed through the signifier and the signified; therefore all four dharmas are completely praised.