T39n1783_金光明經玄義

大正藏第 39 冊 No. 1783 金光明經玄義

No. 1783 [cf. Nos. 663, 1784]

金光明經玄義捲上

隋天臺智者大師說

門人灌頂錄

此金光明甚深無量。太虛空界。尚不喻其高廣。況山斤海滴。寧得盡其邊崖。日輪赫奕。非嬰兒之所瞻仰。大舶樓櫓。豈新產者之所執持。諸佛行處過諸菩薩所行清凈。況二乘心口安可思說。凡夫徒欲言之。言則傷其實。徒欲不言。默則致其失。二俱不可。欲以言之言亦不可。欲以默之默亦不可。故大品中梵志云。非內觀故得是菩提。非外觀故得是菩提。非亦內亦外觀故得是菩提。經言皆不可思說。又生生不可說。生不生不可說。不生生不可說。不生不生不可說。有因緣故亦可得說者。以金為名。名蓋眾寶之上。以法性為體。義則如來所游莊嚴。菩薩深妙功德以為宗。照曜諸天心生歡喜以為用。故文號經王。教攝眾典。故唯貴為名。唯極為體。唯深為宗。唯大為用。唯王為教。所以不二之體常為四。佛世尊之所護持。三世十方亦復如是。一切菩薩。遍他方以遙禮。樹神善女。親雨淚以稱揚。諸天覆之以天威。地祇潤之以地肥。大辯加之以辯道。功德益之以財寶。諸有悉乾枯。三塗除熱惱。舉要言之。一

切世間未曾有事。悉皆出現。是以金龍尊王三世讚歎。地神發願以護說者。上聖既爾。豈況人乎。敢托斯義。輒欲興言。冀涓露入海禽鳥向山。實藉片緣同均咸色。

將釋此經大分為二。初釋題。二釋文。

釋題為五。一釋名。二辨體。三明宗。四論用。五教相。

就此五章大分為二。初總釋。二別釋。

總釋又二。初生起。二簡別。

生起者。此娑婆國土音聲為佛事。或初從善知識所聞名。或從經卷中聞名。故名在初。以聞名故。次識法體。體顯次行。行即是宗。宗成則有力。力即是用。用能益物。益物故教他。聞名是自行之始。施教是化他之初。有始有終。其唯聖人乎。五章生起次第如此。

簡別者。簡是料簡也。問若略則唯一。若廣則無量。今此五章。進不是廣。退不成略。何故五耶。答非略非廣。非略故不一。非廣故不多。廣則令智退。略則義不周。我今處中說今義易明瞭。五章中當其義如此。別者分別也。前一章總三字共為名。次三章派三字以為別。后一章兼于總別。而明教相也。又顯體一章明理。餘四章明事。又前三章是因。后二章是果。又前四章是行。后一章是教。又前四章是自利行。后一章是利他行。又前四章是聖默然。后一章是聖說法。如此等種種分別料簡

。今顯譬中當。分明包富。如囊中有寶不探示人。人無知者。此皆為分明中作譬也。囊中有寶為總三字作譬。探以示人為別三字作譬。囊中有寶為理一章作譬。探以示人為明事章作譬。其餘例皆可知也。

二別釋者。別釋五章也。今先解釋名章。若依四卷題但作三字。無帝王兩字。若依經文有經王之義。若說若不說俱亦無妨。今釋名為五。一通別。二翻譯。三譬喻。四附文釋。五當體釋。

言通別者。夫教有通別依教明行。行有通別從行顯理。理有通別。且置行理。但明教通別者。夫理無名字。名字名理。如虛空無丈尺。丈尺約虛空。天王般若云。總持無文字。文字顯總持。若從能顯之文字。是名則通。若從能顯之所以。此名則別。云何為通。如聖所說。一經一時一處一部一偈一句一言皆是文字。從此文字通稱為經。云何為別。別則有四。一令世諦不亂。歡心悅耳。二逗化所宜。開發宿善。三對其業障。令惡滅罪除。四點示道理。霍然妙悟。悅宜對悟。各各所以。其致不同。稱之為別。譬如鹽梅相和成種種滋味。組織交橫成種種文繡。從別所以故有金光明三字。標今教異於諸教。從通文言故有經之一字。眾經通稱也。今經通別合標。故言金光明經。

二翻譯者。真諦三藏云。具存外國音。應言修跋

【現代漢語翻譯】現代漢語譯本：現在用明顯的比喻來說明，分明而又包羅萬象，就像囊中有寶卻不展示給人看，人們就無從知曉。這都是用『分明』來作比喻。『囊中有寶』是為『總』字作比喻，『探以示人』是為『別』字作比喻。『囊中有寶』是為『理一章』作比喻，『探以示人』是為『明事章』作比喻。其餘的例子都可以依此類推。

第二種解釋是分別解釋，即分別解釋五章。現在先解釋名章。如果按照四卷本的題目，只用『金光明』三個字，沒有『帝王』兩個字。如果按照經文，則有『經王』的含義。說不說都沒有妨礙。現在解釋『名』為五個方面：一、通別；二、翻譯；三、譬喻；四、附文釋；五、當體釋。

所謂『通別』，教義有通別，依據教義來闡明修行；修行有通別，從修行來顯現真理；真理也有通別。暫且放下修行和真理，只說明教義的通別。真理沒有名字，名字是爲了說明真理，就像虛空沒有丈尺，丈尺是爲了衡量虛空。《天王般若經》說，總持沒有文字，文字是爲了顯現總持。如果從能顯現的文字來說，這個『名』就是『通』。如果從能顯現的原因來說，這個『名』就是『別』。什麼是『通』呢？如聖人所說，一經、一時、一處、一部、一偈、一句、一言，都是文字。從這些文字可以統稱為『經』。什麼是『別』呢？『別』則有四個方面：一、使世俗的諦理不混亂，使人歡喜悅耳；二、適應教化對象的需求，開發他們宿世的善根；三、針對他們的業障，使惡業消滅，罪障消除；四、點示道理，使他們豁然開悟。『悅』、『宜』、『對』、『悟』，各有各的原因，它們的功用不同，稱之為『別』。譬如鹽和梅子相互調和，形成各種各樣的滋味；組織交錯縱橫，形成各種各樣的文繡。因為有『別』的原因，所以有『金光明』三個字，標明這部經不同於其他的經典。從通用的文辭來說，所以有『經』這一個字，是所有經典通用的稱呼。現在這部經通用和特別的名稱合在一起，所以說『金光明經』。

第二是翻譯。真諦三藏說，爲了保留外國的語音，應該說『修跋(Subha)』

【English Translation】 English version: Now, let's use a clear analogy to illustrate, being distinct and all-encompassing, like having a treasure in a bag but not showing it to others, so people have no way of knowing. These are all analogies made using 'distinctness'. 'Having a treasure in a bag' is an analogy for the word 'general'. 'Taking it out to show people' is an analogy for the word 'specific'. 'Having a treasure in a bag' is an analogy for the 'principle chapter'. 'Taking it out to show people' is an analogy for the 'explaining matters chapter'. The remaining examples can be understood by analogy.

The second explanation is separate explanations, which is separately explaining the five chapters. Now, let's first explain the name chapter. If according to the title of the four-fascicle version, only the three characters 'Golden Light' are used, without the two characters 'Emperor King'. If according to the scripture text, then there is the meaning of 'King of Sutras'. Whether it is said or not, it does not matter. Now, explaining 'name' has five aspects: one, general and specific; two, translation; three, analogy; four, explanation attached to the text; five, explanation of the substance itself.

What is meant by 'general and specific' is that teachings have general and specific aspects, based on the teachings to clarify practice; practice has general and specific aspects, from practice to reveal the truth; truth also has general and specific aspects. Let's put aside practice and truth for now, and only explain the general and specific aspects of the teachings. Truth has no name, names are for explaining truth, just as empty space has no length or width, length and width are used to measure empty space. The 'Heavenly King Prajna Sutra' says that 'Dharani (total retention)' has no words, words are for revealing Dharani. If from the words that can reveal, this 'name' is 'general'. If from the reason that can reveal, this 'name' is 'specific'. What is 'general'? As the sages said, one sutra, one time, one place, one section, one verse, one sentence, one word, are all words. From these words, it can be collectively called 'sutra'. What is 'specific'? 'Specific' has four aspects: one, to prevent the mundane truths from being confused, making people happy and pleasing to the ear; two, to suit the needs of those being taught, developing their good roots from past lives; three, to address their karmic obstacles, causing evil karma to be eliminated and sins to be removed; four, to point out the principles, causing them to suddenly awaken. 'Pleasing', 'suitable', 'addressing', 'awakening', each has its own reason, their functions are different, and they are called 'specific'. For example, salt and plums harmonize with each other, forming various flavors; weaving intersects horizontally and vertically, forming various patterns. Because there is a 'specific' reason, there are the three characters 'Golden Light', marking this sutra as different from other sutras. From the common language, there is the one character 'Sutra', which is a common term for all sutras. Now, this sutra combines general and specific names, so it is called 'Golden Light Sutra'.

The second is translation. The Tripitaka Master Paramārtha said that in order to preserve the foreign pronunciation, it should be said 'Subha (修跋)'

拏婆頗婆郁多摩因陀羅遮閱那修多羅。修跋拏此言金。婆頗婆此言光。郁多摩此言明。因陀羅此言帝。遮閱那此言王。修多羅此言經。外國又稱佛陀羅。此間所無。又略帝王兩字。但存三字者。漢人好略譯者省之。但翻為金光明經也。余師翻不及此委悉也。

三譬喻者。舊經師。以三字譬三德。金譬法身。光譬般若。明譬解脫。若大師云。數論但明真應二身。若以二釋三于論不便。若取經文。經文無一處明三德。若別作義解何義不通。而獨譬三德既違己論。又不會經非今所用。地人云。金質之上自有光明之能。譬於法性從體起用。自有般若解說之力。但作體用二義。不須分光明異也。若大師云。地論幸明三佛。三佛釋題于義自便。而棄三身從體用者。則非論意。若取經文新舊兩本。並說三身不道體用。亦違己論復不會經。進退何之。今所不用。真諦三藏云。三字譬三種三法。一譬三身。二譬三德。三譬三位。譬三身者。金體真實以譬法身。光用能照以譬應身。明能遍益以譬化身。次譬三德者。金有四義。一色無變。二體無染。三轉作無礙。四令人富。金以譬法身常凈我樂四德。光有二義。一能照了。二能除闇。以譬般若照境除惑。明有二義。一無闇。二廣遠。以譬解脫眾累永盡溥益有緣。次三位者。金性先有。

【現代漢語翻譯】現代漢語譯本《拏婆頗婆郁多摩因陀羅遮閱那修多羅》。『修跋拏』意為『金』，『婆頗婆』意為『光』，『郁多摩』意為『明』，『因陀羅』意為『帝』，『遮閱那』意為『王』，『修多羅』意為『經』。外國又稱『佛陀羅』（Buddharatna，佛陀寶）。這裡省略了『帝王』二字，只保留三個字，是因為喜歡省略的譯者簡化了它，只翻譯為《金光明經》。其他譯師的翻譯不如這個詳細。

關於三種譬喻。舊經師用這三個字來比喻三種功德。『金』比喻法身（Dharmakaya，法身），『光』比喻般若（Prajna，智慧），『明』比喻解脫（Moksha，解脫）。若大師說，數論只闡明真身（Satya-kaya，真身）和應身（Nirmana-kaya，應身）二身。如果用二身來解釋三者，在理論上是不方便的。如果取用經文，經文中沒有一處闡明三德。如果另外作出解釋，那麼任何解釋都可以，但唯獨比喻三德既違反了自己的理論，又不符合經文，所以現在不採用這種說法。地論師說，金的本質之上自然有光明的效能，比喻法性（Dharmata，法性）從本體生起作用，自然有般若解說的力量，只作為本體和作用兩種含義，不需要區分光明。若大師說，地論幸運地闡明了三佛（Trikaya，三身），用三佛來解釋題目在意義上是方便的，但捨棄三身而採用本體和作用，就不符合地論的本意。如果取用經文，新舊兩個版本都說三身，不說本體和作用，也違反了自己的理論，又不符合經文，進退兩難。所以現在不採用這種說法。真諦三藏（Paramārtha，真諦）說，這三個字比喻三種三法。第一，比喻三身。第二，比喻三德。第三，比喻三位。比喻三身，金的體性真實，用來比喻法身。光的作用是能照耀，用來比喻應身。明的作用是能普遍利益，用來比喻化身（Samhhogakaya，化身）。其次，比喻三德，金有四種含義。第一，顏色不變。第二，本體不染污。第三，轉化沒有障礙。第四，使人富足。金用來比喻法身的常、凈、我、樂四德。光有兩種含義。第一，能照亮。第二，能消除黑暗。用來比喻般若照亮境界，消除迷惑。明有兩種含義。第一，沒有黑暗。第二，廣闊深遠。用來比喻解脫，眾多的累贅永遠消除，廣泛地利益有緣眾生。其次，關於三位，金的性質是先有的。

【English Translation】 English version 『Napo Popo Utuoma Indoluo Zheyuena Sutoluo』. 『Xiu Bona』 means 『gold』, 『Popo』 means 『light』, 『Utuoma』 means 『brightness』, 『Indoluo』 means 『emperor』, 『Zheyuena』 means 『king』, 『Sutoluo』 means 『sutra』. Foreign countries also call it 『Buddharatna』 (Buddharatna, Buddha Jewel). Here, the two words 『emperor and king』 are omitted, and only three words are retained, because the translator who likes to omit simplified it and only translated it as the 『Golden Light Sutra』. The translations of other teachers are not as detailed as this one.

Regarding the three metaphors. The old sutra masters used these three words to compare the three virtues. 『Gold』 is a metaphor for Dharmakaya (Dharmakaya, Dharma body), 『light』 is a metaphor for Prajna (Prajna, wisdom), and 『brightness』 is a metaphor for Moksha (Moksha, liberation). If the master says that the Samkhya school only clarifies the two bodies of Satya-kaya (Satya-kaya, true body) and Nirmana-kaya (Nirmana-kaya, manifested body). If the three are explained with two bodies, it is inconvenient in theory. If the scriptures are used, there is no place in the scriptures that clarifies the three virtues. If another explanation is made, then any explanation is possible, but the only metaphor for the three virtues violates one's own theory and does not conform to the scriptures, so this statement is not adopted now. The Dilun master said that the nature of gold naturally has the performance of light, which is a metaphor for Dharmata (Dharmata, Dharma nature) from the body to generate function, and naturally has the power of Prajna explanation, only as the two meanings of body and function, there is no need to distinguish light. If the master says that the Dilun fortunately clarifies the Trikaya (Trikaya, three bodies), it is convenient to explain the topic with the three Buddhas in meaning, but abandoning the three bodies and adopting the body and function does not conform to the original intention of the Dilun. If the scriptures are used, both the new and old versions say the three bodies, not the body and function, which also violates one's own theory and does not conform to the scriptures, which is a dilemma. So this statement is not adopted now. Paramārtha (Paramārtha, Paramartha) said that these three words are a metaphor for the three kinds of three dharmas. First, a metaphor for the three bodies. Second, a metaphor for the three virtues. Third, a metaphor for the three positions. A metaphor for the three bodies, the nature of gold is real, used to compare the Dharmakaya. The function of light is to illuminate, used to compare the Nirmana-kaya. The function of brightness is to universally benefit, used to compare the Samhhogakaya (Samhhogakaya, Sambhogakaya). Secondly, a metaphor for the three virtues, gold has four meanings. First, the color does not change. Second, the body is not contaminated. Third, the transformation is unobstructed. Fourth, it makes people rich. Gold is used to compare the four virtues of permanence, purity, self, and joy of the Dharmakaya. Light has two meanings. First, it can illuminate. Second, it can eliminate darkness. Used to compare Prajna illuminating the realm and eliminating confusion. Brightness has two meanings. First, there is no darkness. Second, it is broad and far-reaching. Used to compare liberation, the numerous burdens are forever eliminated, and the sentient beings with affinity are widely benefited. Secondly, regarding the three positions, the nature of gold is pre-existing.

如道前正因位光融體顯。如道中了因位。明無瑕垢。如道後緣因位。彼家料簡云。法身是實二身不實。法身具四德。般若解脫各具二德。正因是本有。了因是現有。緣因是當有。大師謂三三之釋。三義不了。一因果不通。二乖圓別。三不稱法性。云何因果不通。夫三身三德。本是果上圓滿之名。而今分置三德殘缺不足。何者。若法身是道前。為是果上之法身。為是性德之法身。若是果上之法身。不應在道前。若是性德之法身性德何獨有法身。亦應有性德之般若。性德之解脫(云云)。若言般若是道中。為是何等之般若。若是果上之般若。不應在道中。若是分得之般若。何意無分得之法身解脫(云云)。若解脫在道后。道后眾善溥會。何獨有解脫。以是觀之因果不通。乖圓別者。若作圓說。法身常樂我凈此自可知(云云)。般若與法身相冥。法身既具四德。般若寧無四德耶。解脫脫果縛故樂。脫因縛故凈。無因果縛故我。非因非果故常。圓說圓滿無有缺減。真諦若作別說。應依此經。經云法身是常是實。實即我德也。應身智慧清凈即凈德也。化身三昧清凈即樂德也。三藏說法身獨具四德。二身各具二德。故皆乖圓別也。不稱法性者。且引一。經如凈名云。眾生如彌勒如。一如無二如。此性德法身也。一切眾生即菩提相。

【現代漢語翻譯】現代漢語譯本：如果說道前是正因位，光融體顯（光明融合，本體顯現）。如果說道中是了因位，明無瑕垢（光明沒有瑕疵污垢）。如果說道后是緣因位，他們（指彼家）解釋說：『法身是真實的，應身和化身是不真實的。』法身具有常樂我凈四德，般若和解脫各自具有二德。正因是本有的，了因是現有的，緣因是當有的。大師認為這種三三的解釋，有三種意義不明白：一是因果不通，二是違背圓融差別，三是不符合法性。為什麼說因果不通呢？因為三身（法身、應身、化身）和三德（法身德、般若德、解脫德），本來是果位上圓滿的名稱，而現在分開安置，導致三德殘缺不足。為什麼這麼說呢？如果法身在道前，是果位上的法身，還是性德的法身？如果是果位上的法身，不應該在道前。如果是性德的法身，性德為什麼只有法身，也應該有性德的般若，性德的解脫（等等）。如果說般若在道中，是什麼樣的般若？如果是果位上的般若，不應該在道中。如果是分得的般若，為什麼沒有分得的法身和解脫（等等）。如果解脫在道后，道后眾善普遍彙集，為什麼只有解脫？因此，從這些來看，因果是不通的。違背圓融差別是什麼意思呢？如果作圓融的解釋，法身具有常樂我凈四德，這是可以理解的（等等）。般若與法身相互融合，法身既然具有四德，般若難道沒有四德嗎？解脫脫離果的束縛所以是樂，脫離因的束縛所以是凈，沒有因果的束縛所以是我，非因非果所以是常。圓融的說法是圓滿沒有缺減的。如果作差別的解釋，應該依據此經。《經》中說，法身是常是實，實就是我德。應身智慧清凈就是凈德。化身三昧清凈就是樂德。三藏的說法是法身單獨具有四德，應身和化身各自具有二德，所以都違背了圓融差別。不符合法性是什麼意思呢？且引用一部經，如《維摩詰經》說：『眾生如彌勒如，一如無二如。』這是性德法身。一切眾生即是菩提相。

【English Translation】 English version: If it is said that the pre-path is the position of the direct cause, the light merges and the body manifests (Guangming ronghe, bentixianshi). If it is said that the middle of the path is the position of the understanding cause, it is bright without flaws or defilements (Guangming meiyou xiaci wugou). If it is said that the post-path is the position of the conditional cause, they (referring to 'the other school') explain: 'The Dharmakaya (Fashen) is real, while the Nirmanakaya (Yingshen) and Sambhogakaya (Huashen) are not real.' The Dharmakaya possesses the four virtues of eternity, joy, self, and purity (chang, le, wo, jing), while Prajna (Bore) and Liberation (Jietuo) each possess two virtues. The direct cause is inherent, the understanding cause is present, and the conditional cause is future. The master believes that this explanation of three and three has three meanings that are not clear: first, the cause and effect are not connected; second, it violates the principle of perfect harmony and difference; and third, it does not conform to the Dharma-nature (Faxing). Why is it said that cause and effect are not connected? Because the Trikaya (Sanshen - Dharmakaya, Nirmanakaya, and Sambhogakaya) and the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue) are originally perfect names on the fruit position, but now they are placed separately, resulting in incomplete and insufficient virtues. Why is this said? If the Dharmakaya is before the path, is it the Dharmakaya on the fruit position or the Dharmakaya of the nature virtue? If it is the Dharmakaya on the fruit position, it should not be before the path. If it is the Dharmakaya of the nature virtue, why does the nature virtue only have the Dharmakaya? It should also have the Prajna of the nature virtue and the Liberation of the nature virtue (etc.). If it is said that Prajna is in the middle of the path, what kind of Prajna is it? If it is the Prajna on the fruit position, it should not be in the middle of the path. If it is the Prajna that is partially obtained, why is there no partially obtained Dharmakaya and Liberation (etc.). If Liberation is after the path, after the path, all good deeds universally gather, why is there only Liberation? Therefore, from these perspectives, cause and effect are not connected. What does it mean to violate the principle of perfect harmony and difference? If explained in terms of perfect harmony, the Dharmakaya possesses the four virtues of eternity, joy, self, and purity, which is understandable (etc.). Prajna merges with the Dharmakaya. Since the Dharmakaya possesses four virtues, how can Prajna not have four virtues? Liberation liberates from the bondage of the fruit, so it is joy; liberates from the bondage of the cause, so it is purity; there is no bondage of cause and effect, so it is self; neither cause nor effect, so it is eternity. The explanation of perfect harmony is complete and without deficiency. If explained in terms of difference, it should be based on this sutra. The sutra says that the Dharmakaya is eternal and real, and reality is the virtue of self. The wisdom and purity of the Nirmanakaya is the virtue of purity. The Samadhi and purity of the Sambhogakaya is the virtue of joy. The Tripitaka (Sancang) says that the Dharmakaya alone possesses four virtues, while the Nirmanakaya and Sambhogakaya each possess two virtues, so they all violate the principle of perfect harmony and difference. What does it mean to not conform to the Dharma-nature? Let's cite a sutra, such as the Vimalakirti Sutra (Jingming jing), which says: 'Sentient beings are like Maitreya (Mile), like one without two.' This is the Dharmakaya of the nature virtue. All sentient beings are the Bodhi aspect.

不可復得。此性德般若也。一切眾生即涅槃相。不可覆滅。此性德解脫也。如此三義豈非本有道前之位。豈獨有金而無光明耶。又華嚴云。初發心時便成正覺。所有慧身不由他悟。清凈妙法身湛然應一切。妙法身是法身德。慧身是般若德。應一切即應身。是解脫德。此之三身地地轉增。如月漸滿。豈非道始因中之位。那得因中。祇有般若耶。道后具三德如上說。此事可知。當知道前圓性德。道中圓分德。道后圓究竟德。那忽分割一處唯一耶。豈非蹙靈鳳于鳩巢。回神龍于兔窟。辱鱗羽之壯勢。非法性之圓談。天臺師尋其經意義則不然。何者經言。法性無量甚深理無不統。文稱經王。何所不攝。豈止於三三九法耶。當知三字遍譬一切橫法門。乃稱法性無量之說。遍譬一切豎法門。乃稱法性甚深之旨。方合經王一切遍收。若長若廣教無不統。此義淵博不可以言想。且寄十種三法以為初門。復為三意。一標十數。二釋十相。三簡十法。言標十數者。謂三德三寶。三涅槃三身。三大乘三菩提。三般若三佛性。三識三道也。諸三法無量止取此十法。其意云何。此之十法該括始終。今作逆順兩番生起。初從無住本立一切法。夫三德者。名秘密藏。秘密藏顯由於三寶。三寶由三涅槃。三涅槃由三身。三身由三大乘。三大乘由三菩提。

【現代漢語翻譯】現代漢語譯本不可復得，這是自性本具的般若（智慧）德。一切眾生當下就是涅槃（寂滅）的相狀，不可再次被消滅，這是自性本具的解脫德。如此三種意義，難道不是本來就存在於證悟之前嗎？難道只有黃金而沒有光芒嗎？又如《華嚴經》所說：『最初發菩提心時，便成就正等正覺，所有智慧之身不由其他途徑領悟，清凈微妙的法身湛然遍應一切。』微妙法身是法身德，智慧身是般若德，應一切即應化身，是解脫德。這三種身隨著修行的深入而逐漸增長，就像月亮漸漸圓滿。難道不是證道開始，因地修行時的狀態嗎？怎麼能在因地修行時，只承認有般若呢？證道之後具足三種德，如上所說，這個道理是顯而易見的。應當知道，證道之前是圓滿的自性德，證道之中是圓滿的隨分德，證道之後是圓滿的究竟德。怎麼能忽然分割開來，認為一處只有一個德呢？這豈不是把靈巧的鳳凰囚禁在鳩鳥的巢穴里，把神通廣大的神龍困在兔子洞里，委屈了鱗羽的雄壯氣勢，不符合佛法自性的圓滿談論。天臺宗的祖師探尋經文的意義，認為不是這樣的。為什麼呢？經文說，法性無量，甚深道理無所不統攝，經文被稱為經中之王，有什麼不能涵蓋的呢？難道僅僅限於三三九法嗎？應當知道，『三』字普遍譬喻一切橫向的法門，才稱得上法性無量的說法；『三』字普遍譬喻一切縱向的法門，才稱得上法性甚深的宗旨。這樣才符合經王一切遍收的含義，無論是長是廣，佛陀的教誨沒有不統攝的。這個意義淵博深遠，不可以言語思量。且先借用十種『三法』作為入門，又分為三種意義：一是標示十個數字，二是解釋十種相狀，三是簡擇十種法。所說的『標示十個數字』，是指三德、三寶、三涅槃、三身、三大乘、三菩提、三般若、三佛性、三識、三道。各種『三法』數量無量，這裡只選取這十種法，這是什麼意思呢？這十種法概括了從開始到最終的整個過程。現在作逆向和順向兩種生起方式。首先從無住的根本上建立一切法。所謂三德，名為秘密藏。秘密藏顯現於三寶，三寶源於三涅槃，三涅槃源於三身，三身源於三大乘，三大乘源於三菩提。

【English Translation】 English version Cannot be recovered. This is the inherent Prajna (wisdom) virtue of the self-nature. All sentient beings are immediately in the state of Nirvana (extinction), which cannot be extinguished again. This is the inherent liberation virtue of the self-nature. Are these three meanings not originally present before enlightenment? Is it only gold without light? Furthermore, as the Avatamsaka Sutra says: 'At the very first arising of the Bodhi mind, one attains perfect enlightenment. The wisdom body is not realized through other means. The pure and wonderful Dharmakaya (法身) is perfectly responsive to everything.' The wonderful Dharmakaya is the virtue of the Dharmakaya, the wisdom body is the virtue of Prajna, and responding to everything, which is the Nirmanakaya (應化身), is the virtue of liberation. These three bodies gradually increase with the deepening of practice, like the moon gradually becoming full. Is this not the state at the beginning of the path, during the causal stage of practice? How can one only acknowledge Prajna during the causal stage? After enlightenment, one is fully endowed with the three virtues, as mentioned above. This principle is obvious. It should be understood that before enlightenment is the perfect inherent virtue, during enlightenment is the perfect partial virtue, and after enlightenment is the perfect ultimate virtue. How can one suddenly divide them and think that there is only one virtue in one place? Is this not like imprisoning a clever phoenix in a dove's nest, confining a powerful dragon in a rabbit's burrow, demeaning the magnificent appearance of scales and feathers, and not in accordance with the complete discussion of the Dharma nature? The masters of the Tiantai school, exploring the meaning of the scriptures, believe it is not like this. Why? The scriptures say that the Dharma nature is immeasurable, and profound principles encompass everything. The scriptures are called the king of scriptures. What cannot be included? Is it limited to the three-three-nine dharmas? It should be understood that the word 'three' universally symbolizes all horizontal Dharma gates, which is why it is called the immeasurable Dharma nature. The word 'three' universally symbolizes all vertical Dharma gates, which is why it is called the profound essence of the Dharma nature. Only in this way does it conform to the meaning of the king of scriptures encompassing everything. Whether it is long or broad, the Buddha's teachings encompass everything. This meaning is profound and cannot be conceived by words. Let us first borrow ten kinds of 'three dharmas' as an entry point, which are further divided into three meanings: first, to mark ten numbers; second, to explain ten aspects; and third, to select ten dharmas. The so-called 'marking ten numbers' refers to the three virtues (三德), the Three Jewels (三寶), the three Nirvanas (三涅槃), the three bodies (三身), the three Great Vehicles (三大乘), the three Bodhis (三菩提), the three Prajnas (三般若), the three Buddha-natures (三佛性), the three consciousnesses (三識), and the three paths (三道). There are countless kinds of 'three dharmas', but only these ten are selected here. What is the meaning of this? These ten dharmas encompass the entire process from beginning to end. Now, let's consider both reverse and forward arising methods. First, establish all dharmas from the root of non-abiding. The so-called three virtues are called the secret treasury (秘密藏). The secret treasury manifests in the Three Jewels, the Three Jewels originate from the three Nirvanas, the three Nirvanas originate from the three bodies, the three bodies originate from the three Great Vehicles, and the three Great Vehicles originate from the three Bodhis.

三菩提由三般若。三般若由三佛性。三佛性由三識。三識由三道。此從法性立一切法也。若從無明為本立一切法者。一切眾生無不具於十二因緣。三道迷惑翻惑生解。即成三識。從識立因即成三佛性。從因起智即成三般若。從智起行即成三菩提。從行進趣即成三大乘。乘辦智德即成三身。身辦斷德即成三涅槃。涅槃辦恩德利物即成三寶。究竟寂滅入於三德。即成秘密藏也。是為逆順次第甚深無量義。復云何無量義者。是一法門具九法門。三德尊重即是三寶。三德不生不滅即是三涅槃。三德具足諸法聚集名為三身。運載荷負即是三大乘。不可異趣名三菩提。覺了清凈名三般若。是如來種名三佛性。分別不謬是名三識。即事通理故名三道。是為一三法門具九三法門。亦具一切三法門。悉例可知。又皆具一切一法門。一切二法門一切三法門。四法門五法門。六法門七法門。八法門九法門。十法門。百法門千法門。萬法門億法門。一恒沙二恒沙。百千萬億恒沙法門。亦應可知。經云一法門無量法門以為眷屬。一中解無量。是為法性橫廣無量之義也。甚深義者。寄三位顯之。如十法門共論者。三道三識是本有位。三德三寶是當有位。其餘是現有位。是名法性甚深。豎高之義亦成。又一法門具九法門。取其三道三識是本有位。取三

【現代漢語翻譯】現代漢語譯本三菩提（Sambodhi，正覺）由三般若（Prajna，智慧）而來。三般若由三佛性（Buddha-nature，如來藏）而來。三佛性由三識（Three Consciousnesses，三種意識）而來。三識由三道（Three Paths，三種道路）而來。這是從法性（Dharmata，事物本性）的角度建立一切法。若從無明（Avidya，無知）為根本建立一切法，一切眾生無不具備十二因緣（Twelve Nidanas，十二種緣起）。三道迷惑，翻轉迷惑而生出理解，就成為三識。從識建立因，就成為三佛性。從因生起智慧，就成為三般若。從智慧生起行動，就成為三菩提。從行動前進，就成為三大乘（Three Yanas，三種乘）。乘辦智德，就成為三身（Trikaya，三種身）。身辦斷德，就成為三涅槃（Three Nirvanas，三種涅槃）。涅槃辦恩德利益眾生，就成為三寶（Three Jewels，三種寶）。最終寂滅進入三德（Three Virtues，三種德），就成為秘密藏（Secret Treasury，秘密的寶藏）。這是逆順次第甚深無量義。又如何是無量義呢？是一個法門具備九個法門。三德尊重就是三寶。三德不生不滅就是三涅槃。三德具足諸法聚集名為三身。運載荷負就是三大乘。不可異趣名為三菩提。覺了清凈名三般若。是如來種名三佛性。分別不謬是名三識。即事通理故名三道。這是一個三法門具備九個三法門，也具備一切三法門，都可以依此類推得知。又都具備一切一個法門，一切兩個法門，一切三個法門，四個法門，五個法門，六個法門，七個法門，八個法門，九個法門，十個法門，百個法門，千個法門，萬個法門，億個法門，一恒河沙（Ganges sand，恒河中的沙子）二恒河沙，百千萬億恒河沙法門，也應該可以知道。經中說，一個法門有無量法門作為眷屬，一中解無量，這是法性橫向廣闊無量的意義。甚深義是指，寄託於三個位次來顯現。如果十法門共同討論，三道三識是本有位，三德三寶是當有位，其餘是現有位。這叫做法性甚深，豎向高遠的意義也成立。又一個法門具備九個法門，取其中的三道三識是本有位，取三

【English Translation】 English version The Three Sambodhis (Perfect Enlightenment) arise from the Three Prajnas (Wisdom). The Three Prajnas arise from the Three Buddha-natures (Tathagatagarbha). The Three Buddha-natures arise from the Three Consciousnesses (Tri-vijnana). The Three Consciousnesses arise from the Three Paths (Tri-marga). This is establishing all dharmas from the perspective of Dharmata (Suchness). If one establishes all dharmas based on Avidya (Ignorance), all sentient beings are invariably endowed with the Twelve Nidanas (Links of Dependent Origination). The Three Paths, through confusion, reversing confusion to generate understanding, become the Three Consciousnesses. From consciousness establishing cause, it becomes the Three Buddha-natures. From cause arising wisdom, it becomes the Three Prajnas. From wisdom arising action, it becomes the Three Sambodhis. From action progressing forward, it becomes the Three Yanas (Great Vehicles). Accomplishing the virtue of wisdom through the vehicle, it becomes the Trikaya (Three Bodies of the Buddha). Accomplishing the virtue of severance through the body, it becomes the Three Nirvanas. Accomplishing the virtue of grace and benefiting beings through Nirvana, it becomes the Three Jewels (Buddha, Dharma, Sangha). Ultimately, entering into the Three Virtues (of the Dharmakaya) in stillness, it becomes the Secret Treasury. This is the profound and immeasurable meaning of sequential and reverse order. Furthermore, what is immeasurable meaning? It is one dharma-door possessing nine dharma-doors. The reverence of the Three Virtues is the Three Jewels. The non-arising and non-ceasing of the Three Virtues is the Three Nirvanas. The complete gathering of all dharmas in the Three Virtues is called the Trikaya. Carrying and bearing is the Three Yanas. Not differing in purpose is called the Three Sambodhis. Awareness and purity is called the Three Prajnas. Being the seed of the Tathagata is called the Three Buddha-natures. Distinguishing without error is called the Three Consciousnesses. Directly understanding principle through phenomena is called the Three Paths. This is one set of three dharma-doors possessing nine sets of three dharma-doors, and also possessing all sets of three dharma-doors, which can all be known by analogy. Furthermore, all possess all sets of one dharma-door, all sets of two dharma-doors, all sets of three dharma-doors, four dharma-doors, five dharma-doors, six dharma-doors, seven dharma-doors, eight dharma-doors, nine dharma-doors, ten dharma-doors, hundreds of dharma-doors, thousands of dharma-doors, ten thousands of dharma-doors, hundreds of millions of dharma-doors, one Ganges sand (Ganges river sand) of dharma-doors, two Ganges sands of dharma-doors, hundreds of millions of Ganges sands of dharma-doors, should also be knowable. The sutra says that one dharma-door has immeasurable dharma-doors as its retinue, understanding immeasurable from one, this is the meaning of the horizontal vastness and immeasurability of Dharmata. The profound meaning refers to relying on the three positions to reveal it. If the ten dharma-doors are discussed together, the Three Paths and Three Consciousnesses are the originally existing position, the Three Virtues and Three Jewels are the position to be attained, and the rest are the currently existing position. This is called the profoundness of Dharmata, and the meaning of vertical height is also established. Furthermore, one dharma-door possesses nine dharma-doors, taking the Three Paths and Three Consciousnesses as the originally existing position, taking the Three

德三寶是當有位。取其餘者為現有位。甚深義亦成。又一一法門具六即位。理即是本有位。究竟即是當有位。其餘即是現有位。甚深義亦成。是為法性豎高甚深之義也。當知金光明三字。遍譬一切橫法門。故言無量。遍譬一切豎法門。故言甚深。乃稱法性之文。方合經王之旨。次釋十種三法相者。十名如前已列。十相今當分別。若分別色相青黃同異者。應用肉眼。若分別法相深淺同異者。應用智眼。今時行者既無智眼。應用信解分別同異之相。初明三德相者。云何三云何德。法身般若解脫是為三。常樂我凈是為德。法者法名可軌。諸佛軌之而得成佛。故經言。諸佛所師所謂法也。身者聚也。一法具一切法無有缺減。故名為身。經言。我身即是一切眾生真善知識。當知身者聚也。般若者。覺了諸法集散非集非散。即是覺了三諦之法。解脫者。于諸法無染無住。名為解脫。是名為三。云何為德。一一法皆具常樂我凈。名之為德。法身無二死為常。不受二邊為樂。具八自在為我。身業凈口業凈意業凈為凈。無以為類。疆寄世金以譬之。世金不變不染轉變富貴。譬法身四德也。般若任運具四德。如智冥如境故。大品云。色凈故般若凈。例此即得色常色樂色我諸義皆成。又云。色大故般若大。色無邊故般若無邊。此是法性廣大。

【現代漢語翻譯】現代漢語譯本：德三寶（指法身、般若、解脫三者）是『當有位』（未來可證得的果位）。取其餘者（指理即位、名字即位、觀行即位、相似即位、分證即位）為『現有位』（現在已證得的果位）。甚深之義由此成立。又，每一個法門都具備六即位（理即、名字即、觀行即、相似即、分證即、究竟即）。理即是『本有位』（本來就具有的佛性），究竟即是『當有位』（最終證得的佛果）。其餘（名字即、觀行即、相似即、分證即）即是『現有位』（修行過程中所處的階段）。甚深之義由此成立。這就是法性豎立高遠甚深之義。應當知道，『金光明』這三個字，普遍譬喻一切橫向的法門，所以說『無量』。普遍譬喻一切縱向的法門，所以說『甚深』。這樣才稱得上是闡述法性的文字，才符合經王的宗旨。接下來解釋十種三法相。十種名稱如前已經列出，十種相現在應當分別說明。如果要分別色相的青色、黃色相同還是不同，應該用肉眼。如果要分別法相的深淺相同還是不同，應該用智眼。現在修行的人既然沒有智眼，應該用信解來分別相同和不同的相。首先說明三德相。什麼是三？什麼是德？法身、般若、解脫，這就是三。常、樂、我、凈，這就是德。法，『法』的意思是可作為準則。諸佛以法為準則而成就佛果。所以經中說：『諸佛所師，所謂法也。』身，是聚集的意思。一個法具足一切法，沒有缺少，所以名為身。經中說：『我身即是一切眾生真善知識。』應當知道，身是聚集的意思。般若，覺了諸法集散，非集非散，就是覺了三諦之法。解脫，對於諸法沒有染著沒有執住，名為解脫。這就是三。什麼是德？每一個法都具備常、樂、我、凈，名之為德。法身沒有二死（分段生死和變易生死），是為常。不落入二邊（有和無等對立的極端），是為樂。具足八自在，是為我。身業清凈、口業清凈、意業清凈，是為凈。沒有可以用來比類的東西，勉強用世間的黃金來比喻。世間的黃金不變質、不被污染、可以轉變、帶來富貴，比喻法身的四德。般若任運自然地具足四德，如同智慧與境界冥合一樣。所以《大品般若經》說：『色凈故般若凈。』依此類推，就可以得到色常、色樂、色我等意義都成立。又說：『色大故般若大，色無邊故般若無邊。』這是法性廣大。

【English Translation】 English version: The Three Treasures of Virtue (referring to Dharmakaya, Prajna, and Liberation) are in the 'Future Position' (the state of fruition that can be attained in the future). Taking the rest (referring to the positions of Principle Identity, Name Identity, Practice Identity, Resemblance Identity, Partial Realization Identity) as the 'Present Position' (the state of fruition that has already been attained). The profound meaning is thus established. Moreover, each and every Dharma gate possesses the Six Identities (Principle Identity, Name Identity, Practice Identity, Resemblance Identity, Partial Realization Identity, Ultimate Identity). Principle Identity is the 'Original Position' (the Buddha-nature that is inherently possessed), and Ultimate Identity is the 'Future Position' (the ultimate attainment of Buddhahood). The rest (Name Identity, Practice Identity, Resemblance Identity, Partial Realization Identity) are the 'Present Position' (the stages in the process of cultivation). The profound meaning is thus established. This is the meaning of the Dharma-nature being vertically high and profound. It should be known that the three words 'Golden Light Sutra', universally exemplify all horizontal Dharma gates, hence it is said to be 'immeasurable'. Universally exemplify all vertical Dharma gates, hence it is said to be 'profound'. Only in this way can it be called a text expounding the Dharma-nature, and only then does it conform to the purpose of the King of Sutras. Next, explain the ten kinds of three Dharma characteristics. The ten names have already been listed as before, and the ten characteristics should now be explained separately. If one wants to distinguish whether the colors of form, such as blue and yellow, are the same or different, one should use the physical eye. If one wants to distinguish whether the depths of Dharma characteristics are the same or different, one should use the wisdom eye. Since practitioners today do not have the wisdom eye, they should use faith and understanding to distinguish the characteristics of sameness and difference. First, explain the characteristics of the Three Virtues. What are the three? What is virtue? Dharmakaya (法身), Prajna (般若), and Liberation (解脫), these are the three. Permanence (常), Bliss (樂), Self (我), and Purity (凈), these are virtue. Dharma, the meaning of 'Dharma' is that it can be taken as a standard. The Buddhas take the Dharma as a standard and attain Buddhahood. Therefore, the sutra says: 'What the Buddhas take as their teacher is called Dharma.' Kaya (身), means gathering. One Dharma possesses all Dharmas, without any deficiency, therefore it is called Kaya. The sutra says: 'My Kaya is the true and good knowledge of all sentient beings.' It should be known that Kaya means gathering. Prajna (般若), is the awareness of the gathering and scattering of all Dharmas, neither gathering nor scattering, which is the awareness of the Dharma of the Three Truths. Liberation (解脫), is being without attachment or dwelling in all Dharmas, called Liberation. These are the three. What is virtue? Each and every Dharma possesses Permanence, Bliss, Self, and Purity, and is called virtue. Dharmakaya is without the two deaths (Segmented Death and Variable Death), hence it is Permanent. Not falling into the two extremes (opposing extremes such as existence and non-existence), hence it is Bliss. Possessing the Eight Freedoms, hence it is Self. Purity of body karma, purity of speech karma, and purity of mind karma, hence it is Purity. There is nothing that can be used for comparison, so we reluctantly use worldly gold as an analogy. Worldly gold does not change its nature, is not polluted, can be transformed, and brings wealth and nobility, which is an analogy for the Four Virtues of Dharmakaya. Prajna naturally possesses the Four Virtues, just like wisdom merging with the realm. Therefore, the Mahaprajnaparamita Sutra says: 'Because form is pure, Prajna is pure.' By analogy, the meanings of form being permanent, form being blissful, form being self, etc., are all established. It also says: 'Because form is great, Prajna is great; because form is boundless, Prajna is boundless.' This is the vastness of Dharma-nature.

般若亦廣大。例此應云色深奧故般若亦深奧。此是法性豎高。般若亦豎高。當知般若亦具四德明矣。解脫亦具四德。夫解脫者。諸惡永盡。即無常無樂無我無凈。皆已盡也。亦是眾善溥會。即常樂我凈溥會也。大經云。真解脫者即是如來。如來即是法身。當知解脫同如來常樂我凈也。又大經云。三點具足名大涅槃。點是文字。當知法身般若解脫皆文字也。故知三點悉備四德。故言具足。三因即是三智。三智德具四德。三德具足名秘密藏。具足之文必具四德也。當知四德具足即是其相。若得此一章意。餘九可解。不能默已更復略言。云何三云何寶。佛法僧是為三。可尊可重名為寶。至理可尊名為法寶。覺理之智可尊名佛寶。毗盧遮那遍一切處。即事而理。此和可尊名僧寶。此之三寶皆常樂我凈。常樂我凈故乃可尊可重。當知三德與三寶。無二無別。既以金光明喻三德。還以金光明譬三寶也。云何三。云何涅槃。性凈圓凈方便凈是為三。不生不滅名涅槃。諸法實相不可染不可凈。不染即不生。不凈即不滅。不生不滅名性凈涅槃。修因契理惑畢竟不生。智畢竟不滅。不生不滅名圓凈涅槃。寂而常照機感即生。此生非生。緣謝即滅此滅非滅。不生不滅名方便凈涅槃。當知此三涅槃。不生不滅即是常。常故名樂樂故名我我故名凈

。涅槃既即常樂我凈。即是三德可尊可重故。即是三寶無二無別。既以金光明喻三德三寶。還以金光明喻三涅槃也。云何三云何身。法報應是為三。三種法聚故名身。所謂理法聚名法身。智法聚名報身。功德法聚名應身。然理無聚散義言聚散。始從初心顯出正理乃至究竟理聚方圓。始從初心終至究竟。顯理之智智聚方圓。始從初心終至究竟。功德之聚方圓。故以三法聚為三身。當知三身皆常樂我凈。即是三德。可尊可重即是三寶。不生不滅即是涅槃無二無別。既以金光明譬三德等。還以金光明譬三身也。云何三大乘。運荷名乘。理性虛通任運荷諸法。故名理乘。隨乘者。智隨於境如蓋隨函。故名隨乘。得乘者。得果得機。得果故自解脫。得機故令他解脫。故名得乘。當知三乘皆常樂我凈。即與三德無二無別。既以金光明譬三德。還以金光明譬三大乘也。云何三菩提。一真性菩提。亦名無上菩提。此菩提以理為道。二實智菩提。亦名清凈菩提。此菩提以智慧為道。三方便菩提。亦名究竟菩提。此菩提以善巧逗會為道。當知三菩提皆常樂我凈。與三德無二無別。既以金光明譬三德。還以金光明譬三菩提也。云何三般若。般若名智慧。實相般若。非寂非照即一切種智。觀照般若。非照而照即一切智。方便般若。非寂而寂即道

【現代漢語翻譯】現代漢語譯本：涅槃既然是常、樂、我、凈，那就是具有三種功德，值得尊敬和重視，也就是三寶，沒有二致和分別。既然用《金光明經》比喻三德和三寶，也用《金光明經》比喻三種涅槃。什麼是三？什麼是身？法身、報身、應身，這就是三身。三種法聚集在一起，所以稱為身。所謂的理法聚集稱為法身，智法聚集稱為報身，功德法聚集稱為應身。然而，理體本身沒有聚集和分散的含義，這裡說的聚集和分散，是指從最初發心顯現出正理，乃至最終達到究竟，理的聚集是圓滿的。從最初發心到最終究竟，顯現真理的智慧，智慧的聚集是圓滿的。從最初發心到最終究竟，功德的聚集是圓滿的。所以用三種法的聚集作為三身。應當知道，三身都是常、樂、我、凈，也就是三德，值得尊敬和重視，也就是三寶，不生不滅，也就是涅槃，沒有二致和分別。既然用《金光明經》比喻三德等，也用《金光明經》比喻三身。什麼是三大乘？運載負荷稱為乘。理性虛通，能夠任運負荷諸法，所以稱為理乘。隨乘，智慧隨著境界，就像蓋子隨著盒子，所以稱為隨乘。得乘，獲得果實，獲得根機。獲得果實，所以自身解脫；獲得根機，所以令他人解脫，所以稱為得乘。應當知道，三乘都是常、樂、我、凈，與三德沒有二致和分別。既然用《金光明經》比喻三德，也用《金光明經》比喻三大乘。什麼是三菩提？一是真性菩提，也稱為無上菩提。這種菩提以理為道。二是實智菩提，也稱為清凈菩提。這種菩提以智慧為道。三是方便菩提，也稱為究竟菩提。這種菩提以善巧方便來引導會合為道。應當知道，三菩提都是常、樂、我、凈，與三德沒有二致和分別。既然用《金光明經》比喻三德，也用《金光明經》比喻三菩提。什麼是三般若？般若的意思是智慧。實相般若，非寂靜也非照耀，就是一切種智。觀照般若，非照耀而照耀，就是一切智。方便般若，非寂靜而寂靜，就是道。

【English Translation】 English version: Nirvana is none other than permanence, bliss, self, and purity. It embodies the three virtues, worthy of reverence and esteem, and is thus the Three Jewels, without duality or distinction. Just as the 『Golden Light Sutra』 is used to symbolize the Three Virtues and the Three Jewels, it is also used to symbolize the Three Nirvanas. What are the three, and what is the body? Dharmakaya (Dharma body), Sambhogakaya (Reward body), and Nirmanakaya (Emanation body) constitute the three bodies. The aggregation of three types of Dharmas is called a body. The aggregation of the Dharma of principle is called Dharmakaya; the aggregation of the Dharma of wisdom is called Sambhogakaya; and the aggregation of the Dharma of merit is called Nirmanakaya. However, the principle itself has no meaning of aggregation or dispersion. The aggregation and dispersion mentioned here refer to the manifestation of correct principle from the initial aspiration, until the ultimate attainment, where the aggregation of principle is complete. From the initial aspiration to the ultimate attainment, the wisdom that reveals the truth, the aggregation of wisdom is complete. From the initial aspiration to the ultimate attainment, the aggregation of merit is complete. Therefore, the aggregation of the three Dharmas is considered the three bodies. It should be known that the three bodies are all permanence, bliss, self, and purity, which are the three virtues, worthy of reverence and esteem, which are the Three Jewels, neither arising nor ceasing, which is Nirvana, without duality or distinction. Just as the 『Golden Light Sutra』 is used to symbolize the Three Virtues, it is also used to symbolize the Three Bodies. What are the Three Great Vehicles (Triyana)? Carrying and bearing is called a vehicle. The nature of reason is empty and pervasive, capable of freely carrying all Dharmas, hence it is called the Vehicle of Reason (Li Cheng). The Following Vehicle (Sui Cheng) is where wisdom follows the realm, like a lid following a box. The Attainment Vehicle (De Cheng) is where one attains the fruit and the potential. Attaining the fruit leads to self-liberation; attaining the potential enables others to be liberated, hence it is called the Attainment Vehicle. It should be known that the Three Vehicles are all permanence, bliss, self, and purity, without duality or distinction from the Three Virtues. Just as the 『Golden Light Sutra』 is used to symbolize the Three Virtues, it is also used to symbolize the Three Great Vehicles. What are the Three Bodhis (Three kinds of Enlightenment)? First is True Nature Bodhi (Zhenxing Puti), also known as Supreme Bodhi (Wushang Puti). This Bodhi takes principle as its path. Second is Real Wisdom Bodhi (Shizhi Puti), also known as Pure Bodhi (Qingjing Puti). This Bodhi takes wisdom as its path. Third is Expedient Bodhi (Fangbian Puti), also known as Ultimate Bodhi (Jiujing Puti). This Bodhi takes skillful means to guide and converge as its path. It should be known that the Three Bodhis are all permanence, bliss, self, and purity, without duality or distinction from the Three Virtues. Just as the 『Golden Light Sutra』 is used to symbolize the Three Virtues, it is also used to symbolize the Three Bodhis. What are the Three Prajnas (Three kinds of Wisdom)? Prajna means wisdom. Reality Prajna (Shixiang Bore), neither stillness nor illumination, is Omniscience (Yiqie Zhongzhi). Contemplation Prajna (Guanzhao Bore), illuminating without illuminating, is All-Wisdom (Yiqie Zhi). Expedient Prajna (Fangbian Bore), still without stillness, is the Path.

種智。當知三般若皆常樂我凈。與三德無二無別。既以金光明譬三德。還以金光明譬三般若也。云何三佛性。佛名為覺性名不改。不改即是非常非無常。如土內金藏天魔外道所不能壞。名正因佛性。了因佛性者。覺智非常非無常。智與理相應。如人善知金藏。此智不可破壞名了因佛性。緣因佛性者。一切非常非無常。功德善根資助覺智。開顯正性。如耘除草穢掘出金藏。名緣因佛性。當知三佛性一一皆常樂我凈。與三德無二無別。既以金光明譬三德。還以金光明三字。譬三佛性也。云何三識。識名為覺了。是智慧之異名爾。庵摩羅識是第九不動識。若分別之即是佛識。阿梨耶識即是第八無沒識。猶有隨眠煩惱與無明合。別而分之是菩薩識。大論云。在菩薩心名為般若。即其義也。阿陀那識。是第七分別識。訶惡生死欣羨涅槃。別而分之是二乘識。于佛即是方便智。波浪是凡夫第六識無俟復言。當知三識一一皆常樂我凈。與三德無二無別。既以三德譬金光明。還以金光明譬三識也。云何三道。過去無明現在。愛取三支是煩惱道。過去行現在有。二支是業道。現在識名色六入觸受。未來生老死。七支是苦道。道名能通。此三更互相通。從煩惱通業。從業通苦。從苦復通煩惱。故名三道。苦道者。謂識名色六入觸受。大經云

【現代漢語翻譯】現代漢語譯本種智（Buddha's all-knowing wisdom）。須知三種般若（Three Prajnas，即實相般若、觀照般若、文字般若）皆是常、樂、我、凈（Eternal, Joyful, Self, Pure），與三德（Three Virtues，即法身德、般若德、解脫德）無二無別。既然用金光明來比喻三德，也用金光明來比喻三種般若。什麼是三種佛性？佛名為覺性，性名不改。不改就是非常非無常。如同土內的金藏，天魔外道所不能破壞，名為正因佛性（Direct Cause Buddha-nature）。了因佛性（Understanding Cause Buddha-nature）是覺智，非常非無常。智慧與真理相應，如同人善於識別金礦，這種智慧不可破壞，名爲了因佛性。緣因佛性（Conditioning Cause Buddha-nature）是一切非常非無常的功德善根，資助覺智，開顯正性。如同耕耘除去草穢，挖掘出金礦，名為緣因佛性。須知三種佛性，一一皆是常、樂、我、凈，與三德無二無別。既然用金光明來比喻三德，也用金光明三字，來比喻三種佛性。什麼是三種識？識名為覺了，是智慧的異名。庵摩羅識（Amala-vijñāna，the pure consciousness）是第九不動識。如果分別它，就是佛識。阿梨耶識（Ālaya-vijñāna，storehouse consciousness）是第八無沒識，仍然有隨眠煩惱與無明結合。分別開來，就是菩薩識。《大論》說，在菩薩心中名為般若，就是這個意思。阿陀那識（Ādāna-vijñāna，grasping consciousness）是第七分別識，厭惡生死，欣羨涅槃。分別開來，就是二乘（聲聞和緣覺）識。在佛就是方便智。波浪是凡夫的第六識，無需多言。須知三種識，一一皆是常、樂、我、凈，與三德無二無別。既然用三德比喻金光明，也用金光明比喻三種識。什麼是三道？過去無明，現在愛、取三支是煩惱道。過去行，現在有二支是業道。現在識、名色、六入、觸、受，未來生、老、死七支是苦道。道名為能通，這三者互相連通。從煩惱通向業，從業通向苦，從苦又通向煩惱，所以名為三道。苦道，指的是識、名色、六入、觸、受。《大經》說

【English Translation】 English version The perfect wisdom. It should be known that the Three Prajnas (Tri-prajna, namely Reality Prajna, Contemplation Prajna, and Literal Prajna) are all Eternal, Joyful, Self, and Pure, and are no different from the Three Virtues (Tri-guna, namely Dharmakaya Virtue, Prajna Virtue, and Liberation Virtue). Since the Golden Light is used to metaphorize the Three Virtues, it is also used to metaphorize the Three Prajnas. What are the Three Buddha-natures? 'Buddha' is called the Awakened Nature, and the nature name does not change. 'Unchanging' means neither permanent nor impermanent. Like the gold hidden in the soil, which cannot be destroyed by celestial demons or external paths, it is called the Direct Cause Buddha-nature (Hetu-buddhatā). The Understanding Cause Buddha-nature (Pratyaya-buddhatā) is awakened wisdom, neither permanent nor impermanent. Wisdom corresponds to truth, just as a person is good at identifying gold mines, this wisdom cannot be destroyed, it is called the Understanding Cause Buddha-nature. The Conditioning Cause Buddha-nature (Adhipati-buddhatā) is all impermanent merits and virtuous roots, which assist awakened wisdom and reveal the true nature. Like cultivating and removing weeds and digging out gold mines, it is called the Conditioning Cause Buddha-nature. It should be known that each of the Three Buddha-natures is Eternal, Joyful, Self, and Pure, and is no different from the Three Virtues. Since the Golden Light is used to metaphorize the Three Virtues, the three words 'Golden Light' are also used to metaphorize the Three Buddha-natures. What are the Three Consciousnesses? 'Consciousness' is called awareness, which is a different name for wisdom. Amala-vijñāna (the pure consciousness) is the ninth immovable consciousness. If it is distinguished, it is the Buddha-consciousness. Ālaya-vijñāna (storehouse consciousness) is the eighth consciousness without disappearance, which still has latent afflictions combined with ignorance. Separated, it is the Bodhisattva-consciousness. The Mahayana Treatise says that in the mind of a Bodhisattva it is called Prajna, which is the meaning. Ādāna-vijñāna (grasping consciousness) is the seventh discriminating consciousness, which hates birth and death and admires Nirvana. Separated, it is the consciousness of the Two Vehicles (Śrāvaka and Pratyekabuddha). In the Buddha, it is expedient wisdom. The waves are the sixth consciousness of ordinary people, which need not be said again. It should be known that each of the Three Consciousnesses is Eternal, Joyful, Self, and Pure, and is no different from the Three Virtues. Since the Three Virtues are used to metaphorize the Golden Light, the Golden Light is also used to metaphorize the Three Consciousnesses. What are the Three Paths? Past ignorance, present love, and grasping are the three branches of the Path of Affliction. Past actions and present existence are the two branches of the Path of Karma. Present consciousness, name and form, the six entrances, contact, and sensation, and future birth, old age, and death are the seven branches of the Path of Suffering. 'Path' means 'able to connect'. These three connect with each other. From affliction to karma, from karma to suffering, and from suffering back to affliction, hence the name 'Three Paths'. The Path of Suffering refers to consciousness, name and form, the six entrances, contact, and sensation. The Mahaparinirvana Sutra says

。無明與愛是二中間名為佛性。中間即是苦道。名為佛性者。名生死身為法身。如指冰為水爾。煩惱道者。謂無明愛取名此為般若者。如指薪為火爾。業道者。謂行有乃至五無間。皆解脫相者。如指縛為脫爾。當知三道體之即真常樂我凈。與三德無二無別。既以金光明譬三德。還以金光明譬三道也。若見此十法門。若同若異亦是一法門。作一切法門相。若同若異相相明瞭。即百法千法萬法。恒沙塵數亦如是。華嚴云。一法門無量法門而為眷屬。首楞嚴和香丸。大品裹珠。法華一地所生。涅槃大海水浴。皆是其義。問若一法即是諸法者。唯說一法何用余法耶。答佛為悅一切人。宜一切人。對一切人。悟一切人。若遍說之多有利益。一說尚令生種種解。遍讀諸異論。即知智者意。故種種說令得一切解。粗言及軟語。皆歸第一義。皆是示人無違諍法。即此義也。三料簡者。初料簡三德。若指太子相好體為法身。法身在前。樹王下時。明無漏慧三十四心為般若。般若在中。八十滅度燒身不受後身為解脫。解脫在後。異而且縱。法身時無般若。般若時無解脫。解脫時無般若法身。此即三法各異。斯乃阿含三藏數家所用。此之三意。悉不得稱常樂我凈也。若指空境為法身。法身是本有。照真之慧為般若。般若是今有。子果兩縛盡為

【現代漢語翻譯】現代漢語譯本：無明（avidyā，指對事物真相的迷惑）與愛（tṛṣṇā，指渴求和執著）二者之間名為佛性（Buddha-dhātu，指成佛的可能性）。這『中間』即是苦道（duḥkha-mārga，指導致痛苦的道路）。所謂『名為佛性者』，是指生死之身即是法身（Dharmakāya，指佛的真理之身），猶如指冰說是水一樣。煩惱道（kleśa-mārga，指煩惱的道路）是指無明、愛、取（upādāna，指執取），稱此為般若（prajñā，指智慧），猶如指柴說是火一樣。業道（karma-mārga，指業力的道路）是指行（saṃskāra，指業力）有（bhava，指存在）乃至五無間地獄（āvicī，指最底層的地獄），皆是解脫之相，猶如指束縛說是解脫一樣。應當知道三道（trayo mārga，指煩惱道、業道、苦道）的本體即是真常樂我凈（satya-nitya-sukha-ātman-śuddha，指佛的四種德性），與三德（triguṇa，指法身、般若、解脫）無二無別。既然用金光明（Suvarṇaprabhāsa，指《金光明經》）來比喻三德，也用金光明來比喻三道。如果見到這十法門（dharma-paryāya，指佛法的不同方面），無論是同是異，都是一法門，作為一切法門的表相。無論是同是異，這些表相都明明白白，那麼一百法、一千法、一萬法，乃至恒河沙數之多的法也是如此。《華嚴經》（Avataṃsaka Sūtra）說：『一法門有無量法門作為眷屬。』《首楞嚴經》（Śūraṅgama Sūtra）的和香丸，《大品般若經》（Mahāprajñāpāramitā Sūtra）的裹珠，《法華經》（Lotus Sūtra）的一地所生，《涅槃經》（Nirvāṇa Sūtra）的大海水浴，都是這個意思。問：如果一法即是諸法，為什麼只說一法，還要用其他法呢？答：佛是爲了悅樂一切人，適合一切人，針對一切人，開悟一切人。如果普遍地宣說，會有更多利益。只說一種法，尚且能令人產生種種理解。普遍地閱讀各種不同的論述，就能知道智者的意圖。所以種種說法是爲了令人得到一切理解。粗糙的語言和柔和的語言，都歸於第一義諦（paramārtha-satya，指最高的真理）。都是爲了向人們展示沒有違背爭論的法，就是這個意思。三料簡：首先料簡三德。如果指太子（Siddhartha，指釋迦牟尼佛）的相好之體為法身，法身在前。在菩提樹王（bodhi-vṛkṣa，指菩提樹）下時，明白無漏慧（anāsrava-jñāna，指沒有煩惱的智慧）三十四心為般若，般若在中。八十歲滅度（parinirvāṇa，指圓寂）燒身不受後身為解脫，解脫在後。是異而且縱向排列的。法身時沒有般若，般若時沒有解脫，解脫時沒有般若法身。這就是三法各自不同，這是阿含三藏（Āgama，指原始佛教經典）數家所用的說法。這三種意思，都不能稱之為常樂我凈。如果指空境（śūnyatā，指空性）為法身，法身是本有的。照真之慧為般若，般若是今有的。子果兩縛盡為解脫，

【English Translation】 English version: The space between ignorance (avidyā, referring to delusion about the true nature of things) and craving (tṛṣṇā, referring to thirst and attachment) is called Buddha-nature (Buddha-dhātu, referring to the potential for Buddhahood). This 'middle' is the path of suffering (duḥkha-mārga, referring to the path leading to suffering). What is called 'Buddha-nature' refers to the body of birth and death as the Dharmakāya (referring to the body of truth of the Buddha), just as one would point to ice and say it is water. The path of afflictions (kleśa-mārga, referring to the path of afflictions) refers to ignorance, craving, and grasping (upādāna, referring to clinging), and this is called prajñā (referring to wisdom), just as one would point to firewood and say it is fire. The path of karma (karma-mārga, referring to the path of karmic force) refers to action (saṃskāra, referring to karmic force), existence (bhava, referring to being), and even the five uninterrupted hells (āvicī, referring to the lowest hell), all of which are aspects of liberation, just as one would point to bondage and say it is liberation. It should be known that the essence of the three paths (trayo mārga, referring to the paths of affliction, karma, and suffering) is true permanence, bliss, self, and purity (satya-nitya-sukha-ātman-śuddha, referring to the four virtues of the Buddha), which are no different from the three virtues (triguṇa, referring to Dharmakāya, prajñā, and liberation). Since the Golden Light (Suvarṇaprabhāsa, referring to the Golden Light Sutra) is used to illustrate the three virtues, it is also used to illustrate the three paths. If one sees these ten Dharma-gates (dharma-paryāya, referring to different aspects of the Dharma), whether they are the same or different, they are all one Dharma-gate, acting as the appearance of all Dharma-gates. Whether they are the same or different, these appearances are clearly understood, then one hundred Dharmas, one thousand Dharmas, ten thousand Dharmas, and even as many Dharmas as there are grains of sand in the Ganges are also like this. The Avataṃsaka Sūtra says: 'One Dharma-gate has countless Dharma-gates as its retinue.' The fragrant ball of the Śūraṅgama Sūtra, the pearl wrapped in the Mahāprajñāpāramitā Sūtra, the birth from one earth in the Lotus Sūtra, and the bathing in the great ocean water of the Nirvāṇa Sūtra all have this meaning. Question: If one Dharma is all Dharmas, why speak of only one Dharma and use other Dharmas? Answer: The Buddha is for pleasing all people, suiting all people, addressing all people, and enlightening all people. If it is universally proclaimed, there will be more benefits. Speaking of only one Dharma can still cause people to generate various understandings. Universally reading various different treatises will allow one to know the intention of the wise. Therefore, various teachings are given to allow one to attain all understanding. Coarse language and gentle language all return to the ultimate truth (paramārtha-satya, referring to the highest truth). All are to show people the Dharma of no conflict, which is this meaning. Three analyses: First, analyze the three virtues. If one points to the physical marks and characteristics of the prince (Siddhartha, referring to Shakyamuni Buddha) as the Dharmakāya, the Dharmakāya is in the front. Under the Bodhi tree (bodhi-vṛkṣa, referring to the Bodhi tree), understanding the thirty-four minds of non-outflow wisdom (anāsrava-jñāna, referring to wisdom without afflictions) as prajñā, prajñā is in the middle. At the age of eighty, passing into nirvana (parinirvāṇa, referring to complete extinction) and burning the body without receiving a later body as liberation, liberation is in the back. They are different and arranged longitudinally. The Dharmakāya does not have prajñā, prajñā does not have liberation, and liberation does not have the prajñā Dharmakāya. These are the three Dharmas that are different from each other, which is the saying used by the numerologists of the Āgama (referring to the original Buddhist scriptures). These three meanings cannot be called true permanence, bliss, self, and purity. If one points to the realm of emptiness (śūnyatā, referring to emptiness) as the Dharmakāya, the Dharmakāya is inherent. The wisdom that illuminates truth as prajñā, prajñā is present now. The exhaustion of the two bonds of cause and effect as liberation,

解脫。解脫是當有。異而且縱。斯乃三乘通教中所說。前代探明大乘人所用。亦不得稱常樂我凈。若如真諦師明。法身具四德般若解脫各二。此乃橫而且異。乃別教一途所明。而真諦師偏用。當知法身可稱為德。般若解脫無德可稱。不會無量甚深之高廣。亦不得稱為經王。今所明三德如上說。一一皆具常樂我凈。論廣則無量。論高則甚深。若諸學人聞諸經之王。四佛所護。不解此意。如牛羊心眼不足論道也。料簡三寶者。若指樹王得道為佛寶。轉生滅四諦法輪為法寶。度陳如等五人。先得眼智明覺者為僧寶。由是三寶故到於今。即有相從三寶者。此乃阿含中所明階梯三寶。亦是數論宗用也。若指樹王得道為佛寶。所說無生四諦為法寶。二乘菩薩修真無漏斷結成聖理和為僧寶者此亦三乘通教中所說。探明大乘人所用。此兩種三寶。並無常樂我凈。若指華王世界坐蓮華臺成道為佛寶。所說恒沙佛法無量四諦為法寶。四十一賢聖為僧寶。此則異前。雖非階梯未是同體。亦非金光明所譬三寶也。料簡三涅槃者。若饑得食病得差。獄得出獼猴得酒。旃遮婆羅門飽食指腹。皆是世人暢情為涅槃爾若計非想定無想天為涅槃者。此是邪見妄謂為涅槃爾。若多貪慾人得不凈觀為涅槃者。斯乃四善根方便行人涅槃也。若三界煩惱盡。證有餘

涅槃。焚身灰智入無餘涅槃。菩薩未得此涅槃。此即阿含中析法二乘之涅槃。若三乘人同儘子果兩縛。即是通教中共涅槃。若指中道如理為性凈涅槃。中道智為圓凈涅槃。同緣出世薪盡火滅。為方便凈涅槃。三種各別互不相關。是為別教涅槃。若言但有性凈方便凈兩涅槃。不明緣因涅槃。各別不融者還是別教。非今經所譬涅槃也。料簡三身者。若取樹王下佛為真身。神通變化猿猴鹿馬為應身。不明三身者。此小乘析法意爾。若取即事而真為真身。化用為應身。不明三身者。此體法中意爾。問若爾樹王下丈六。既非佛復非鹿馬。為是何身。答一往應同人像此屬應身。又一解。例如大乘心中智閤中理為法身。今亦如是。體是人像即是真空。此屬真身。若依真諦師云。法身真實二身不真實。此則三身體相各異。乃是別教中一途。非今所用。若言三身皆真實。至理是法身。契理之智是報身。起用是應身。應身是實佛所化皆實不虛。大經云。不凈觀亦實亦虛非實。不凈作不凈想是為虛。能破貪心是為實。應身例爾。非本體故為虛。能利益故為實。今取實邊不取虛邊。故言三身皆實是今所用。若復圓論三身。皆實皆虛皆亦實亦虛皆非實非虛。當約三身並作四句。如別記(云云)。問三字譬三身。亦得譬一身二身四身無身不。答佛赴

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana）：焚燒身體，灰燼般的智慧進入無餘涅槃（Anupadhisesa-nirvana，不留余蘊的涅槃）。菩薩（Bodhisattva）尚未證得此涅槃。這指的是阿含經（Agama）中析法二乘（Sravaka-pratyekabuddha-yana，聲聞乘和緣覺乘）的涅槃。如果三乘人（Triyana，聲聞乘、緣覺乘和菩薩乘）共同斷儘子縛（karma-bandhana，業的束縛）和果縛（vipaka-bandhana，果報的束縛），那就是通教（Sadharana-yana）中共的涅槃。如果指的是中道（Madhyamaka）如理的自性清凈涅槃（Prakriti-parisuddha-nirvana），中道智（Madhyamaka-jnana）為圓凈涅槃（Paripurna-parisuddha-nirvana），共同緣于出世，薪盡火滅，為方便凈涅槃（Upaya-parisuddha-nirvana）。這三種涅槃各自不同，互不相關，是為別教（Visesa-yana）涅槃。如果說只有自性清凈和方便凈兩種涅槃，不說明緣因涅槃（Pratyaya-hetu-nirvana），並且各自不融合，那還是別教，不是現在這部經所譬喻的涅槃。簡別三身（Trikaya）方面，如果認為菩提樹下的佛是真身（Dharmakaya），神通變化的猿猴鹿馬是應身（Nirmanakaya），不明白三身的含義，這是小乘析法的觀點。如果認為即事而真為真身，化用為應身，不明白三身的含義，這是體法中的觀點。問：如果這樣，菩提樹下的一丈六金身，既不是佛，又不是鹿馬，那是什麼身？答：從一方面來說，應同於人像，這屬於應身。還有一種解釋，例如大乘心中，智合於中理為法身，現在也是這樣。體是人像，即是真空，這屬於真身。如果依據真諦（Paramartha）的說法，法身真實，應身和報身（Sambhogakaya）不真實，那麼三身體相各異，這是別教中的一種觀點，不是現在所用的。如果說三身皆真實，至理是法身，契合真理的智慧是報身，起作用是應身，應身是實佛所化，皆真實不虛。《大經》說，不凈觀（asubha-bhavana）亦實亦虛非實，不凈作不凈想是為虛，能破貪心是為實。應身也是如此，非本體故為虛，能利益故為實。現在取實的一面，不取虛的一面，所以說三身皆實，是現在所用的。如果進一步圓融地論述三身，皆實、皆虛、皆亦實亦虛、皆非實非虛，應當就三身並作四句，如別記所說。問：三字譬喻三身，也可以譬喻一身、二身、四身、無身嗎？答：佛赴

【English Translation】 English version Nirvana: Burning the body, wisdom like ashes enters Anupadhisesa-nirvana (Nirvana without remainder). Bodhisattvas have not yet attained this Nirvana. This refers to the Nirvana of the Sravaka-pratyekabuddha-yana (Vehicle of Hearers and Solitary Buddhas) in the Agamas. If the three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) jointly exhaust the bonds of karma (karma-bandhana) and the bonds of consequences (vipaka-bandhana), that is the common Nirvana in the Sadharana-yana (Common Vehicle). If it refers to the self-nature pure Nirvana (Prakriti-parisuddha-nirvana) of the Middle Way (Madhyamaka) in accordance with reason, the wisdom of the Middle Way (Madhyamaka-jnana) is the perfect pure Nirvana (Paripurna-parisuddha-nirvana), and together they arise from transcendence, with the exhaustion of fuel and the extinction of fire, it is the expedient pure Nirvana (Upaya-parisuddha-nirvana). These three types of Nirvana are different from each other and unrelated, and are the Visesa-yana (Distinct Vehicle) Nirvana. If it is said that there are only two types of Nirvana, self-nature pure and expedient pure, without explaining the Nirvana of conditioned causes (Pratyaya-hetu-nirvana), and they are not integrated, then it is still the Visesa-yana, not the Nirvana that this sutra is using as a metaphor. Regarding the distinction of the Trikaya (Three Bodies), if it is thought that the Buddha under the Bodhi tree is the Dharmakaya (Truth Body), and the monkeys, deer, and horses transformed by supernatural powers are the Nirmanakaya (Emanation Body), without understanding the meaning of the Three Bodies, this is the view of the Hinayana analysis of dharmas. If it is thought that the truth in things is the Dharmakaya, and the transformation is the Nirmanakaya, without understanding the meaning of the Three Bodies, this is the view within the body of dharmas. Question: If so, the sixteen-foot golden body under the Bodhi tree, which is neither the Buddha nor the deer and horses, what body is it? Answer: From one perspective, it should be the same as the human form, which belongs to the Nirmanakaya. There is another explanation, for example, in the mind of the Mahayana, wisdom combined with the principle of the Middle Way is the Dharmakaya, and it is the same now. The body is the human form, which is the empty essence, and this belongs to the Dharmakaya. If according to Paramartha's (Zhendi) statement, the Dharmakaya is real, and the Nirmanakaya and Sambhogakaya (Enjoyment Body) are not real, then the three bodies have different characteristics, which is a view in the Visesa-yana, not what is used now. If it is said that all three bodies are real, the ultimate truth is the Dharmakaya, the wisdom that accords with the truth is the Sambhogakaya, and the function is the Nirmanakaya. The Nirmanakaya is transformed by the real Buddha, and all are real and not false. The Mahayana Sutra says that the contemplation of impurity (asubha-bhavana) is both real and unreal, not real. To contemplate impurity as impure is unreal, and to be able to break greed is real. The Nirmanakaya is also like this, because it is not the original body, it is unreal, and because it can benefit, it is real. Now we take the real side and not the unreal side, so it is said that all three bodies are real, which is what is used now. If we further discuss the three bodies in a perfect and integrated way, all are real, all are unreal, all are both real and unreal, and all are neither real nor unreal, we should make four statements about the three bodies together, as stated in the separate record. Question: Can the three words be used to represent the three bodies, or can they be used to represent one body, two bodies, four bodies, or no body? Answer: Buddha goes

緣以三字名經。義家作三身解釋。若得意者。作四三二一無義。亦復何咎。下經中悉有其文。若作四身者。新本云。釋迦牟尼能種種示現。此則開出應化。是為四身。若作三身者。即有三身份別品。專論其義。若作二身者。佛真法身猶若虛空。應物現形如水中月。若作一身者。新本云。一切諸佛以真法為身。若作無身者。如來行處凈若虛空。而復游入善寂大城。虛空中則無一二之數。此是無身之文。問若爾。云何以金光明。譬四身二身一身無身耶。答若以義名譬盈縮由義爾。若譬四身者。取光明之上有煜爚之焰。文云金光晃曜。此是譬四身之文。若譬三身如即所用。若譬二身。金是正體光明只是功能。以此為譬。若譬一身但舉于金以為正譬。光明既是枝末非正所論。若譬無身者。至寶以無貪為金。揚震四知亦以無貪為金。今以世之至寶。譬出世之至理。彌會文義也。料簡三大乘者。若約因緣六度大乘者。此還是三人名別義同也。若約三人同用無生斷煩惱。三人同乘一乘。此則通教中乘也。若理隨得三乘。體相別異不同者。此則別教中乘也。三種併爲得乘方便所攝也。正法華中明象乘。足三為四。羊鹿牛乘為得乘所攝。像乘即是理乘。如今之所明三乘也。華嚴中明四乘。三乘亦為得乘所攝。佛乘正是今之三乘義也。料簡

【現代漢語翻譯】現代漢語譯本：因為用『三』字來命名經典，義理學家就用三身來解釋。如果領會了其中的意思，將它解釋為四、三、二、一乃至無義，又有什麼過錯呢？下面的經文中都有相關的文字。如果解釋為四身，新譯本說，釋迦牟尼（Śākyamuni，能仁寂默）能夠示現種種化身，這就是開示了應身和化身，合起來就是四身。如果解釋為三身，就有《三身份別品》專門論述這個義理。如果解釋為二身，佛的真法身（Dharmakāya，法性身）就像虛空一樣，應物現形就像水中的月亮。如果解釋為一身，新譯本說，一切諸佛以真法為身。如果解釋為無身，如來（Tathāgata，如來）所行之處清凈得像虛空一樣，並且進入善寂大城，虛空中就沒有一二之數，這是無身的說法。問：如果這樣，為什麼用《金光明經》來比喻四身、二身、一身、無身呢？答：如果用義理的名稱來比喻盈縮，是由義理決定的。如果比喻四身，就取光明之上有閃耀的火焰，經文說『金光晃曜』，這是比喻四身的說法。如果比喻三身，就像現在所用的。如果比喻二身，金是正體，光明只是功能，用這個來比喻。如果比喻一身，只舉金作為正面的比喻，光明只是枝末，不是主要討論的內容。如果比喻無身，至寶以無貪為金，揚震的『四知』也以無貪為金。現在用世間的至寶，來比喻出世間的至理，更加符合經文的意義。簡要分析三大乘，如果從因緣六度（Pāramitā，到彼岸）大乘來說，這還是三個人名稱不同，意義相同。如果從三個人共同用無生來斷煩惱來說，三個人共同乘坐一乘，這就是通教中的乘。如果從理隨所得的三乘，體相不同來說，這就是別教中的乘。三種都作為獲得乘的方便所攝。正《法華經》中說明象乘，加上三乘就是四乘，羊鹿牛乘為得乘所攝。像乘就是理乘，就像現在所說的三乘。華嚴中說明四乘，三乘也為得乘所攝。佛乘正是現在所說的三乘的意義。簡要分析

【English Translation】 English version: Because the scripture is named with the character 'Three,' scholars of doctrine interpret it in terms of the Trikāya (三身, Three Bodies of the Buddha). If one understands the meaning, there is no fault in interpreting it as four, three, two, one, or even no meaning. The texts below all contain relevant passages. If interpreted as four bodies, the new translation says that Śākyamuni (釋迦牟尼, the Sage of the Śākya clan) can manifest various forms, which reveals the Nirmāṇakāya (應身, Transformation Body) and the Saṃbhogakāya (化身, Enjoyment Body), totaling four bodies. If interpreted as three bodies, there is the 'Chapter on Distinguishing the Three Bodies' specifically discussing this doctrine. If interpreted as two bodies, the Buddha's Dharmakāya (真法身, Truth Body) is like space, manifesting forms in response to beings like the moon in water. If interpreted as one body, the new translation says that all Buddhas take the true Dharma as their body. If interpreted as no body, the Tathāgata's (如來, Thus-Gone One) path is as pure as space, and he enters the great city of perfect tranquility. In space, there is no concept of one or two; this is the statement of no body. Question: If so, why use the Suvarṇaprabhāsa Sūtra (金光明經, Golden Light Sutra) to illustrate four bodies, two bodies, one body, and no body? Answer: If using the name of the doctrine to illustrate expansion and contraction, it is determined by the doctrine. If illustrating four bodies, it takes the radiant flames above the light; the text says 'golden light shines brightly,' which is the statement illustrating four bodies. If illustrating three bodies, it is like what is currently used. If illustrating two bodies, gold is the main substance, and light is merely its function; use this as an analogy. If illustrating one body, only gold is taken as the primary analogy; light is merely a branch and not the main topic of discussion. If illustrating no body, the ultimate treasure takes non-greed as gold, and Yang Zhen's 'Four Knowledges' also take non-greed as gold. Now, using the worldly treasure to illustrate the transcendental truth further aligns with the meaning of the text. Briefly analyzing the Three Great Vehicles, if considering the Mahāyāna (大乘, Great Vehicle) of causes and conditions and the Six Pāramitās (六度, Perfections), these are still three people with different names but the same meaning. If considering the three people jointly using non-origination to cut off afflictions, the three people jointly ride the One Vehicle; this is the vehicle in the Shared Teaching. If considering the three vehicles obtained according to the principle, with different forms and appearances, this is the vehicle in the Distinct Teaching. All three are included as expedient means for obtaining the vehicle. The Lotus Sutra (法華經, Lotus Sutra) clearly explains the elephant vehicle, adding three to make four, with the goat, deer, and ox vehicles included as means for obtaining the vehicle. The elephant vehicle is the principle vehicle, like the three vehicles currently discussed. The Avataṃsaka Sūtra (華嚴經, Flower Garland Sutra) explains four vehicles, with the three vehicles also included as means for obtaining the vehicle. The Buddha Vehicle is precisely the meaning of the three vehicles currently discussed. Brief analysis.

三菩提者。如請觀音云。修三種清凈三菩提心。此即緣三乘人心而修心也。乃是方便菩提所攝。若緣真如實理髮菩提心者。或緣如來智慧說法發菩提心者。或緣如來神通變化。發菩提心者。亦非今所用。文殊問般若云。無發是發菩提心。又若一發一切發。是發菩提心。又若非一非一切。而一而一切。是發菩提心。如此菩提心。即一而三並今所用。於一而論三。於三而論一爾(云云)料簡三般若者。問般若至忘至寂。云何分別諸法耶。答一切智觀慧眼見。見法皆非法。道種智觀法眼見。見非法皆是法。一切種智觀佛眼見。見法非法非非法雙照法非法。若三智三眼一時圓觀。一切法寂滅相。種種行類相貌。皆知五眼具足成菩提。汝所問者乃是眇眼所見。偏觀所觀。與則是曲見。奪則墮尼犍也。料簡三佛性者。真諦師云。正性在道前。了性在道中。緣性在道后。此一往別說推理不然。華嚴云。一中具無量。大品云。一心具萬行。凈名云。舉足下足具于佛法矣。法華云。一切智愿猶在不失。涅槃云。金剛寶藏具足無缺。但有深淺明昧之殊爾。料簡三識。若分別說者則屬三人。此乃別教意。非今所用。若依攝論如土染金之文。即是圓意。土即阿陀那。染即阿梨耶。金即庵摩羅。此即圓說也。問如經云。依智不依識。既云三識此那

【現代漢語翻譯】現代漢語譯本：關於三菩提（Sambodhi，完全覺悟）：例如，如《請觀音經》所說，修習三種清凈的三菩提心。這指的是緣于聲聞乘、緣覺乘、菩薩乘三種根器的人的心而修習的心，屬於方便菩提所攝。如果緣于真如實理髮起菩提心，或者緣于如來智慧說法發起菩提心，或者緣于如來神通變化發起菩提心，這些都不是現在所用的。《文殊問般若經》說：『無發是發菩提心』，又說『若一發一切發，是發菩提心』，又說『若非一非一切，而一而一切，是發菩提心』。這樣的菩提心，即一即三，也正是現在所用的。在一中論三，在三中論一。（云云）關於料簡三種般若（Prajna，智慧）：問：般若達到忘卻和寂靜的境界，如何分別諸法呢？答：一切智用觀慧眼見，見一切法皆是非法；道種智用觀法眼見，見一切非法皆是法；一切種智用觀佛眼見，見法和非法，既非法又非非法，雙重照見法和非法。如果三智三眼一時圓滿觀照，一切法都是寂滅之相，種種行類相貌，都能知曉，五眼具足，成就菩提。你所問的，乃是眇眼所見，偏頗的觀照，贊同則落入曲見，否定則墮入尼犍外道。關於料簡三佛性（Buddha-nature）：真諦（Paramārtha）師說：『正性在道前，了性在道中，緣性在道后。』這種一概而論的說法，推理是不正確的。《華嚴經》說：『一中具無量』，《大品般若經》說：『一心具萬行』，《維摩詰經》說：『舉足下足具于佛法』。《法華經》說：『一切智愿猶在不失』，《涅槃經》說：『金剛寶藏具足無缺』。只是有深淺明昧的差別而已。關於料簡三識（Three Consciousnesses）：如果分別來說，則屬於三種人，這是別教的觀點，不是現在所用的。如果依照《攝大乘論》中如土染金的說法，就是圓教的含義。土即阿陀那識（Ādāna-vijñāna，執持識），染即阿梨耶識（Ālaya-vijñāna，藏識），金即庵摩羅識（Amala-vijñāna，無垢識）。這是圓融的說法。問：如經所說，『依智不依識』，既然說有三識，這是為什麼呢？ English version: Regarding the Three Bodhis (Sambodhi, Perfect Enlightenment): For example, as the 'Please Avalokiteśvara Sutra' says, cultivate the three pure Bodhi minds. This refers to cultivating the mind based on the minds of people of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, and is included in expedient Bodhi. If one arouses the Bodhi mind based on the true suchness reality, or arouses the Bodhi mind based on the Tathagata's wisdom in teaching the Dharma, or arouses the Bodhi mind based on the Tathagata's supernatural powers and transformations, these are not what is used now. The 'Manjushri Questions on Prajna Sutra' says: 'No arising is the arising of the Bodhi mind,' and also says, 'If one arising is all arising, it is the arising of the Bodhi mind,' and also says, 'If it is neither one nor all, but both one and all, it is the arising of the Bodhi mind.' Such a Bodhi mind, which is both one and three, is exactly what is used now. Discussing three within one, and discussing one within three. (Etc.) Regarding the analysis of the Three Prajnas (Prajna, Wisdom): Question: Prajna reaches the state of forgetting and stillness, how can it distinguish all dharmas? Answer: The All-Knowing Wisdom uses the wisdom eye to see, seeing all dharmas as non-dharmas; the Knowledge of Paths uses the Dharma eye to see, seeing all non-dharmas as dharmas; the All-Knowing Knowledge uses the Buddha eye to see, seeing dharmas and non-dharmas, both non-dharmas and non-non-dharmas, doubly illuminating dharmas and non-dharmas. If the three wisdoms and three eyes simultaneously and completely illuminate, all dharmas are the aspect of stillness and extinction, and all kinds of behaviors and appearances can be known, and the five eyes are complete, achieving Bodhi. What you asked is seen by a squinting eye, a biased observation, agreeing with it falls into distorted views, denying it falls into the Nigrantha heresy. Regarding the analysis of the Three Buddha-natures: Master Paramārtha said: 'The Correct Nature is before the path, the Understanding Nature is in the middle of the path, and the Conditioned Nature is after the path.' This kind of generalization is not correct in reasoning. The 'Avatamsaka Sutra' says: 'One contains immeasurable,' the 'Mahaprajnaparamita Sutra' says: 'One mind contains ten thousand practices,' the 'Vimalakirti Sutra' says: 'Lifting the foot and lowering the foot contains the Buddha-dharma.' The 'Lotus Sutra' says: 'The vows of all-knowing wisdom are still present and not lost,' the 'Nirvana Sutra' says: 'The Vajra Treasury is complete and without lack.' There are only differences in depth and clarity. Regarding the analysis of the Three Consciousnesses: If explained separately, it belongs to three kinds of people, which is the view of the Separate Teaching, not what is used now. If according to the statement in the 'Mahayana-samgraha' about earth dyeing gold, it is the meaning of the Complete Teaching. Earth is the Ādāna-vijñāna (Grasping Consciousness), dye is the Ālaya-vijñāna (Storehouse Consciousness), and gold is the Amala-vijñāna (Immaculate Consciousness). This is a complete explanation. Question: As the sutra says, 'Rely on wisdom, not on consciousness,' since it is said that there are three consciousnesses, why is this so?

【English Translation】 English version: Regarding the Three Bodhis (Sambodhi, Perfect Enlightenment): For example, as the 'Please Avalokiteśvara Sutra' says, cultivate the three pure Bodhi minds. This refers to cultivating the mind based on the minds of people of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, and is included in expedient Bodhi. If one arouses the Bodhi mind based on the true suchness reality, or arouses the Bodhi mind based on the Tathagata's wisdom in teaching the Dharma, or arouses the Bodhi mind based on the Tathagata's supernatural powers and transformations, these are not what is used now. The 'Manjushri Questions on Prajna Sutra' says: 'No arising is the arising of the Bodhi mind,' and also says, 'If one arising is all arising, it is the arising of the Bodhi mind,' and also says, 'If it is neither one nor all, but both one and all, it is the arising of the Bodhi mind.' Such a Bodhi mind, which is both one and three, is exactly what is used now. Discussing three within one, and discussing one within three. (Etc.) Regarding the analysis of the Three Prajnas (Prajna, Wisdom): Question: Prajna reaches the state of forgetting and stillness, how can it distinguish all dharmas? Answer: The All-Knowing Wisdom uses the wisdom eye to see, seeing all dharmas as non-dharmas; the Knowledge of Paths uses the Dharma eye to see, seeing all non-dharmas as dharmas; the All-Knowing Knowledge uses the Buddha eye to see, seeing dharmas and non-dharmas, both non-dharmas and non-non-dharmas, doubly illuminating dharmas and non-dharmas. If the three wisdoms and three eyes simultaneously and completely illuminate, all dharmas are the aspect of stillness and extinction, and all kinds of behaviors and appearances can be known, and the five eyes are complete, achieving Bodhi. What you asked is seen by a squinting eye, a biased observation, agreeing with it falls into distorted views, denying it falls into the Nigrantha heresy. Regarding the analysis of the Three Buddha-natures: Master Paramārtha said: 'The Correct Nature is before the path, the Understanding Nature is in the middle of the path, and the Conditioned Nature is after the path.' This kind of generalization is not correct in reasoning. The 'Avatamsaka Sutra' says: 'One contains immeasurable,' the 'Mahaprajnaparamita Sutra' says: 'One mind contains ten thousand practices,' the 'Vimalakirti Sutra' says: 'Lifting the foot and lowering the foot contains the Buddha-dharma.' The 'Lotus Sutra' says: 'The vows of all-knowing wisdom are still present and not lost,' the 'Nirvana Sutra' says: 'The Vajra Treasury is complete and without lack.' There are only differences in depth and clarity. Regarding the analysis of the Three Consciousnesses: If explained separately, it belongs to three kinds of people, which is the view of the Separate Teaching, not what is used now. If according to the statement in the 'Mahayana-samgraha' about earth dyeing gold, it is the meaning of the Complete Teaching. Earth is the Ādāna-vijñāna (Grasping Consciousness), dye is the Ālaya-vijñāna (Storehouse Consciousness), and gold is the Amala-vijñāna (Immaculate Consciousness). This is a complete explanation. Question: As the sutra says, 'Rely on wisdom, not on consciousness,' since it is said that there are three consciousnesses, why is this so?

可依。答經言不依識者是生死識。今則不爾。今言依識者。是智之異名。名清凈識。又道前通名為識。道後轉依即是智慧未詳。料簡三道者。問界內可有十二輪轉三道迷惑。界外復云何。答寶性論云。生界外有四種障。謂緣相生壞。緣即無明。為行作緣即煩惱道也。相即結業。即業道也。生即名色等。是苦之初。壞即老死是苦之終。即苦道也。有此四障障於四德。緣障凈相障我。生障樂壞障常。四障破四德顯也。第四依經文立名者。上來舉譬多是義推。依文立名顯然可解。何者義推疏遠依文親近。以己情推度是故言疏。彼義例此。是故言遠。用佛口說是故言親。即此經文是故言近。豈可棄親近而從疏遠耶。始從序品終乎贊佛品。品之中若不說金光明名。即說金光明事。或一品說名不說事。或一品說事不說名。或一品名事兼明。或一品名事獨說。或一品重說名重說事。故知品品不空篇篇悉有。為此義故依文立名也。序品云。是金光明諸經之王。創首標名彌為可用。次壽量品。四佛俱集王舍城。放大光明照王舍城。及此三千大千世界。發起其事懺悔品。信相夢見金鼓。其狀姝大其明溥照。過夜至旦向佛說之。贊歡品金龍尊王。奉貢金鼓發大誓願。愿我當來夜則夢見晝如實說。空品云。故此尊經略而說之。尊經即金光明也。

四王品六番問答。問問之中重說其名。答答之內重明其事。又以手擎香爐時。香菸變為香蓋。金光不但遍此大千。亦遍十方佛土(云云)。大辯功德已下。標名舉事其例甚多。若信相所夢。是現在金光明之事。龍尊發願。是過去金光明之事。香蓋遍滿是未來金光明之事。一部名事遍十八品。一處起煙十方光蓋。非但現在亙通三世。若名若事縱橫高廣。無量甚深為若此也。而不用此標名義推。譬喻無有一文。無而疆用有而不遵。明識者審之無俟多雲。又諸經例多如稻稈斧柯象步城經等說。其事指所說事仍即為名。又如說稻稈事斧柯事象步事等。即名為稻稈斧柯象步經事也。第五當體得名者。有師云。真諦無名世諦有名。寄名名于無名。假俗而談真爾。成論云。無名相中假名相說。今反此義。俗本無名隨真立名。何者如劫初廓然萬物無字。聖人仰則真法俯立俗號。如理能通依真以名道。如理尊貴依真以名寶。如理能該羅依真以名網。如理能超應依真以名響。華嚴中雲。耕田轉耒衣裳作井。皆聖人所為。大經云。世諦但有名無實義。第一義諦有名有實義。以此而推。真諦有名更何所惑。龍樹四依菩薩。隨義理為立名字。義即第一義理即如理也。凈名云。從無住本立一切法。經論咸然豈可不信。今言法性之法。可尊可貴名法性

【現代漢語翻譯】現代漢語譯本四王品第六番問答。問答之中重複說出它的名稱。回答之中重複闡明它的事情。又以手擎著香爐時，香菸變為香蓋，金色的光芒不僅遍佈此大千世界（maha-sahasra-lokadhatu），也遍佈十方佛土（Buddha-kshetra）。『大辯功德』以下，標明名稱、舉出事例的例子非常多。如果信相所夢，是現在《金光明經》（Suvarnaprabhasa Sutra）的事情；龍尊發願，是過去《金光明經》的事情；香蓋遍滿，是未來《金光明經》的事情。一部經的名與事遍及十八品，一處升起香菸，十方充滿光蓋，不僅現在，而且貫通三世。無論是名還是事，縱橫高廣，無量甚深，都是如此。然而不用這種標明名稱意義的方法來推論，譬喻沒有一處經文。沒有卻強行說有，有卻不遵循。明智的人仔細審查，無需多說。又如諸經的例子，多如稻稈、斧柄、象步、城經等說法，其事指向所說的事，仍然就是它的名稱。又如說稻稈事、斧柄事、象步事等，就名為稻稈、斧柄、象步經事。第五，當體得名的情況，有論師說：『真諦（paramartha-satya）無名，世諦（samvriti-satya）有名，寄託名稱于無名，借用世俗而談論真理。』《成實論》（Satyasiddhi Shastra）說：『在無名相中假立名相來說。』現在反對此義，世俗本無名，隨真理而立名。例如劫初空曠，萬物沒有文字，聖人仰觀真法，俯立俗號。如理能通，依真理而命名為道；如理尊貴，依真理而命名為寶；如理能該羅，依真理而命名為網；如理能超應，依真理而命名為響。《華嚴經》（Avatamsaka Sutra）中說：耕田、轉耒、衣裳、作井，都是聖人所為。《大般涅槃經》（Mahaparinirvana Sutra）說：世諦但有名無實義，第一義諦（paramartha-satya）有名有實義。以此而推，真諦有名，更有什麼疑惑？龍樹（Nagarjuna）四依菩薩，隨義理而立名字，義即第一義，理即如理也。《維摩詰經》（Vimalakirti Sutra）說：從無住本立一切法。經論都這樣說，怎麼可以不相信？現在所說的法性之法，可尊可貴，名為法性。

【English Translation】 English version The Sixth Series of Questions and Answers in the Chapter of the Four Heavenly Kings. In the questions, the name is repeatedly mentioned. In the answers, the matter is repeatedly clarified. Furthermore, when holding the incense burner in hand, the incense smoke transforms into an incense canopy, and the golden light not only pervades this great thousand world system (maha-sahasra-lokadhatu), but also pervades the Buddha lands (Buddha-kshetra) of the ten directions. From 'Great Eloquence and Merit' onwards, there are many examples of naming and citing events. If the dream of Xìnxiàng is a matter of the present Suvarnaprabhasa Sutra (Golden Light Sutra); the vow of Longzun is a matter of the past Suvarnaprabhasa Sutra; the pervasive incense canopy is a matter of the future Suvarnaprabhasa Sutra. The name and matter of one sutra pervade eighteen chapters, and the smoke rises from one place, filling the ten directions with a canopy of light, not only in the present but also throughout the three periods of time. Whether it is the name or the matter, it is vast and profound, immeasurable and extremely deep. However, this method of indicating the meaning of the name is not used for inference, and there is not a single sentence of metaphor. To claim existence where there is none, and to disregard what exists. The discerning should examine it carefully, without the need for further explanation. Moreover, examples in various sutras, such as the sayings of rice stalks, axe handles, elephant steps, and city sutras, point to the matters being spoken of, which remain their names. For example, saying the matter of rice stalks, the matter of axe handles, the matter of elephant steps, etc., are named the matters of the Rice Stalk Sutra, the Axe Handle Sutra, and the Elephant Step Sutra. Fifth, regarding the case of obtaining a name from the entity itself, some teachers say: 'The ultimate truth (paramartha-satya) has no name, the conventional truth (samvriti-satya) has a name, entrusting the name to the nameless, using the mundane to discuss the truth.' The Satyasiddhi Shastra (Treatise on the Establishment of Truth) says: 'In the absence of names and characteristics, provisional names and characteristics are established for discussion.' Now, this meaning is reversed; the mundane originally has no name, and names are established according to the truth. For example, in the beginning of the kalpa, everything was vast and empty, without written words. The sages looked up to the true Dharma and established mundane names. If reason can penetrate, it is named the Dao (path) based on truth; if reason is noble, it is named treasure based on truth; if reason can encompass, it is named net based on truth; if reason can transcend, it is named echo based on truth. The Avatamsaka Sutra (Flower Garland Sutra) says: Plowing fields, turning plows, clothing, and making wells are all done by sages. The Mahaparinirvana Sutra (Great Nirvana Sutra) says: The conventional truth has only name without real meaning, while the ultimate truth (paramartha-satya) has both name and real meaning. Based on this, if the ultimate truth has a name, what further doubt is there? Nagarjuna (Longshu), the Four Reliances Bodhisattva, establishes names according to meaning and principle; meaning is the ultimate meaning, and principle is as it should be. The Vimalakirti Sutra says: From the root of non-abiding, all dharmas are established. The sutras and treatises all say this, how can one not believe it? The Dharma of Dharma-nature that is spoken of now is venerable and precious, and is named Dharma-nature.

為金。此法性寂而常照名為光。此法性大悲能多利益名為明。即是金光明之法門也。菩薩入此法門從法為名。即是金光明菩薩。佛究竟此法門。即有金焰光明如來。金百光明照藏如來等。若爾何故名釋迦。釋迦此有通別名。從通即名金光明。允同諸佛。從別即受釋迦之稱爾。故贊佛品云。如來之身金色微妙。其明照曜曜即是光。此是贊佛法體。非贊世金也。當佛法性為金。非借世金也。三身品云。與諸佛同體。與諸佛同意。與諸佛同事。同體者是同法性金也。同意者同法性光也。同事者同法性明也。故華嚴云。一切諸如來。同共一法身。一身一智慧。力無畏亦然。一身即是同金。智慧即是同光。力無畏即是同明。於一法體三義具足。非假世金寄況佛法。故樹神云。無量大悲宣說如是妙寶經典。當體並是妙寶。此寶具足光明。非借世金以譬法也。◎

金光明經玄義捲上大正藏第 39 冊 No. 1783 金光明經玄義

金光明經玄義卷下

隋天臺智者大師說

門人灌頂錄

◎問舊云。此經從譬得名。云何矯異而依文耶。答非今就文而害於譬。若茍執譬復害於文。義有二途應須兩存。故前云義推疏遠依文親近。若鈍根人以譬擬法。若利根人即法作譬。下文云。如深法性安住其中

。即於是典金光明中。而得見我釋迦牟尼。又空品云。為鈍根故起大悲心。鈍人守指守株。寧知兔月。利人懸解不須株指(云云)。次觀心釋名者。何故須是。上來所說專是聖人聖寶非己智分。如鸚鵡學語。似客作數錢。不能開發自身寶藏。今欲論道前凡夫地之珍寶。即聞而修故明觀心釋也。凈名曰。諸佛解脫當於眾生心行中求。釋論云。有聞有智慧是所說應受。即此意也。問心有四陰。何以棄三觀一。答夫天下萬物唯人為貴。七尺形骸唯頭為貴。頭有七孔目為貴。目雖貴不如靈智為貴。當知四陰心為貴。貴故所以觀之。心貴故心即是金。夫螢火自照。燈燭珠火雖復照。他光不及遠。星月之光與暗共住。日光能照天下。不能照理。心智之光能發智照理。故心是光。若心癡暗體則憔悴。心有智光膚色充澤。故大品云。般若大故色大。般若凈故色凈。亦能充益受想行等。心即明也。又知心無心名為光。知想無想知行無行名為明。又知四陰非四陰名為光。知色陰非色陰名為明。又知五陰非五陰名為光。知假人非假人名為明。又知正報非正報名為光。知依報非依報名為明。又知依正非依正名為光。知一切法無一切法名為明。得此意者。即觀心金光明也。上約十種三法論金光明。今觀心王即觀苦道。觀慧數即煩惱道。觀諸數是業

道。心王是金。慧數是光餘數是明。如凈名曰。觀身實相觀佛亦然者。若頭等六分各各是身。此即多身。若別有一身則無是處。各各非身合時亦無。若頭等六分求身叵得。現在不住故不可得。過去因滅亦不可得。未來未至亦不可得。如是橫豎求身。畢竟不可得。即是無此無亦不可得。亦有亦無亦不可得。非有非無亦不可得。但有名字名之為身。如是名字不在內。非四陰中故。不在外非色陰中故。不在中間非色心合故。亦不常自有非離色心故。當知名無召物之功。物無應名之實。假實既空名物安在。如此觀身是觀實相。實相即是金。實相觀智即是光。緣身諸心心數。寂不行者。即是明也。觀身是假名。假名既如此。觀色受想行識亦如是。即為苦道觀也。次觀煩惱道者。煩惱與業皆是身因。今且取煩惱為身因而起觀也。凈名云。不壞身因而隨一相者。應作四句分別。誰身因果俱壞。誰身因果俱不壞。誰壞果不壞因。誰壞因不壞果。云何是身果。父母所生頭等六分是也。云何身是因。貪恚癡身口意業等是也。今且置三業。觀貪恚癡等四果。以無常苦空觀智破貪恚癡。子縛斷名壞身因。不受後有名壞身果。凡俗之流。名衣好食長養五陰。縱心適性放逸貪恚癡。自惱惱他一身死壞。復受一身因果相續無有邊際。是名因果俱不壞。

【現代漢語翻譯】現代漢語譯本道。心王是金（指心識）。慧數是光（指智慧），其餘心數是明。如《維摩詰經》所說：『觀身實相，觀佛亦然』。如果頭等六部分各自是身，這就是多個身。如果另外有一個身，則無處可尋。各部分不是身，合在一起也不是身。如果從頭等六部分尋找身，是找不到的。現在剎那不住，所以不可得。過去已經滅去，也不可得。未來尚未到來，也不可得。像這樣橫向、縱向尋找身，終究是不可得的。這就是無，但這個『無』也不可得。亦有亦無也不可得。非有非無也不可得。只有個名字叫做『身』。這個名字不在內，因為它不在四陰（受、想、行、識）中；不在外，因為它不在色陰中；不在中間，因為它不是色心結合。它也不是常自有，因為它不能離開色心而存在。應當知道名字沒有召物的功能，物沒有應名的實在。假和實既然都空，名字和物又在哪裡呢？這樣觀察身，就是觀察實相。實相就是金（指真如自性）。實相觀智就是光（指般若智慧）。緣身而起的各種心和心數，寂然不動，就是明（指清凈）。觀察身是假名，假名既然如此，觀察色、受、想、行、識也是如此，這就是苦道觀。接下來觀察煩惱道。煩惱和業都是身的因。現在先取煩惱作為身的因而起觀。《維摩詰經》說：『不壞身因而隨一相』，應該作四句分別：誰的身因和果都壞了？誰的身因和果都不壞？誰壞了果而沒有壞因？誰壞了因而沒有壞果？什麼是身果？父母所生的頭等六部分就是。什麼是身因？貪、嗔、癡、身口意業等就是。現在先放下三業，觀察貪、嗔、癡等四果。用無常、苦、空觀智破除貪、嗔、癡，子縛斷了，叫做壞身因。不受後有，叫做壞身果。凡夫俗子，用好的衣服和食物來滋養五陰，放縱自己的心性，放縱貪、嗔、癡，自己惱害自己，也惱害他人，一身死壞，又受一身，因果相續，沒有邊際，這叫做因果都不壞。

【English Translation】 English version The Way. The Mind-King (Xin Wang) is gold (referring to consciousness). The wisdom-numbers (Hui Shu) are light (referring to wisdom), and the remaining numbers are brightness. As it says in the Vimalakirti Sutra: 'Observing the real aspect of the body, observing the Buddha is also thus.' If the six parts such as the head are each the body, then this is multiple bodies. If there is another separate body, then there is nowhere to find it. Each part is not the body, and when combined, it is also not the body. If one seeks the body from the six parts such as the head, it cannot be found. The present moment does not stay, so it cannot be obtained. The past has already ceased, so it also cannot be obtained. The future has not yet arrived, so it also cannot be obtained. Thus, searching for the body horizontally and vertically, it ultimately cannot be obtained. This is non-existence, but this 'non-existence' also cannot be obtained. Neither existence nor non-existence can be obtained. Neither non-existence nor non-non-existence can be obtained. There is only a name called 'body.' This name is not within, because it is not among the four skandhas (form, feeling, perception, volition, consciousness); it is not without, because it is not among the form skandha; it is not in the middle, because it is not a combination of form and mind. It is also not constantly self-existent, because it cannot exist apart from form and mind. It should be known that names have no function of summoning things, and things have no reality of responding to names. Since falsity and reality are both empty, where are names and things? Observing the body in this way is observing the real aspect. The real aspect is gold (referring to the true nature of Suchness). The wisdom of observing the real aspect is light (referring to prajna wisdom). The various minds and mental factors that arise from the body, being still and not acting, is brightness (referring to purity). Observing the body is a false name. Since the false name is thus, observing form, feeling, perception, volition, and consciousness is also thus. This is the contemplation of the path of suffering. Next, observing the path of afflictions. Afflictions and karma are both causes of the body. Now, let us take afflictions as the cause of the body and begin contemplation. The Vimalakirti Sutra says: 'Not destroying the cause of the body, but following one aspect,' one should make a fourfold distinction: Whose body's cause and effect are both destroyed? Whose body's cause and effect are both not destroyed? Who destroys the effect but does not destroy the cause? Who destroys the cause but does not destroy the effect? What is the body's effect? The six parts such as the head, born of parents, are. What is the body's cause? Greed, hatred, delusion, physical, verbal, and mental karma, etc., are. Now, let us put aside the three karmas and observe the four effects of greed, hatred, delusion, etc. Using the wisdom of impermanence, suffering, and emptiness to break greed, hatred, and delusion, the bondage of the seed is cut off, which is called destroying the cause of the body. Not receiving future existence is called destroying the effect of the body. Ordinary people nourish the five skandhas with good clothes and food, indulge their minds, and indulge in greed, hatred, and delusion, harming themselves and harming others. One body dies and is destroyed, and another body is received, the cause and effect continuing without end. This is called the cause and effect both not being destroyed.

如犯王憲付旃陀羅。如怨對者自害其體身既爛壞。四陰亦盡。是為壞果。貪恚癡身因轉更熾盛。彌綸生死無得脫期。是為第三句也。餘三果亦以無常觀智。斷五下分因縛。五下分果身猶未盡。是名壞身因不壞身果。如此四句存壞不同。皆不隨一相。隨一相者。所謂修塵共觀。觀一念貪恚癡心。心為自起為對塵起。為根大乘起。為離根塵起。皆無此義。非自非他非共非無因。亦非前念滅故起。非生非非生非滅非非滅。如是橫豎求心叵得。心尚本無何所論壞。是名不壞身因。而隨一相隨一相者即是隨金。隨相智即是隨光。諸數寂滅即是隨明。既得不壞一句。而隨一相了壞身因。亦隨一相壞身果不壞身果。亦隨一相皆亦如是(云云)。次觀業道者。如凈名云。舉足下足無非道場。具足一切佛法矣。觀舉足時為是業舉。為是業者舉。為業業者共舉。為離業業者舉。若業舉不關業者。業者舉不關於業。各既無舉合亦無舉。合既無舉離那得舉。舉足既無下足亦無。觀行既然。住坐臥言語執作亦復如是。是為觀業實相名為金。此觀智名為光。諸威儀中心數悉寂名為明。是為三道辯金光明。夫有心者即具法界法性金光明。能如此解了。但是名字金光明。常依此觀。唸唸不休心心相續。即是觀行金光明。若蒙籠如羅縠中視未得分明。閉目

【現代漢語翻譯】現代漢語譯本：如果觸犯了國王的法律，就會被交給劊子手（旃陀羅，指從事處刑等賤業的人）。如同仇敵互相傷害，自身軀體已經腐爛損壞，色、受、想、行四蘊（四陰）也已滅盡。這叫做壞果。貪、嗔、癡的因反而更加熾盛，在生死輪迴中沒有脫離的期限。這是第三句的含義。其餘三種果也用無常的智慧來觀察，斷除繫縛眾生的五種下分結（五下分因縛，指貪慾、嗔恚、身見、戒禁取見、疑），但五下分結的果報之身還沒有滅盡。這叫做壞身因，但不壞身果。像這樣四句，存在和壞滅不同，都不隨逐于單一的表相。所謂隨逐于單一表相，就是指修習塵垢的共同觀察。觀察一念貪嗔癡的心，心是自己生起，還是對境塵而生起？是依根身和大乘而生起，還是脫離根身和塵境而生起？這些說法都沒有道理。不是自生，不是他生，不是共生，也不是無因生。也不是因為前念滅亡而生起。不是生，不是非生，不是滅，不是非滅。像這樣橫向、縱向地尋求心都不可得，心本來就是空無，還談論什麼壞滅呢？這叫做不壞身因。而隨逐于單一表相，隨逐于表相的智慧就是隨逐于光明，各種數量寂滅就是隨逐于明亮。既然得到了不壞這一句，而隨逐于單一表相，瞭解壞身因，也隨逐于單一表相，壞身果和不壞身果，也隨逐于單一表相，都是這樣（以下省略）。其次觀察業道，如《維摩詰經》所說：『舉足、下足，無不是道場，具足一切佛法。』觀察舉足的時候，是業在舉，還是作業的人在舉？是業和作業的人共同舉，還是離開業和作業的人在舉？如果業在舉，不關作業的人的事；作業的人在舉，不關業的事。各自既然沒有舉，合起來也沒有舉。合起來既然沒有舉，離開又怎麼能有舉？舉足既然沒有，下足也沒有。觀察修行既然是這樣，那麼住、坐、臥、言語、執持、造作也都是這樣。這就是觀察業的真實相，名為金。這種觀智名為光，各種威儀中的心念全部寂滅，名為明。這就是用三種方法來辨別金光明。凡是有心的人，就具備法界、法性、金光明。能夠這樣理解，只不過是名字上的金光明。常常依靠這種觀察，唸唸不休，心心相續，就是觀行金光明。如果像隔著羅紗觀看一樣，沒有看得分明，閉上眼睛。

【English Translation】 English version: If one violates the king's law, they will be handed over to the executioner (Chandala, referring to people engaged in lowly professions such as executioners). Like enemies harming each other, one's own body is already decayed and damaged, and the four aggregates (skandha) of form, feeling, perception, and volition (four skandhas) are also exhausted. This is called a 'bad result'. The causes of greed, hatred, and delusion become even more intense, with no hope of escaping the cycle of birth and death. This is the meaning of the third sentence. The other three results are also observed with the wisdom of impermanence, cutting off the five lower fetters (five lower fetters, referring to greed, hatred, self-view, adherence to rites and rituals, and doubt) that bind sentient beings, but the body resulting from the five lower fetters has not yet been exhausted. This is called 'bad cause of the body', but 'not bad result of the body'. Like these four sentences, existence and destruction are different, and do not follow a single appearance. The so-called following a single appearance refers to the common observation of defilements. Observe the mind of a single thought of greed, hatred, and delusion. Does the mind arise by itself, or does it arise in response to external objects? Does it arise based on the root body and the Mahayana, or does it arise apart from the root body and external objects? These statements are all unreasonable. It is not self-arising, not other-arising, not co-arising, and not causeless-arising. It also does not arise because the previous thought has ceased. It is not arising, not non-arising, not ceasing, not non-ceasing. Like this, seeking the mind horizontally and vertically is impossible to find. The mind is originally empty, so what is there to discuss about destruction? This is called 'not bad cause of the body'. And following a single appearance, the wisdom that follows the appearance is following the light, and the silence of all numbers is following the brightness. Since we have obtained the sentence of 'not bad', and following a single appearance, understanding the 'bad cause of the body', also following a single appearance, the 'bad result of the body' and the 'not bad result of the body', also following a single appearance, are all like this (omitted below). Next, observe the path of karma, as the Vimalakirti Sutra says: 'Every step, whether lifting or lowering the foot, is a Bodhimanda, complete with all the Buddha-dharma.' Observe when lifting the foot, is it the karma that is lifting, or is it the doer of the karma that is lifting? Is it the karma and the doer of the karma lifting together, or is it lifting apart from the karma and the doer of the karma? If the karma is lifting, it has nothing to do with the doer of the karma; if the doer of the karma is lifting, it has nothing to do with the karma. Since each has no lifting, there is no lifting together. Since there is no lifting together, how can there be lifting apart? Since there is no lifting of the foot, there is no lowering of the foot either. Since the observation of practice is like this, then standing, sitting, lying down, speaking, holding, and creating are all like this. This is observing the true nature of karma, called 'Gold'. This wisdom of observation is called 'Light', and the thoughts in all behaviors are completely silent, called 'Brightness'. This is using three methods to distinguish the Golden Light. Whoever has a mind possesses the Dharmadhatu, the Dharmata, and the Golden Light. Being able to understand like this is only the Golden Light in name. Constantly relying on this observation, thought after thought without ceasing, mind after mind continuing, is the Golden Light of observation and practice. If it is like looking through gauze, not seeing clearly, close your eyes.

則見開眼則失。此是相似金光明。若了了分明閉目開目俱見者。是分證金光明。若妙覺果圓究竟明瞭。名究竟金光明也。次觀心明三識。論金光明者。諦觀一念心。即空即假即中。即是觀心識於三識。何者意識托緣發意。本無識緣何所發。又緣中為有識為無識。若有識緣即是識。何謂為緣。若無識那能發識。若意緣合發二俱無。故合不能發。離最不可。當知此識不在一處從眾緣生。從緣生法我說即是空。於此空中假作分別。是惡識是善識。是非惡非善識。種種推畫強謂是非識。若定空不可作假識。若定假不可作空。當知空非空假非假。非空非假雙亡二邊。正顯中道。一念識中三觀具足。識於三識。亦不得三識觀。故凈名云。不觀色不觀色如。不觀色性。乃至不觀識不觀識如。不觀識性。雖不得識不得識如不得識性。雙照識識如識性宛然無濫。以照識性故是庵摩羅識。照識如故是阿梨耶識亦照亦滅故是阿陀那識。是名觀心中三識金光明。六即位如上說。次觀心明三佛性金光明者。觀一念心起。即空即假即中。是見三佛性。何者心從緣起。是故即空。強謂有心是故即假。不出法性是故即中。此釋已顯。更引經證之。凈名云。何謂病本。所謂攀緣。何謂攀緣。謂緣三界。證其假也。何謂息攀緣。謂心無所得此證即空。我及眾

生病。皆非真非有。此證即中。華嚴云。心佛及眾生是三無差別。此證觀心即三佛性也。又般舟三昧經云。我心如佛心如。佛心如我心如。不見我心為佛心。不見佛心為我心。而見阿彌陀佛。如琉璃中見像。如饑夢食如夢淫從事。如觀骨光等喻。皆是證即空即假即中之文。讀此經文宜須細意。若並作如讀是即空也。示如許多心紛紜。是即假也。見阿彌陀是即中也。又我心如佛心如者。以有我佛如等分別之異。所以是即假。從不見我心為佛心去。是即空也。而見阿彌陀是即中也。又以夢食喻之。夢食不飽譬即空。夢食百味譬即假。皆不出法性譬即中。余譬類如此。又釋云。我心佛心者是假名。假名分別我佛之異也。我心如佛心如凡聖俱空。不得我心不得佛心。豈有我心作佛心佛心作我心。亡假也。不得我心如不得佛心如。豈有我心如作佛心如。亡空也。是為雙亡空假正顯中道。而見阿彌陀者。雙照二諦也。常見佛餘者安不見耶。此又是證觀心即空即假即中之文。觀心即中是正因佛性。即空是了因佛性。即假是緣因佛性。是為觀心三佛性。是金光明六即位如前說。複次佛者覺智也。性者理極也。能以覺智照其理。極境智相稱合而言之。名為佛性。今觀五陰稱五陰實相。名正因佛性。觀假名稱假名實相。名了因佛性。觀諸心

數稱心數實相。名緣因佛性。故經云佛性者。不即六法不離六法。此之謂也。觀五陰實相故名金。觀假名實相故名光。觀心數實相故名明。六即位如前思得。此大好故附此後也。次觀心三般若金光明者。諦觀一念之心。即空即假即中。即是三般若。何者一念心一切心。一切心一心。非一非一切。一念心一切心者。從心生心雜雜沓沓。長風駛流不得為喻。日夜常生無量百千萬億眾生。六道輪迴十二鉤鎖。從闇入闇闇無邊際。皆心之過也。故言一念心一切心。是則凡夫所迷沒處。一切心一心者。若能知過生厭。皆自持出如小火燒大𧂐薪。置一小珠澄清巨海。能觀心空。從心所生一切諸心無不即空。故言一切心一心。如此一心乃是二乘所迷沒處。非究竟道雙亡二邊故。煩惱非一非一切。大經言。依智不依識。識但求樂。凡夫識妄求樂。二乘識求涅槃樂。是故雙亡不可。依止智則求理。如是觀者即是一心三智。即空是觀照般若一切智。即假是方便般若道種智。即中是實相般若一切種智。是三智一心中得。即空即假即中。無前無後不併不別。甚深微妙最可依止。是為觀心三般若金光明。六即如前。次觀心三菩提。金光明者。諦觀一念之心即空即假即中。即是三菩提心。何者一心一切心交橫繚亂。如絲如沙如蠶如蛾。為苦為惱。若

【現代漢語翻譯】現代漢語譯本數稱心數實相，名為緣因佛性（Buddha-nature as conditioned cause）。所以經中說，佛性是不即六法（six elements）也不離六法，說的就是這個道理。觀察五陰（five aggregates）的實相，所以名為金。觀察假名的實相，所以名為光。觀察心數的實相，所以名為明。六即位（six identities）如同之前所思，因為這個非常好，所以附在此後。接下來觀察心三般若（three prajnas）金光明，仔細觀察一念之心，即空、即假、即中，這就是三般若。為什麼說一念心就是一切心，一切心就是一心呢？非一也非一切。一念心就是一切心，是從心生心，雜亂紛繁，如同長風急流無法比擬，日夜不停地產生無量百千萬億眾生，在六道輪迴中被十二因緣（twelve links of dependent origination）鉤鎖束縛，從黑暗進入黑暗，無邊無際，都是心的過錯。所以說一念心就是一切心，這是凡夫所迷惑沉溺的地方。一切心就是一心，如果能夠知過而生厭離，都能自己從中解脫出來，如同小火焚燒大堆柴薪，放置一顆小珠就能澄清巨大的海洋，能夠觀心為空，從心所生的一切諸心無不立即是空。所以說一切心就是一心，這樣的一心是二乘（two vehicles）所迷惑沉溺的地方，不是究竟之道，因為他們雙雙捨棄二邊。煩惱不是一也不是一切。《大經》說，依智不依識。識只是追求快樂，凡夫的識妄求快樂，二乘的識求涅槃（Nirvana）之樂，所以雙雙捨棄是不可取的。依止智慧則追求真理。這樣觀察就是一心三智（three wisdoms in one mind），即空是觀照般若（prajna of contemplation）的一切智（wisdom of all aspects），即假是方便般若（prajna of skillful means）的道種智（wisdom of paths），即中是實相般若（prajna of ultimate reality）的一切種智（wisdom of all kinds）。這三種智慧在一心中獲得，即空、即假、即中，無前無後，不併列也不分離，非常深奧微妙，最值得依止。這就是觀察心三般若金光明，六即如同之前所說。接下來觀察心三菩提（three bodhi）金光明，仔細觀察一念之心，即空、即假、即中，這就是三菩提心。為什麼說一心一切心交橫繚亂，如同絲、如同沙、如同蠶、如同蛾，帶來痛苦和煩惱呢？如果

【English Translation】 English version It is called the 'mind-number' (citta-samkhya) and 'true aspect' (bhuta-laksana), named 'Buddha-nature as conditioned cause' (緣因佛性). Therefore, the sutra says, 'Buddha-nature is neither identical to nor separate from the six elements (六法).' This is what it means. Observing the true aspect of the five aggregates (五陰), it is called 'Gold' (金). Observing the true aspect of provisional names (假名), it is called 'Light' (光). Observing the true aspect of mental states (心數), it is called 'Brightness' (明). The six identities (六即位) are as previously considered. Because this is very good, it is attached here. Next, contemplate the 'Three Prajnas (三般若) of the Mind' and the 'Golden Light'. Carefully observe a single thought of the mind, which is emptiness (空), provisionality (假), and the Middle Way (中), which are the three prajnas. Why is it said that one thought-moment is all thoughts, and all thoughts are one mind? It is neither one nor all. One thought-moment is all thoughts, arising from mind to mind, mixed and confused, like a long wind and swift current, beyond comparison. Day and night, countless hundreds of thousands of millions of beings are constantly born, bound by the twelve links of dependent origination (十二鉤鎖) in the six realms of reincarnation (六道輪迴), entering darkness from darkness, with no boundary. All are the faults of the mind. Therefore, it is said that one thought-moment is all thoughts. This is where ordinary people are deluded and submerged. All thoughts are one mind. If one can know one's faults and generate aversion, one can liberate oneself, like a small fire burning a large pile of firewood, or placing a small pearl to clarify a vast ocean. If one can contemplate the emptiness of the mind, all thoughts arising from the mind are immediately empty. Therefore, it is said that all thoughts are one mind. Such a one mind is where the two vehicles (二乘) are deluded and submerged. It is not the ultimate path because they abandon both sides. Afflictions are neither one nor all. The Great Sutra says, 'Rely on wisdom, not on consciousness.' Consciousness only seeks pleasure. Ordinary people's consciousness falsely seeks pleasure. The consciousness of the two vehicles seeks the pleasure of Nirvana (涅槃). Therefore, abandoning both is not acceptable. Relying on wisdom seeks truth. Observing in this way is the 'One Mind, Three Wisdoms' (一心三智). Emptiness is the 'Wisdom of All Aspects' (一切智) of 'Contemplative Prajna' (觀照般若). Provisionality is the 'Wisdom of Paths' (道種智) of 'Skillful Means Prajna' (方便般若). The Middle Way is the 'Wisdom of All Kinds' (一切種智) of 'Ultimate Reality Prajna' (實相般若). These three wisdoms are attained in one mind. Emptiness, provisionality, and the Middle Way are without before or after, neither together nor separate, profoundly subtle, and most worthy of reliance. This is the contemplation of the 'Three Prajnas of the Mind' and the 'Golden Light'. The six identities are as previously stated. Next, contemplate the 'Three Bodhis (三菩提) of the Mind' and the 'Golden Light'. Carefully observe a single thought of the mind, which is emptiness, provisionality, and the Middle Way, which are the three Bodhi minds. Why is it said that one mind and all minds are intertwined and confused, like silk, like sand, like silkworms, like moths, bringing suffering and affliction? If

知即空真諦菩提心。度妄亂心數之眾生。通四住之壅。是為即空發菩提心。即假髮菩提心者。空雖免妄亂。經云空亂意眾生而智亂。甚盲闇復是三無為坑。是大乘冤鳥未具佛法。不應滅受而取證也。若真即假俗諦菩提心。度沈空心數之眾生。通塵沙之壅。分別可不分別時宜。分別藥病分別逗會。不住無為故言即假髮菩提心。空是浮心對治。假是沉心對治。由病故有藥。藥存覆成病。病去藥止宜應兩舍。非空非假雙亡二邊。即發中道第一義諦菩提心。度二邊心數之眾生。通無明之壅。以不住法住于中道故。言即中發菩提心。說時如三次第觀即不然。一心中三菩提心。若觀即中是緣金。發無上菩提心。若觀即空是緣光。發清凈菩提心。若觀即假是緣明。發究竟菩提心。是為觀心三菩提金光明。六即如前。次觀心三大乘金光明者。諦觀一念之心。即空即假即中是三大乘。何者雖觀一念心而實有四運。此心迴轉不已。所謂未念慾念唸唸已。從未念運至慾念。從慾念運至念。從念運至念已。復更起運。運運無窮不知休息。如閉目在舟不覺其疾。觀一運心即空即假即中。一一運心亦復如是。從心至心。無不即空即假即中。是則從三諦運至三諦。無不三諦時。是名以運。運運若隨四。運運入生死若隨三運運入涅槃。即空之觀乘于隨乘

【現代漢語翻譯】現代漢語譯本：知曉即是空性的真實菩提心（bodhicitta，覺悟之心）。救度被虛妄和散亂心所控制的眾生，通達四住地的阻塞。這被稱為即空發菩提心。所謂即假髮菩提心，雖然空性可以避免虛妄和散亂，但經中說，執著于空性也會導致心意散亂，如同盲人處於黑暗之中，又如同處於三種無為的陷阱中。這是大乘的冤屈，尚未具備佛法，不應該爲了證悟而滅除感受。如果真實地理解即假俗諦菩提心，就能救度沉溺於空性的眾生，通達如塵沙般眾多的阻塞，分辨可以分辨和不可以分辨的時機，分辨藥物和疾病，分辨如何恰當應對。因為不住于無為，所以說即假髮菩提心。空性是對治浮躁之心的，假是對治沉溺之心。因為有疾病，所以有藥物。但藥物如果一直存在，又會變成新的疾病。疾病去除后，藥物也應該停止使用，應該兩者都捨棄。非空非假，同時捨棄兩種邊見，這就是發起中道第一義諦菩提心，救度執著于兩種邊見的眾生，通達無明的阻塞。因為不住于任何法，而安住于中道，所以說即中發菩提心。在講述時，如果按照空、假、中三次第來觀察，那就錯了。應該在一心中同時具備三種菩提心。如果觀察即中，就是緣于黃金，發起無上菩提心。如果觀察即空，就是緣于光明，發起清凈菩提心。如果觀察即假，就是緣于明亮，發起究竟菩提心。這就是觀心三菩提金光明。六即的道理如前所述。接下來觀察心三大乘金光明，仔細觀察一念之心，即是空、即是假、即是中，這就是三大乘。為什麼呢？雖然觀察一念心，但實際上有四種執行。這個心不停地迴轉，也就是未念、慾念、念、念已。從未念執行到慾念，從慾念執行到念，從念執行到念已，又重新開始執行。這種執行永無止境，不知休息。就像閉著眼睛坐在船上，感覺不到船的快速行駛。觀察一個執行的心，即是空、即是假、即是中。每一個執行的心也是如此。從一個心到另一個心，沒有不是即空、即假、即中的。這就是從三諦執行到三諦，沒有不是三諦的時候。這叫做以執行。執行如果隨順四，執行就會進入生死輪迴；如果隨順三，執行就會進入涅槃。即空的觀照，是乘于隨乘（隨順根性的乘）。

【English Translation】 English version: Knowing is the true Bodhicitta (bodhicitta, the mind of enlightenment) of emptiness. It delivers sentient beings who are controlled by delusion and distracted minds, and penetrates the blockages of the four abodes. This is called 'realizing emptiness and arousing Bodhicitta'. As for 'realizing provisional existence and arousing Bodhicitta', although emptiness can avoid delusion and distraction, the sutra says that attachment to emptiness can also lead to mental confusion, like a blind person in darkness, or being in the pit of the three unconditioned realms. This is the grievance of the Mahayana, not yet possessing the Buddha's Dharma, and one should not extinguish feelings to attain enlightenment. If one truly understands the Bodhicitta of provisional existence as conventional truth, one can deliver sentient beings who are immersed in emptiness, penetrate the blockages as numerous as dust and sand, discern what can be discerned and what cannot be discerned at the right time, discern medicine and disease, and discern how to respond appropriately. Because one does not dwell in the unconditioned, it is said 'realizing provisional existence and arousing Bodhicitta'. Emptiness is the antidote to a frivolous mind, and provisional existence is the antidote to a sinking mind. Because there is illness, there is medicine. But if the medicine is always present, it will become a new illness. After the illness is gone, the medicine should also be stopped, and both should be abandoned. Neither emptiness nor provisional existence, abandoning both extremes, this is arousing the Bodhicitta of the Middle Way, the first principle, delivering sentient beings who are attached to both extremes, and penetrating the blockages of ignorance. Because one does not dwell in any dharma, but dwells in the Middle Way, it is said 'realizing the Middle Way and arousing Bodhicitta'. When explaining, if one observes according to the three sequential stages of emptiness, provisional existence, and the Middle Way, then that is wrong. One should simultaneously possess the three Bodhicittas in one mind. If one observes the Middle Way, it is based on gold, arousing the unsurpassed Bodhicitta. If one observes emptiness, it is based on light, arousing the pure Bodhicitta. If one observes provisional existence, it is based on brightness, arousing the ultimate Bodhicitta. This is the golden light of the three Bodhicittas of mind contemplation. The principle of the six identities is as described before. Next, observe the golden light of the three great vehicles of mind contemplation, carefully observe a single thought, which is emptiness, provisional existence, and the Middle Way, this is the three great vehicles. Why? Although observing a single thought, there are actually four movements. This mind revolves continuously, namely, unthought, desire-thought, thought, and thought-already. From unthought it moves to desire-thought, from desire-thought it moves to thought, from thought it moves to thought-already, and then it starts moving again. This movement is endless, without rest. Like closing one's eyes and sitting on a boat, one does not feel the boat's rapid movement. Observing a moving mind, it is emptiness, provisional existence, and the Middle Way. Every moving mind is also like this. From one mind to another mind, there is none that is not emptiness, provisional existence, and the Middle Way. This is moving from the three truths to the three truths, there is no time that is not the three truths. This is called movement. If the movement follows the four, the movement will enter the cycle of birth and death; if the movement follows the three, the movement will enter Nirvana. The contemplation of emptiness is riding on the vehicle that follows (the vehicle that follows the disposition).

運到真諦。即假之觀乘于得乘。運到俗諦。即中之觀乘于理乘運到中諦。三乘即一乘。是乘微妙清凈第一。觀音普賢大人所乘故。故名大乘。是為觀心三大乘金光明。六即如前。次觀心三身金光明者。諦觀一念心。即空即假即中。即是三身。何者華嚴云。心如工畫師造種種五陰。若心緣破戒事即地獄身。緣無慚愧憍慢恚怒等。即畜生身。緣諂曲名聞即餓鬼身。緣疾妒諍競即修羅身。緣五戒防五惡即人身。緣十善防十惡。緣禪定防散亂即天身。緣無常苦空空無相愿。即二乘身。緣慈悲六度即菩薩身。緣真如實相即佛身。登難墜易多緣諸惡身故。故知諸身皆由心造。譬如大地一能生種種芽。若觀五受陰。洞達空無所有。從心所生一切諸身。皆空無所有。如翻大地草木傾盡。故言即空。若即空者永沈灰寂。尚不能於一空心能起一身。云何能得遊戲五道。以現其身。不得應以佛身得度者為現佛身。應以三乘四眾天龍八部種種身得度者。皆悉示現同其事業。為此失故。故言即假同六道身。如此觀身墜在二邊。非善觀身。善觀身者。大經云。不得身八尺之形也。不得身相五胞形也。不得身因飲食將養也。不得身果酬五戒也。不得身聚陰入界也。不得身一假實成身。不得身二四大成身也。不得身此已一身也。不得身彼彼遺體也。不得

【現代漢語翻譯】現代漢語譯本運到真諦（Paramārtha-satya，勝義諦）。即假觀（emptiness）之觀，乘于得乘（attainment vehicle）。運到俗諦（Saṃvṛti-satya，世俗諦）。即中觀（middle way）之觀，乘于理乘（reason vehicle）。運到中諦（Madhyama-satya，中道諦）。三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）即一乘（Ekayāna，唯一佛乘）。此乘微妙清凈第一。觀音（Avalokiteśvara）普賢（Samantabhadra）大人所乘故。故名大乘（Mahāyāna）。是為觀心三大乘金光明（Golden Light Sutra）。六即（six identities）如前。次觀心三身金光明者，諦觀一念心。即空即假即中。即是三身（Trikāya，法身、報身、應身）。何者？華嚴（Avataṃsaka Sutra）云：『心如工畫師，造種種五陰（Pañca-skandha，色、受、想、行、識）。』若心緣破戒事，即地獄身。緣無慚愧憍慢恚怒等，即畜生身。緣諂曲名聞，即餓鬼身。緣疾妒諍競，即修羅身。緣五戒（Pañca-śīla）防五惡，即人身。緣十善（Daśa-kuśala）防十惡，緣禪定（Dhyāna）防散亂，即天身。緣無常（Anitya）、苦（Duḥkha）、空（Śūnyatā）、無我（Anātman）、無相（Animitta）愿，即二乘身。緣慈悲（Maitrī-karuṇā）六度（Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、般若），即菩薩身。緣真如（Tathātā）實相（Bhūtatathatā），即佛身。登難墜易，多緣諸惡身故。故知諸身皆由心造。譬如大地一能生種種芽。若觀五受陰，洞達空無所有。從心所生一切諸身，皆空無所有。如翻大地草木傾盡。故言即空。若即空者，永沈灰寂。尚不能於一空心能起一身，云何能得遊戲五道（five realms）。以現其身。不得應以佛身得度者為現佛身。應以三乘四眾（bhikṣu, bhikṣuṇī, upāsaka, upāsikā）天龍八部（Devas, Nāgas and the other eight kinds of beings）種種身得度者，皆悉示現同其事業。為此失故。故言即假同六道身。如此觀身，墜在二邊，非善觀身。善觀身者，大經云：『不得身八尺之形也，不得身相五胞形也，不得身因飲食將養也，不得身果酬五戒也，不得身聚陰入界也，不得身一假實成身，不得身二四大成身也，不得身此已一身也，不得身彼彼遺體也，不得』

【English Translation】 English version Reaching the True Truth (Paramārtha-satya). That is, the contemplation of emptiness (Śūnyatā) rides on the attainment vehicle. Reaching the Conventional Truth (Saṃvṛti-satya). That is, the contemplation of the Middle Way (Madhyama-pratipadā) rides on the vehicle of reason. Reaching the Truth of the Middle Way (Madhyama-satya). The Three Vehicles (Triyāna) are the One Vehicle (Ekayāna). This vehicle is subtle, pure, and supreme. It is ridden by great beings like Avalokiteśvara and Samantabhadra. Therefore, it is called the Great Vehicle (Mahāyāna). This is the Golden Light Sutra on the Three Great Vehicles of Contemplating the Mind. The Six Identities are as before. Next, contemplating the Three Bodies (Trikāya) in the Golden Light Sutra, contemplate intently on a single thought of mind. It is emptiness, it is provisional, it is the middle. This is the Three Bodies. Why? The Avataṃsaka Sutra says: 'The mind is like a skilled painter, creating all kinds of Five Skandhas (Pañca-skandha).' If the mind dwells on breaking precepts, it is the body of hell. Dwelling on shamelessness, arrogance, pride, anger, etc., it is the body of an animal. Dwelling on flattery and fame, it is the body of a hungry ghost. Dwelling on jealousy and strife, it is the body of an Asura. Dwelling on the Five Precepts (Pañca-śīla) to prevent the five evils, it is the human body. Dwelling on the Ten Virtues (Daśa-kuśala) to prevent the ten evils, dwelling on Dhyana to prevent distraction, it is the body of a Deva. Dwelling on impermanence (Anitya), suffering (Duḥkha), emptiness (Śūnyatā), non-self (Anātman), and the desirelessness (Animitta), it is the body of the Two Vehicles. Dwelling on loving-kindness and compassion (Maitrī-karuṇā) and the Six Perfections (Ṣaṭ-pāramitā), it is the body of a Bodhisattva. Dwelling on Suchness (Tathātā) and True Reality (Bhūtatathatā), it is the body of a Buddha. It is easy to ascend but easy to fall, mostly dwelling on the bodies of evil. Therefore, know that all bodies are created by the mind. It is like the earth, which can produce all kinds of sprouts. If one contemplates the Five Aggregates of Suffering, penetratingly understanding that they are empty and without substance, then all bodies born from the mind are empty and without substance. It is like overturning the earth, causing all plants and trees to fall. Therefore, it is said to be emptiness. If it is emptiness, one will sink into eternal annihilation. One cannot even generate a single body from an empty mind, how can one roam in the Five Realms to manifest one's body? One should not manifest a Buddha body for those who can be liberated by a Buddha body. For those who can be liberated by the bodies of the Three Vehicles, the Four Assemblies (bhikṣu, bhikṣuṇī, upāsaka, upāsikā), the Eight Classes of Gods and Dragons (Devas, Nāgas and the other eight kinds of beings), all kinds of bodies, one should manifest them all, acting in accordance with their deeds. Because of this loss, it is said to be provisionally identical to the bodies of the Six Realms. Contemplating the body in this way falls into the two extremes, which is not a good way to contemplate the body. A good way to contemplate the body is as the Great Sutra says: 'One should not grasp the body as an eight-foot form, one should not grasp the body as the form of the five organs, one should not grasp the body as being nourished by food and drink, one should not grasp the body as the result of upholding the Five Precepts, one should not grasp the body as the aggregation of the skandhas, entrances, and realms, one should not grasp the body as a single provisional and real entity, one should not grasp the body as being composed of the four great elements, one should not grasp the body as this already existing body, one should not grasp the body as that other remaining body, one should not grasp'

身識唸唸無常也。不得身等身中空也。六道皆等有身也。不得身修依身能修法也。不得修者即行人也。亦不得身如身相如。乃至身修如修者如亦不得。身性身相性。乃至身修性修者性畢竟清凈。為此義故故言即中。言即中者即是法身。即空者即是報身。即假者即是應身。是名觀心三身金光明。六即如前。次觀心三涅槃金光明者。諦觀心性本來寂滅。不染不凈染故名生。凈故名滅。生滅不能毀故常。不能染故凈。不能礙故我。不能受故樂。是為性凈涅槃。若妄念心起。悉以正觀觀之。令此正觀與法性相應。妄念不能染不能毀。不能礙不能受。常樂我凈者。即是圓凈涅槃。又以正觀觀諸心數心數法。不行心數法。不能毀不能染。不能礙不能受者。名方便凈涅槃。是名觀心三涅槃金光明。六即如前。次觀心三寶金光明者。諦觀一念之心。即空即假即中。即是三寶。何者不覺名法寶。覺名佛寶和名僧寶。三諦之理不覺故是法寶。三諦之智慧覺故是佛寶。三諦三智相應和故是僧寶。無諦智不發。無智諦不顯。諦智不和。不能大用利益眾生。三種皆可尊可重。是故俱稱為寶。六即如前。複次中諦不覺名法寶。真諦不覺名佛寶。俗諦不覺名僧寶。知即中離二邊名法寶。知即空名佛寶。知即假名僧寶。即中事理和名法寶。即空事理和名

【現代漢語翻譯】現代漢語譯本身識唸唸無常。（身識：指身體的感知和意識）不能執著于身體，因為身體本身是空性的。（身等身中空也：強調身體的無常和空性）六道眾生都有身體。（六道：佛教輪迴的六個道，包括天道、人道、阿修羅道、畜生道、餓鬼道和地獄道）不能執著于身體，而要依靠身體來修行佛法。（不得身修依身能修法也：強調利用身體修行）不能執著于修行者，因為修行者也是無常的。（不得修者即行人也：強調修行者的空性）也不能執著于身體的如如之相，乃至修行的如如之相。（亦不得身如身相如。乃至身修如修者如亦不得：強調對一切相的執著都應放下）身體的自性，身體的相的自性，乃至身體的修行，修行者的自性，都是畢竟清凈的。（身性身相性。乃至身修性修者性畢竟清凈：強調一切法性的清凈）因為這個道理，所以說『即中』。（即中：不落兩邊，處於中道）說『即中』就是法身。（法身：佛的真身，是法性的體現）說『即空』就是報身。（報身：佛因修行而獲得的莊嚴身）說『即假』就是應身。（應身：佛爲了度化眾生而顯現的化身）這就是觀心三身金光明。（金光明：指《金光明經》，一部重要的佛教經典）六即的含義如前所述。（六即：天臺宗的修行階位）接下來觀心三涅槃金光明：仔細觀察心性，本來就是寂滅的。（涅槃：佛教的最高境界，指解脫生死輪迴）不染著也不清凈，染著故名為生，清凈故名為滅。生滅不能毀壞它，所以是常；不能染著它，所以是凈；不能阻礙它，所以是我；不能感受痛苦，所以是樂。這就是性凈涅槃。（性凈涅槃：指自性清凈的涅槃）如果妄念生起，都要用正觀來觀察它，使這個正觀與法性相應。妄念就不能染著，不能毀壞，不能阻礙，不能感受。常樂我凈，就是圓凈涅槃。（圓凈涅槃：指圓滿清凈的涅槃）又用正觀來觀察各種心數法。（心數法：與心識相關的各種心理活動）不行於心數法，就不能毀壞，不能染著，不能阻礙，不能感受，這叫做方便凈涅槃。（方便凈涅槃：指通過修行方便而達到的清凈涅槃）這就是觀心三涅槃金光明。六即的含義如前所述。接下來觀心三寶金光明：仔細觀察一念之心，即空即假即中，就是三寶。（三寶：佛、法、僧）什麼是不覺名為法寶？覺悟名為佛寶？和諧名為僧寶？三諦的道理，不覺悟就是法寶。（三諦：空諦、假諦、中諦）三諦的智慧，覺悟就是佛寶。三諦三智相應和諧，就是僧寶。沒有諦理，智慧就不能生髮；沒有智慧，諦理就不能顯現。諦智不和諧，就不能發揮大的作用來利益眾生。這三種都值得尊敬和重視，所以都稱為寶。六即的含義如前所述。再次，中諦不覺悟名為法寶，真諦不覺悟名為佛寶，俗諦不覺悟名為僧寶。（真諦：指空性之理；俗諦：指世俗現象）知即中，遠離二邊，名為法寶；知即空，名為佛寶；知即假，名為僧寶。即中之事理和諧，名為法寶；即空之事理和諧，名為...

【English Translation】 English version The consciousness of the body is impermanent in every moment. Do not grasp at the body, for the body is empty in itself. (身識：Body consciousness) (身等身中空也: The body and its components are empty.) All beings in the six realms possess a body. (六道: The six realms of reincarnation in Buddhism, including the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings.) Do not cling to the body, but rely on it to cultivate the Dharma. (不得身修依身能修法也: Do not grasp the body, but rely on the body to cultivate the Dharma.) Do not cling to the practitioner, for the practitioner is also impermanent. (不得修者即行人也: Do not grasp the cultivator, for the cultivator is also empty.) Also, do not cling to the suchness of the body's appearance, even to the suchness of the cultivator's practice. (亦不得身如身相如. 乃至身修如修者如亦不得: Do not grasp the suchness of the body's appearance, even to the suchness of the cultivator's practice.) The nature of the body, the nature of the body's appearance, even the nature of the body's practice, the nature of the cultivator's practice, are ultimately pure. (身性身相性. 乃至身修性修者性畢竟清凈: The nature of the body, the nature of the body's appearance, even the nature of the body's practice, the nature of the cultivator's practice, are ultimately pure.) For this reason, it is said 'is the Middle Way'. (即中: The Middle Way, not falling into extremes.) Saying 'is the Middle Way' is the Dharmakaya. (法身: The Dharma Body, the embodiment of the Dharma nature.) Saying 'is emptiness' is the Sambhogakaya. (報身: The Reward Body, the glorious body attained through practice.) Saying 'is provisional' is the Nirmanakaya. (應身: The Emanation Body, the body manifested to liberate beings.) This is called contemplating the mind's three bodies in the Golden Light. (金光明: The Golden Light Sutra, an important Buddhist scripture.) The meaning of the Six Identities is as previously stated. (六即: The Six Identities, stages of practice in the Tiantai school.) Next, contemplate the mind's three Nirvanas in the Golden Light: Carefully observe the nature of the mind, which is originally quiescent. (涅槃: Nirvana, the ultimate state in Buddhism, liberation from the cycle of birth and death.) It is neither defiled nor pure; defilement is called birth, and purity is called cessation. Birth and cessation cannot destroy it, so it is permanent; it cannot be defiled, so it is pure; it cannot be obstructed, so it is self; it cannot experience suffering, so it is bliss. This is called the Nirvana of Self-Nature Purity. (性凈涅槃: Nirvana of Self-Nature Purity) If deluded thoughts arise, observe them with right contemplation, so that this right contemplation corresponds with the Dharma nature. Deluded thoughts cannot defile, cannot destroy, cannot obstruct, cannot experience. Permanence, bliss, self, and purity are the Perfect and Pure Nirvana. (圓凈涅槃: Perfect and Pure Nirvana) Furthermore, use right contemplation to observe all mental functions. (心數法: Mental functions related to consciousness.) Not engaging in mental functions, one cannot destroy, cannot defile, cannot obstruct, cannot experience; this is called the Nirvana of Expedient Purity. (方便凈涅槃: Nirvana of Expedient Purity attained through skillful means.) This is called contemplating the mind's three Nirvanas in the Golden Light. The meaning of the Six Identities is as previously stated. Next, contemplate the mind's three Jewels in the Golden Light: Carefully observe a single thought of the mind, which is emptiness, provisionality, and the Middle Way; this is the Three Jewels. (三寶: Buddha, Dharma, Sangha) What is non-awakening called the Dharma Jewel? Awakening is called the Buddha Jewel? Harmony is called the Sangha Jewel? The principle of the Three Truths, non-awakening is the Dharma Jewel. (三諦: Three Truths: emptiness, provisionality, and the Middle Way) The wisdom of the Three Truths, awakening is the Buddha Jewel. The correspondence and harmony of the Three Truths and Three Wisdoms is the Sangha Jewel. Without the truth, wisdom cannot arise; without wisdom, the truth cannot manifest. If truth and wisdom are not in harmony, they cannot exert great power to benefit beings. All three are worthy of respect and importance, so they are all called Jewels. The meaning of the Six Identities is as previously stated. Again, the Middle Truth without awakening is called the Dharma Jewel, the Ultimate Truth without awakening is called the Buddha Jewel, and the Conventional Truth without awakening is called the Sangha Jewel. (真諦: Ultimate Truth, the truth of emptiness; 俗諦: Conventional Truth, the truth of worldly phenomena.) Knowing is the Middle Way, being apart from the two extremes, is called the Dharma Jewel; knowing is emptiness is called the Buddha Jewel; knowing is provisionality is called the Sangha Jewel. The harmony of principle and phenomena in the Middle Way is called the Dharma Jewel; the harmony of principle and phenomena in emptiness is called the...

佛寶。即假事理和名僧寶。即中名為金。即空名為光。即假名為明。是為觀心三寶金光明。六即如前。次觀心三德金光明者。諦觀一念之心。即空即假即中。即空故一空一切空。無假無中而不空。空無積聚而名為藏。藏具足故名之為德。即假故一假一切假。無空無中而不假。假攝諸法亦名為藏。藏具足故名之為德。即中故一中一切中。無空無假而不中。中攝一切法亦名為藏。藏具足故稱之為德。雖言一中有無量。無量中有一。了彼互生起展轉生非。實智者無所畏。當知一不為少眾不為多。非一非多不失一多。不可思議。不縱不橫不併不別。諸佛以即中為體。故名法身。以即空為命故名般若。以即假為力故名解脫。一一皆常樂我凈無有缺減。故稱三德。一一皆是法界。多所含藏故稱秘密藏。故凈名云。諸佛解脫。當於一切眾生心行中求。當知我心亦然。眾生亦然。彼我既然諸佛亦然。心佛及眾生是三無差別。得此意者。即中是金即空是光即假是明。此為觀心三德金光明。六即如前。世間有行空人執其癡空。不與佛修多羅合。聞此觀心而作難言。若觀心是法身。應觸處平等。何故於經像生敬紙木生慢。敬慢既異則非平等。非平等故法身義不成。既無平等平等智不成。則無報身。不能將此化他。應身義不成。不如我于經像紙

【現代漢語翻譯】現代漢語譯本佛寶，指的是依假立事理而得名的僧寶。即中名為金（即中道實相名為金），即空名為光（即空性名為光），即假名為明（即方便假名名為明）。這就是觀心三寶金光明。六即的含義如前所述。其次，觀心三德金光明：仔細觀察一念之心，即是空、即是假、即是中。即是空，所以一空一切空，沒有假和中而不空。空無積聚，所以名為藏，藏具足，所以名之為德。即是假，所以一假一切假，沒有空和中而不假。假攝諸法，也名為藏，藏具足，所以名之為德。即是中，所以一中一切中，沒有空和假而不中。中攝一切法，也名為藏，藏具足，所以稱之為德。雖然說一中包含無量，無量中包含一，明白它們互相生起、輾轉相生的道理，有真實智慧的人就不會有所畏懼。應當知道一不為少，眾不為多，非一非多，不失一多，不可思議。不縱不橫，不併列不分離。諸佛以即中為體，所以名為法身；以即空為命，所以名為般若；以即假為力，所以名為解脫。一一都是常、樂、我、凈，沒有缺少，所以稱為三德。一一都是法界，包含很多，所以稱為秘密藏。所以《維摩詰經》說：『諸佛的解脫，應當在一切眾生的心行中求。』應當知道我的心也是這樣，眾生也是這樣，彼我既然如此，諸佛也是如此。心、佛及眾生，這三者沒有差別。得到這個意思的人，即中是金，即空是光，即假是明。這就是觀心三德金光明。六即的含義如前所述。世間有修行空的人，執著于癡空，不與佛的修多羅（Sutra，經）相合。聽到這種觀心法門，就提出疑問說：如果觀心是法身，應該觸處平等，為什麼對經像生起恭敬，對紙木生起輕慢？恭敬和輕慢既然不同，就不是平等。不是平等，法身的意義就不成立。既然沒有平等，平等智就不成立，那麼就沒有報身，不能用這個來化度他人，應身的意義也不成立。不如我對經像紙

【English Translation】 English version The Buddha Jewel refers to the Sangha Jewel named based on the provisional establishment of principle and reason. 'That which is the Middle' is called Gold (the reality of the Middle Way is called Gold), 'that which is Emptiness' is called Light (the nature of Emptiness is called Light), 'that which is Provisional' is called Brightness (the provisional name of skillful means is called Brightness). This is the contemplation of the Mind's Three Jewels of Golden Light. The meaning of the Six Identities is as previously explained. Next, contemplating the Mind's Three Virtues of Golden Light: Carefully observe a single thought of the mind, which is simultaneously emptiness, provisionality, and the middle way. Because it is emptiness, one emptiness is all emptiness; there is no provisionality or middle way that is not empty. Emptiness has no accumulation, so it is called a Treasury. Because the Treasury is complete, it is called Virtue. Because it is provisionality, one provisionality is all provisionality; there is no emptiness or middle way that is not provisional. Provisionality encompasses all dharmas and is also called a Treasury. Because the Treasury is complete, it is called Virtue. Because it is the middle way, one middle way is all middle way; there is no emptiness or provisionality that is not the middle way. The middle way encompasses all dharmas and is also called a Treasury. Because the Treasury is complete, it is called Virtue. Although it is said that one middle way contains immeasurable, and immeasurable contains one, understanding the principle of their mutual arising and interdependent origination, a person with true wisdom will have no fear. It should be known that one is not too few, and many are not too many; neither one nor many, without losing one or many, is inconceivable. Neither vertical nor horizontal, neither together nor separate. The Buddhas take the 'that which is the Middle' as their body, so it is called Dharmakaya (Dharma Body); they take the 'that which is Emptiness' as their life, so it is called Prajna (Wisdom); they take the 'that which is Provisional' as their power, so it is called Vimukti (Liberation). Each and every one is eternal, joyful, self, and pure, without any deficiency, so they are called the Three Virtues. Each and every one is the Dharma Realm, containing much, so it is called the Secret Treasury. Therefore, the Vimalakirti Sutra says: 'The liberation of the Buddhas should be sought in the mind and conduct of all sentient beings.' It should be known that my mind is also like this, sentient beings are also like this, and since both are like this, the Buddhas are also like this. The mind, the Buddha, and sentient beings, these three are without difference. One who obtains this meaning understands that 'that which is the Middle' is Gold, 'that which is Emptiness' is Light, and 'that which is Provisional' is Brightness. This is the contemplation of the Mind's Three Virtues of Golden Light. The meaning of the Six Identities is as previously explained. There are people in the world who practice emptiness, clinging to foolish emptiness, not in accordance with the Buddha's Sutras. Hearing this method of contemplating the mind, they raise questions, saying: If contemplating the mind is the Dharmakaya, it should be equal everywhere, so why do you generate reverence for sutra images and contempt for paper and wood? Since reverence and contempt are different, it is not equality. Since it is not equality, the meaning of Dharmakaya is not established. Since there is no equality, the wisdom of equality is not established, then there is no Sambhogakaya (Reward Body), and you cannot use this to transform others, so the meaning of Nirmanakaya (Transformation Body) is not established. It is better for me to treat sutra images and paper

木。平等平等皆如如名法身。有此平等智是報身。將此智化他是應身。我三身義皆成。用汝觀心何為。若逢此難者。當以三事反難答之。一者汝謂于紙木經像平等為如者。何意於七廟敬木像。天子符敕而生畏敬。于佛經像而生輕慢畏慢。既起諸使沸亂。何處有平等法身義耶。二者汝于同師同學生愛生護。于異師異學生慢生恚。愛慢從癡生三毒熾然。諸惡更甚。寧復有智慧報身耶。三者汝耽癡空無慧方便。尚不悅人情。況會至理。矜高自著是增上慢人。汝師所墮汝亦隨墮。毒氣深入。若為將此邪氣化他。和光應身覆在何處。我以凡夫位中觀如實相。爾為欲開顯此實相恭敬經像。令慧不縛。使無量人崇善去惡。令方便不縛。豈與汝同耶。今更釋帝王者。真諦三藏云。法身攝華嚴。華嚴以法身為體故。報身攝般若。般若明智慧故。應身攝涅槃。涅槃明百句解脫四德等故。此是彼師明帝王統攝之義。今明帝王應具三義。謂帝慧王也。帝則貴極至尊至重。慧則神謀聖策。王則萬國朝會。備此三義稱帝慧王。此經亦爾。如來游于無量甚深法性。過諸菩薩所行清凈。即是至尊極貴義。若有聞者。則能思惟無上甚深微妙之義。開甘露門入甘露城。處甘露室。令諸眾生食甘露味。以智慧刀裂煩惱網。即是聖智雄略義。諸佛護持莊嚴。菩薩

【現代漢語翻譯】現代漢語譯本木。平等平等皆如如，名為法身（Dharmakaya，佛的法性之身）。有此平等智，是報身（Sambhogakaya，佛的報償之身）。將此智化導他人，是應身（Nirmanakaya，佛的化身）。我的三身之義皆已成就。用你的觀心又有什麼用呢？若遇到這種詰難，應當用三件事反問回答他。一者，你說紙、木、經像平等為『如』，為何對七廟敬奉木像，天子的符敕就產生畏懼恭敬，而對佛經佛像卻產生輕慢畏懼？既然生起各種煩惱，哪裡有平等法身的意義呢？二者，你對同師同門的師兄弟就生起愛護，對不同師門的師兄弟就生起輕慢嗔恚。愛和慢從愚癡產生，三毒熾盛，各種惡行更加嚴重。哪裡還有智慧報身呢？三者，你沉溺於空無的愚癡，沒有智慧方便，尚且不能使人高興，更何況契合至理？自以為是，是增上慢人。你的老師墮落，你也會跟隨墮落，毒氣深入骨髓。又如何將這種邪氣化導他人？和光同塵的應身又在哪裡呢？我以凡夫的地位觀察如實之相，是爲了開顯這種實相，恭敬經像，使智慧不被束縛，使無量的人崇尚善良去除邪惡，使方便不被束縛，難道和你一樣嗎？現在再解釋帝王者，真諦三藏說，法身統攝《華嚴經》，因為《華嚴經》以法身為體。報身統攝《般若經》，因為《般若經》闡明智慧。應身統攝《涅槃經》，因為《涅槃經》闡明百句解脫四德等。這是他的老師闡明帝王統攝的意義。現在說明帝王應當具備三種意義，稱為帝慧王。帝，就是尊貴到極點，至尊至重。慧，就是神妙的謀略和聖明的策略。王，就是萬國來朝。具備這三種意義，稱為帝慧王。這部經也是這樣，如來游于無量甚深的法性，超越諸菩薩所行的清凈境界，這就是至尊極貴的意義。若有人聽聞，就能思惟無上甚深微妙的意義，開啟甘露之門，進入甘露之城，處於甘露之室，令諸眾生品嚐甘露之味，用智慧之刀斬斷煩惱之網，這就是聖智雄略的意義。諸佛護持莊嚴，菩薩

【English Translation】 English version Wood. Equality and equality are all 'Tathata' (如如, suchness), named Dharmakaya (法身, the body of the Dharma). Having this wisdom of equality is Sambhogakaya (報身, the reward body). Transforming others with this wisdom is Nirmanakaya (應身, the transformation body). My meaning of the three bodies is all accomplished. What is the use of your contemplation? If encountering such a difficulty, one should counter-question with three matters. First, you say that paper, wood, sutra images are equal as 'Tathata', why do you revere wooden images in the seven ancestral temples, and feel awe and respect for the emperor's decrees, but feel contempt and disrespect for Buddhist scriptures and images? Since various afflictions arise, where is the meaning of the equal Dharmakaya? Second, you generate love and protection for fellow disciples from the same teacher, but generate contempt and anger for disciples from different teachers. Love and contempt arise from ignorance, the three poisons are rampant, and various evils are even worse. How can there be a wisdom Sambhogakaya? Third, you indulge in the ignorance of emptiness, without skillful means of wisdom, and cannot even please people, let alone accord with the ultimate truth? Being arrogant and self-attached is the mark of a person with increased arrogance. Your teacher falls, and you will also fall, the poisonous air penetrates deeply. How can you transform others with this evil air? Where is the Nirmanakaya that harmonizes with the world? I observe the true aspect in the position of an ordinary person, in order to reveal this true aspect, revering scriptures and images, so that wisdom is not bound, so that countless people admire goodness and remove evil, so that skillful means are not bound, am I the same as you? Now, further explaining the emperor, the Tripitaka Master Paramartha said, the Dharmakaya encompasses the Avatamsaka Sutra, because the Avatamsaka Sutra takes the Dharmakaya as its essence. The Sambhogakaya encompasses the Prajna Sutra, because the Prajna Sutra clarifies wisdom. The Nirmanakaya encompasses the Nirvana Sutra, because the Nirvana Sutra clarifies the hundred-fold liberation, the four virtues, etc. This is his teacher's explanation of the meaning of the emperor's encompassing. Now, explaining that the emperor should possess three meanings, called the Emperor of Wisdom. Emperor means being noble to the extreme, supreme and revered. Wisdom means divine strategies and sage-like policies. King means that all nations come to court. Possessing these three meanings is called the Emperor of Wisdom. This sutra is also like this, the Tathagata travels in the immeasurable and profound Dharma nature, surpassing the pure realm practiced by all Bodhisattvas, this is the meaning of supreme nobility. If someone hears it, they can contemplate the unsurpassed, profound, and subtle meaning, open the gate of nectar, enter the city of nectar, dwell in the chamber of nectar, and let all sentient beings taste the flavor of nectar, and cut off the net of afflictions with the sword of wisdom, this is the meaning of sagely wisdom and heroic strategy. All Buddhas protect and adorn, Bodhisattvas

諸天恭敬。護世讚歎。能令地獄諸河焦乾。乃至一切世間未曾有事。悉具出現。即是萬國朝會。多致利益義。將此三義壓十種三法門。苦道即法身是貴義。煩惱即般若是慧義業即解脫是朝會義。乃至法身德即貴義。般若德即慧義。解脫德即朝會議。一一法門悉備三義。一一法門皆是經王也。既得此意即論攝法。攝法有三。先攝法門。次攝經教。三攝六即位。初攝法門者。三道攝一切惑。三識攝一切解。三佛性攝一切因。三般若攝一切智。三菩提攝一切發心之行。三大乘攝一切發趣之位。三身攝一切佛果智德。三涅槃攝一切佛果斷德。三寶攝一切佛恩德。三德攝一切理。是為橫攝法門。第二攝教者。三道是三障。即三障是三解脫。攝不思議解脫凈名教。三識攝楞伽地持攝論等。三佛性攝涅槃。三般若攝大品等五時教。三菩提攝諸方等經。三大乘攝法華。三身攝華嚴。三涅槃三寶三德等。皆攝涅槃。此舉當道諸經。絓是八萬法藏。皆應攝爾(云云)。第三攝位者。苦道有一切五陰。煩惱道有五住惑。業道有一切業乃至(云云)。三道是三障障覆六位。若即三種之非道。通達三種之佛道者。六位所顯則攝諸位也。乃至三德亦有六位。三德既備攝。六位寧不備收耶。其間則例自可知(云云)。所以作三番攝者。合帝慧王三義。

【現代漢語翻譯】現代漢語譯本諸天恭敬，護世讚歎，能令地獄諸河焦乾，乃至一切世間未曾有之事，悉皆出現，即是萬國朝會，多致利益之義。將此三義壓制十種三法門：苦道即法身，是貴義；煩惱即般若（智慧），是慧義；業即解脫，是朝會義。乃至法身之德即貴義，般若之德即慧義，解脫之德即朝會議。一一法門悉皆具備三義，一一法門皆是經王。既得此意，即論攝法。攝法有三：先攝法門，次攝經教，三攝六即位。初攝法門者：三道攝一切惑，三識攝一切解，三佛性攝一切因，三般若攝一切智，三菩提攝一切發心之行，三大乘攝一切發趣之位，三身攝一切佛果智德，三涅槃攝一切佛果斷德，三寶攝一切佛恩德，三德攝一切理。是為橫攝法門。第二攝教者：三道是三障，即三障是三解脫，攝不思議解脫《維摩詰經》（Vimalakirti Sutra）之教。三識攝《楞伽經》（Lankavatara Sutra）、《地持經》（Bodhisattvabhumi Sutra）、《攝大乘論》（Mahayana-samgraha）。三佛性攝《涅槃經》（Nirvana Sutra）。三般若攝《大品般若經》（Mahaprajnaparamita Sutra）等五時教。三菩提攝諸方等經。三大乘攝《法華經》（Lotus Sutra）。三身攝《華嚴經》（Avatamsaka Sutra）。三涅槃、三寶、三德等，皆攝《涅槃經》。此舉當道諸經，若是八萬法藏，皆應攝爾。第三攝位者：苦道有一切五陰，煩惱道有五住惑，業道有一切業。三道是三障，障覆六即位。若即三種之非道，通達三種之佛道者，六即位所顯則攝諸位也。乃至三德亦有六即位。三德既備攝六即位，寧不備收耶？其間則例自可知。所以作三番攝者，合帝、慧、王三義。

【English Translation】 English version The heavens respectfully attend, and the protectors of the world praise. It can cause the rivers in hell to dry up, and even unprecedented events in all the worlds appear completely. This is the court assembly of all nations, bringing about the meaning of great benefit. These three meanings subdue the ten kinds of threefold Dharma gates: the path of suffering is the Dharmakaya (Dharmakaya - the body of the Dharma), which is the meaning of nobility; affliction is Prajna (Prajna - wisdom), which is the meaning of wisdom; karma is liberation, which is the meaning of court assembly. Furthermore, the virtue of Dharmakaya is the meaning of nobility, the virtue of Prajna is the meaning of wisdom, and the virtue of liberation is the meaning of court assembly. Each and every Dharma gate fully possesses these three meanings; each and every Dharma gate is the king of sutras. Having grasped this meaning, we now discuss the comprehensive inclusion of the Dharma. There are three aspects to this inclusion: first, the inclusion of Dharma gates; second, the inclusion of scriptures and teachings; and third, the inclusion of the six identities. The first, the inclusion of Dharma gates: the three paths include all delusions; the three consciousnesses include all understandings; the three Buddha-natures include all causes; the three Prajnas include all wisdoms; the three Bodhis include all practices of aspiration; the three Great Vehicles include all stages of progress; the three bodies include all wisdom and virtues of the Buddha's fruition; the three Nirvanas include all cessation virtues of the Buddha's fruition; the three Jewels include all virtues of the Buddha's grace; and the three virtues include all principles. This is the horizontal inclusion of Dharma gates. The second, the inclusion of teachings: the three paths are the three obstacles, and these three obstacles are the three liberations, including the teaching of inconceivable liberation in the Vimalakirti Sutra. The three consciousnesses include the Lankavatara Sutra, the Bodhisattvabhumi Sutra, and the Mahayana-samgraha. The three Buddha-natures include the Nirvana Sutra. The three Prajnas include the five periods of teachings, such as the Mahaprajnaparamita Sutra. The three Bodhis include the Vaipulya Sutras. The three Great Vehicles include the Lotus Sutra. The three bodies include the Avatamsaka Sutra. The three Nirvanas, the three Jewels, and the three Virtues all include the Nirvana Sutra. These are examples of sutras belonging to their respective paths; if it concerns the eighty-four thousand Dharma treasures, all should be included in this way. The third, the inclusion of positions: the path of suffering includes all five skandhas; the path of affliction includes the five categories of delusion; and the path of karma includes all karmas. The three paths are the three obstacles, which obstruct and cover the six identities. If one, based on the three non-paths, penetrates the three Buddha-paths, then the manifestation of the six identities includes all positions. Furthermore, the three virtues also have the six identities. Since the three virtues comprehensively include the six identities, how could they not fully encompass them? The rest can be inferred accordingly. The reason for making these three kinds of inclusions is to combine the three meanings of Emperor, Wisdom, and King.

攝法門合貴義。攝教合慧義。攝位合王義。又攝法門是橫攝。攝位是豎攝。攝教是橫豎雙攝。統攝之義既明。經王之義顯矣。次觀心明經王者。觀心即中是貴義。觀心即空是慧義。觀心即假是朝會義。是為觀心中經王也。觀心論位者。眾生本有理性金光明。心但有名。即名字金光明。唸唸修觀即觀行金光明。觀心淳厚即相似金光明。會入法流即分證金光明。盡邊到底即是究竟金光明。若不修觀徒聞何益。如遙羨寶山。足不涉路。安可得乎。為此義故。須觀心一番令聞慧具足也。次釋通名者。如法華玄義中說(云云)。

第二辨體為三。一釋名。二引證。三料簡。

釋名者。體是質質是主質。何為主質之體。法身法性是經體質。若依義者法身為體質。若依文者法性為體質。法身法性只是異名。更非兩體。欲令易解是故雙題爾。法性語通。今以佛所游入法性為體質也(文云)。是時如來。游于無量甚深法性。過諸菩薩所行清凈。故知此體不與下地菩薩及二乘等共。非通法性也。但是佛所游入一切種智。以此為根本。無量功德共莊嚴之。種種眾行而歸趣之。言說問答共詮辨之。類眾星之環北辰。如萬流之宗東海。故以法身法性。為此經正體之主質也。故書家解。禮者體也。體有尊卑長幼。君父之體尊。臣子之體

【現代漢語翻譯】現代漢語譯本：攝法門包含尊貴的意義（貴義）。攝教包含智慧的意義（慧義）。攝位包含王者（王義）的意義。而且，攝法門是橫向的統攝，攝位是縱向的統攝，攝教是橫向和縱向的雙重統攝。統攝的意義既然明白了，經王的意義也就顯現了。其次，觀察心來明白經王，觀察心即是中道，是尊貴的意義。觀察心即是空性，是智慧的意義。觀察心即是假有，是朝會的意義。這就是觀察心中的經王。

觀察心來論述位次，眾生本自具有理性，如同金光明。心只是一個名稱，即是名字金光明。唸唸修習觀行，即是觀行金光明。觀心純熟深厚，即是相似金光明。會歸進入佛法之流，即是分證金光明。窮盡邊際到達終點，即是究竟金光明。如果不修習觀行，只是聽聞有什麼益處呢？如同遙遠地羨慕寶山，雙腳不踏上道路，怎麼能夠得到呢？爲了這個緣故，必須觀心一番，使聽聞和智慧都具足。

其次解釋通名，如《法華玄義》中所說（此處省略）。

第二，辨明體性分為三部分：一、解釋名稱；二、引用證據；三、簡別。

解釋名稱，體是本質，本質是主體。什麼作為主體之本質呢？法身（Dharmakaya，佛的法性之身）和法性（Dharmata，諸法的真實本性）是經的體性本質。如果依據意義來說，法身是體性本質。如果依據文句來說，法性是體性本質。法身和法性只是不同的名稱，並非兩個不同的體性。爲了容易理解，所以才雙重提出。法性這個詞語含義寬泛，現在以佛所游入的法性作為體性本質（經文說）：『這時如來，游于無量甚深法性，超過諸菩薩所行清凈。』所以知道這個體性不與下地菩薩以及二乘（聲聞和緣覺）等共同擁有，不是普通的法性。而是佛所游入的一切種智（Sarvajnana，佛陀所證悟的一切智慧）。以此作為根本，無量功德共同莊嚴它，種種眾行都歸向它，言說問答共同詮釋辨明它，如同眾星環繞北極星，如同萬千河流匯歸東海。所以用法身和法性，作為這部經正體的主體本質。所以書法家解釋說，禮是體，體有尊卑長幼，君父的體是尊貴的，臣子的體是

【English Translation】 English version: 'She Fa Men' (gathering of Dharma methods) contains the meaning of 'nobility' (Gui Yi). 'She Jiao' (gathering of teachings) contains the meaning of 'wisdom' (Hui Yi). 'She Wei' (gathering of positions/stages) contains the meaning of 'kingship' (Wang Yi). Furthermore, 'She Fa Men' is a horizontal gathering, 'She Wei' is a vertical gathering, and 'She Jiao' is a dual horizontal and vertical gathering. Since the meaning of gathering is clear, the meaning of 'Sutra King' is also revealed. Next, observe the mind to understand the Sutra King; observing the mind is the Middle Way, which is the meaning of nobility. Observing the mind is emptiness, which is the meaning of wisdom. Observing the mind is provisional existence, which is the meaning of assembly. This is observing the Sutra King in the mind.

Observing the mind to discuss the stages: sentient beings inherently possess rational nature, like the 'Golden Light' (Jin Guang Ming). The mind is just a name, which is the 'Name Golden Light'. Constantly cultivating observation, that is the 'Practice Golden Light'. When observing the mind is pure and profound, that is the 'Similar Golden Light'. Converging into the stream of Dharma, that is the 'Partial Realization Golden Light'. Exhausting the boundaries and reaching the end, that is the 'Ultimate Golden Light'. If one does not cultivate observation, what is the benefit of merely hearing? It is like admiring a treasure mountain from afar, without setting foot on the path; how can one obtain it? For this reason, one must observe the mind thoroughly, so that hearing and wisdom are complete.

Next, explaining the common name, as said in 'Profound Meaning of the Lotus Sutra' (omitted here).

Second, distinguishing the substance is divided into three parts: 1. Explaining the name; 2. Citing evidence; 3. Distinguishing.

Explaining the name: the substance is the essence, and the essence is the main substance. What serves as the essence of the main substance? The Dharmakaya (Dharmakaya, the Dharma body of the Buddha) and Dharmata (Dharmata, the true nature of all dharmas) are the essential substance of the Sutra. If based on meaning, the Dharmakaya is the essential substance. If based on the text, the Dharmata is the essential substance. Dharmakaya and Dharmata are just different names, not two different substances. To make it easier to understand, they are presented together. The term Dharmata is broad in meaning; now, the Dharmata that the Buddha enters is taken as the essential substance (the text says): 'At that time, the Tathagata dwelt in immeasurable and profound Dharmata, surpassing the purity practiced by all Bodhisattvas.' Therefore, it is known that this substance is not shared by lower-level Bodhisattvas and the Two Vehicles (Shravakas and Pratyekabuddhas), it is not ordinary Dharmata. Rather, it is the Sarvajnana (Sarvajnana, all-knowing wisdom of the Buddha) that the Buddha enters. Taking this as the foundation, immeasurable merits adorn it together, all kinds of practices converge towards it, and words and questions explain and clarify it together, like the stars surrounding the North Star, like all rivers flowing into the East Sea. Therefore, the Dharmakaya and Dharmata are used as the essential substance of this Sutra. Therefore, calligraphers explain that ritual is the substance, and the substance has hierarchy and seniority; the substance of the ruler and father is noble, and the substance of the minister and son is

賤。當知體禮之釋。與經法性意同。如來所游佛所護持。故知此體是貴極之法也。複次體是底義。窮源極底。理盡淵府光揚實際。乃名為底。釋論云。智度大海唯佛窮底。此與今經法性甚深意同。當知法性高深豎窮佛海。故以底義釋體也。複次體是達義。得此體意通達無壅。如風行空中自在無障礙。一切異名別說。皆與法性不相違背。釋論云。般若是一法佛說種種名。隨諸眾生類為之立異字。又云。若如法觀佛般若與涅槃。是三則相。其實無有異。此與今經法性無量意同。當知法性廣大無涯。橫收法界遍無所隔。故以達義釋體也。

二引證者。序品云。如來游于無量甚深法性。鬼神品云。若入是經即入法性。如深法性。二文既云深法性。即知簡異二乘菩薩所得法性也。空品云。故此尊經略而說之。說于空即如也。贊佛品云。知有非有本性空寂。當達此等。皆體之異名。悉會入法性。法是軌則性是不變。不變故常一。此常一法性諸佛軌則。故云法性為此經體也。

二料簡者。問法性定是空。為非是空。答法性過諸菩薩所行清凈。凈於四句不應以空有求之。雖非四句。或時赴緣作四句說之。文云。兩足世尊行處亦空。新本云。是第三身是真實有。又云。前二種身是假名有。又云。非有非無。此有四句。四門意

【現代漢語翻譯】現代漢語譯本：要知道，用『體』來解釋禮，與經中所說的法性意義相同。如來所遊歷、佛所護持的，因此可知這『體』是至高無上的法。再者，『體』是『底』的意思，窮究根源，直至最深處，道理完備，光揚實際，才可稱為『底』。《釋論》中說，佛的智慧如大海，唯有佛才能窮盡其底。這與本經所說法性甚深的意義相同。應當知道，法性高深，豎窮佛海，所以用『底』來解釋『體』。再者，『體』是『達』的意思，領悟了這個『體』的意義，就能通達無礙，如同風行於空中，自在無礙。一切不同的名稱和說法，都與法性不相違背。《釋論》中說，般若是同一法，佛爲了適應不同眾生的根器，而設立種種不同的名稱。又說，如果如法觀察，佛、般若與涅槃，這三者表面上有所不同，但實際上沒有差異。這與本經所說法性無量的意義相同。應當知道，法性廣大無邊，橫向涵蓋整個法界，普遍而無阻隔，所以用『達』來解釋『體』。二、引證：序品中說，『如來游于無量甚深法性』。鬼神品中說，『若入是經，即入法性，如深法性』。這兩處經文都提到『深法性』，由此可知，這與二乘（聲聞、緣覺）和菩薩所證得的法性有所不同。空品中說，『故此尊經略而說之，說于空即如也』。贊佛品中說，『知有非有本性空寂，當達此等，皆體之異名，悉會入法性。』法是軌則，性是不變。不變所以常一。這常一的法性是諸佛的軌則，所以說法性是這部經的『體』。三、簡別：問：法性一定是空嗎？還是非空？答：法性超越了菩薩所行的清凈境界，清凈到無法用四句（有、無、亦有亦無、非有非無）來尋求。雖然無法用四句來描述，但有時爲了適應因緣，也會用四句來表達。經文中說，『兩足世尊行處亦空』。新譯本中說，『是第三身是真實有』。又說，『前二種身是假名有』。又說，『非有非無』。這裡就出現了四句，四種不同的表達方式。

【English Translation】 English version: Know that the explanation of 'Ti' (體, essence) is the same in meaning as the Dharma-nature (法性, Dharmata) mentioned in the Sutra. That which the Tathagata (如來, Thus Come One) roams and the Buddhas protect and uphold, therefore know that this 'Ti' is the supreme Dharma. Furthermore, 'Ti' means 'bottom' (底, di), to exhaust the source to the very bottom, the principle is complete, illuminating the actual reality, then it can be called 'bottom'. The Shastra (釋論, Commentary) says, 'The wisdom of the Buddha is like a vast ocean, only the Buddha can exhaust its bottom.' This is the same in meaning as the profound Dharma-nature in this Sutra. It should be known that the Dharma-nature is high and profound, vertically exhausting the Buddha-sea, therefore the meaning of 'bottom' is used to explain 'Ti'. Furthermore, 'Ti' means 'thoroughly understand' (達, da), to attain the meaning of this 'Ti' is to thoroughly understand without obstruction, like the wind moving in the sky, free and unobstructed. All different names and different explanations are not contrary to the Dharma-nature. The Shastra says, 'Prajna (般若, wisdom) is the same Dharma, the Buddha speaks of various names, according to the types of beings, different words are established for them.' It also says, 'If one observes the Buddha, Prajna, and Nirvana (涅槃, extinction) according to the Dharma, these three are similar in appearance, but in reality, there is no difference.' This is the same in meaning as the immeasurable Dharma-nature in this Sutra. It should be known that the Dharma-nature is vast and boundless, horizontally encompassing the entire Dharma-realm, universally without separation, therefore the meaning of 'thoroughly understand' is used to explain 'Ti'. 2. Evidence: The Preface Chapter (序品, Xu Pin) says, 'The Tathagata roams in the immeasurable and profound Dharma-nature.' The Ghosts and Spirits Chapter (鬼神品, Guishen Pin) says, 'If one enters this Sutra, one enters the Dharma-nature, like the profound Dharma-nature.' Both passages mention 'profound Dharma-nature', from this it is known that this is different from the Dharma-nature attained by the Two Vehicles (二乘, Er Cheng) (Shravakas (聲聞, shengwen) and Pratyekabuddhas (緣覺, yuanjue)) and Bodhisattvas (菩薩, Pusa). The Emptiness Chapter (空品, Kong Pin) says, 'Therefore, this honored Sutra is briefly spoken, speaking of emptiness is thus.' The Praising the Buddha Chapter (贊佛品, Zanfo Pin) says, 'Knowing that existence is non-existence, the original nature is empty and still, one should understand these, all are different names of 'Ti', all converge into the Dharma-nature.' Dharma is the standard, nature is unchanging. Unchanging, therefore it is always one. This always one Dharma-nature is the standard for all Buddhas, therefore it is said that Dharma-nature is the 'Ti' of this Sutra. 3. Differentiation: Question: Is Dharma-nature definitely emptiness, or is it non-emptiness? Answer: Dharma-nature transcends the pure realm practiced by Bodhisattvas, so pure that it should not be sought with the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence). Although it cannot be described with the four phrases, sometimes to adapt to conditions, it is expressed with the four phrases. The text says, 'The place where the Two-Footed World Honored One walks is also empty.' The new translation says, 'It is the Third Body, it is truly existent.' It also says, 'The first two bodies are nominally existent.' It also says, 'Neither existent nor non-existent.' Here, the four phrases appear, four different ways of expression.

也。門乃有四悟理非數。佛示人無諍法。不應執此相競。舊本明空新本明有以體達義釋之。二文不乖即此意也。

第三明宗者。宗謂宗要也。說者或以果為宗。或以因為宗。或雙用因果為宗。今尋壽量品。雖明施食不殺之因。乃將因擬果。果是正意。三身份別品。雖復問因。佛答三身還是果為正意。今此意但用佛果為宗。何者法性常體甚深微妙。若欲顯之非果不克。當知果是顯體之樞要。如提綱目整。則以果為宗。意在此也。更附經重顯此義。文云。釋迦如來所得壽命。釋迦是果。人壽量是果法。果人克果法冥乎法性。法性既非有非無。非常非無常。果人果法亦非常非無常。法性既能常能無常。果人果法亦能常能無常。四佛釋疑。舉山斤海滴地塵空界。無能算計。知其數量。明其能常八十滅度是能無常。此見八十滅度之無常。不能計校其常。尚不能知其常焉。能知其非常非無常。若不約果此義難明。既舉果冥理顯體義彰。以果為宗其義如是又說果義不同。或約無上菩提智德明果。或約大般涅槃斷德明果。若舉智德眾善溥會。任運知有斷德。若舉斷德諸惡永盡。任運知有智德。互舉一邊不可偏執也。今經舉壽量明果。壽量是果報。果報語總。總于智斷。智斷亦總果上三身果。上三身既與法性冥。法性非常非無常。

三身亦非常非無常。法性既能常能無常。三身亦能常能無常。若能無常即化身壽命也。對無常而論常。能常即報身壽命也。報化與法性冥。法性既非常非無常。不可算數。報化亦非常非無常。不可算數。云何見跡短。而言佛壽定短。此不識果能顯體之意。又如佛非鹿馬能現鹿馬。鹿馬定是佛耶。鹿馬是佛化所為。非佛身也。法效能長短。長短非法性也。若見此意。果能顯體常義亦成。非常非無常義亦成。無常義亦成。果為宗要義亦成。若不爾者。諸義皆不成。舊用山斤海滴之文是無常。謂虛空分界是虛空無為。復引捨身品中求常樂住處者。是三無為為常。無生死故為樂也。皆以小意曲解大乘。如此解者一切皆不成。非宗要也。

第四明用。用謂力用也。滅惡生善為經力用。滅惡故言力。生善故言用。滅惡故言功。生善故言德。此皆偏舉具論畢備也。夫一切種智是果上之德。果智由於無量功德之所莊嚴。滅除諸苦與無量樂。苦是惡業果。貪恚癡是惡因。惡因不除果不得謝。聖人意先令滅惡因。故懺悔品居先。樂是善果懺贊是因。懺罪贊聖惡滅善生。故讚歎品居后。亦是互舉爾。將此勝用莊嚴果智。智備體顯。體顯名金。果備名光。力成名明。益他曰教也。但懺品滅惡非不生善。贊品生善非不滅惡。互說一邊爾。空

【現代漢語翻譯】現代漢語譯本：三身（佛的三種身，即法身、報身、化身）也不是常，也不是無常。法性（諸法的真實本性）既然能常也能無常，三身也能常也能無常。如果能無常，那就是化身（佛為度化眾生而顯現的應化之身）的壽命。針對無常而言的常，那就是報身（佛修行功德圓滿所感的莊嚴身）的壽命。報身、化身與法性相冥合，法性既然不是常也不是無常，不可計數，報身、化身也不是常也不是無常，不可計數。為什麼見到示現的短暫跡象，就說佛的壽命一定短呢？這是不認識果能顯現本體的道理。又如佛不是鹿馬，卻能顯現鹿馬，鹿馬一定是佛嗎？鹿馬是佛的化身所為，不是佛的真身。法效能夠有長短，長短不是法性本身。如果明白這個道理，果能顯現本體的常義也就成立，非常非無常的意義也成立，無常的意義也成立，以果為宗要的意義也成立。如果不是這樣，各種意義都不能成立。舊的說法引用山斤海滴的文字來說明無常，認為虛空有分界就是虛空無為（沒有造作，自然而然）的道理。又引用捨身品中尋求常樂住處的人，認為三無為（擇滅無為、非擇滅無為、虛空無為）是常，沒有生死所以是樂。這些都是用小的見解曲解大乘佛法。這樣解釋，一切都不能成立，不是宗要的意義。

第四是說明作用。作用是指力量和作用。滅除惡業，生出善業，是經的力量和作用。滅除惡業所以說是『力』，生出善業所以說是『用』。滅除惡業所以說是『功』，生出善業所以說是『德』。這些都是偏舉一方面的說法，全面來說是具備完備的。一切種智（佛所證得的智慧）是果位上的功德。果智是由於無量功德所莊嚴。滅除各種痛苦，給予無量快樂。痛苦是惡業的果報，貪嗔癡是惡業的因。惡因不除，果報就不能停止。聖人的意思是先要滅除惡因，所以懺悔品放在前面。快樂是善果，懺悔和讚歎是善因。懺悔罪業，讚歎聖人，惡業滅除，善業生起，所以讚歎品放在後面。這也是互相舉例而已。用這種殊勝的作用來莊嚴果智，智慧完備，本體顯現。本體顯現叫做『金』，果報完備叫做『光』，力量成就叫做『明』，利益他人叫做『教』。但是懺悔品滅除惡業並非不生出善業，讚歎品生出善業並非不滅除惡業，只是互相說明一方面而已。空

【English Translation】 English version: The three bodies (Trikaya: Dharmakaya, Sambhogakaya, and Nirmanakaya) are neither permanent nor impermanent. Since Dharmata (the true nature of all dharmas) can be both permanent and impermanent, the three bodies can also be both permanent and impermanent. If it can be impermanent, that is the lifespan of the Nirmanakaya (the manifested body of the Buddha to liberate beings). The permanence spoken of in relation to impermanence is the lifespan of the Sambhogakaya (the reward body of the Buddha). The Sambhogakaya and Nirmanakaya merge with Dharmata. Since Dharmata is neither permanent nor impermanent and cannot be calculated, the Sambhogakaya and Nirmanakaya are also neither permanent nor impermanent and cannot be calculated. Why, upon seeing a short trace of manifestation, do you say that the Buddha's lifespan is definitely short? This is not understanding the principle that the fruit can reveal the essence. Furthermore, just as the Buddha is not a deer or a horse but can manifest as a deer or a horse, is the deer or horse necessarily the Buddha? The deer or horse is what the Buddha's manifestation does, not the Buddha's true body. Dharmata can have length and shortness, but length and shortness are not Dharmata itself. If you understand this principle, the meaning of the fruit revealing the essence of permanence is also established, the meaning of neither permanent nor impermanent is also established, the meaning of impermanence is also established, and the meaning of taking the fruit as the essential principle is also established. If it is not so, all meanings cannot be established. The old saying uses the words 'mountain catty, sea drop' to illustrate impermanence, considering that the division of space is the principle of unconditioned space (uncreated, natural). It also quotes those who seek a place of constant joy and abiding in the chapter on self-sacrifice, considering the three unconditioned states (cessation through discrimination, cessation without discrimination, and space) as permanent, and joy because there is no birth and death. These are all small-minded interpretations of Mahayana Buddhism. With such interpretations, everything cannot be established and is not the essential principle.

Fourth is explaining the function. Function refers to power and effect. Eradicating evil and generating good is the power and effect of the sutra. Eradicating evil is called 'power,' and generating good is called 'effect.' Eradicating evil is called 'merit,' and generating good is called 'virtue.' These are all partial examples; comprehensively speaking, they are fully equipped. Omniscience (the wisdom attained by the Buddha) is the virtue on the fruit position. Fruit wisdom is adorned by immeasurable merits. It eradicates all suffering and gives immeasurable joy. Suffering is the result of evil karma, and greed, anger, and ignorance are the causes of evil. If the causes of evil are not removed, the results cannot cease. The intention of the sages is to first eradicate the causes of evil, so the repentance chapter is placed first. Joy is the good result, and repentance and praise are the good causes. Repenting of sins and praising the sages, evil is eradicated and good is generated, so the praise chapter is placed later. This is also just giving mutual examples. Using this supreme function to adorn the fruit wisdom, when wisdom is complete, the essence manifests. The manifestation of the essence is called 'gold,' the completeness of the fruit is called 'light,' the accomplishment of power is called 'brightness,' and benefiting others is called 'teaching.' However, the repentance chapter eradicates evil but does not not generate good, and the praise chapter generates good but does not not eradicate evil; they are just mutually explaining one aspect. Emptiness.

品雙導。懺不得空惡不除滅。贊不得空善不清凈。文云。一切種智而為根本。即其義也。四王品已下。護經使宣通還是生善。攘災令去還是滅惡。攝此諸文。故言以滅惡生善為用也。

第五判教相者。舊明。此經非會三。非褒貶非無相。不列同聞眾。不在五時次第而明常住者。是偏方不定教。是義不然。若不列同聞非次第者。列同聞眾應是次第。鴦掘摩羅列同聞。與眾經不異。論褒貶與維摩意同。論家何故不預次第。若列眾不列眾皆非次第者。亦應列眾不列眾俱是次第(云云)。若言未應明常而明常。是偏方不定者。陀羅尼云。王舍城波羅奈祇陀林三處與聲聞記。此亦是未應會三而會三。得為次第。未應明常而明常。何故不定耶。又法華般若凈名方等。咸論常住得是次第。此經明常獨居不定何耶。又一師言。此經與法華同。是第四時。山斤海滴與塵沙義齊故。是義不然。新本云。舍利繫縛色。如來常住身無有舍利事。何得山海而翳金光。塵沙而蔽寶所。真諦三藏云。此經是法華之後涅槃之前。九十日說。引涅槃云。佛告波旬。卻後三月吾當涅槃。信相聞斯故知八十應滅。是義亦不然。唱滅之旨非獨告魔定在三月。法華云。如來不久當般涅槃。普賢觀亦云。當般涅槃。諸經唱滅非但一文。何必九十日耶。縱令三月

。為屬第四時。為屬第五時。若屬第四時。法華已舍方便。此中何得更許三乘同懺。若屬第五時。何得復言在前三月。進退無據兩楹不攝(云云)。今既不同舊。若為判教。若安無相而時異。若入會三而未別案。下文云。曾聞過去空閑之處。有一比丘。讀誦如是方等大乘。既言方等豈非文耶方等之教通於三乘。新本云。欲生人天。欲得四果支佛。欲得佛。皆應懺悔滅除業障。安處方等其義無疑。而難者言。新本云。法界無異乘。此害於通義。然方等滿字通別通圓。此旨非妨。難者以不列同聞為疑。胡本尚多。何必止四卷七軸。或其文未度爾。如此斟酌五味明義。則第三生酥攝。若四藏明義則雜藏攝。四教明義則通教攝。通教之中即得論帶別明圓也。

金光明經玄義卷下

【現代漢語翻譯】現代漢語譯本：屬於第四時，還是屬於第五時？如果屬於第四時，《法華經》（Lotus Sutra）已經捨棄了方便法門，這裡怎麼還能允許三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）共同懺悔？如果屬於第五時，又怎麼能說是在前三個月？進退兩難，沒有依據，無法自圓其說（云云）。現在既然和以前不同，要如何判別教義？如果安立無相之理但時間不同，如果歸入會三歸一但還沒有明確區分。下文說：『曾經聽說過去在空閑的地方，有一位比丘（bhikṣu，和尚）讀誦這樣的方等大乘經典。』既然說是方等，難道不是指《方等經》嗎？方等教義貫通三乘。新譯本說：『想要生於人天，想要獲得四果（sotāpanna，須陀洹；sakṛdāgāmin，斯陀含；anāgāmin，阿那含；arhat，阿羅漢），支佛（Pratyekabuddha，辟支佛），想要成佛，都應該懺悔滅除業障，安住于方等經典之中。』這個意義是毫無疑問的。而提問者說：『新譯本說，法界沒有差異之乘。』這損害了貫通之義。然而方等經典既有滿字、通、別、圓的含義，這個主旨並沒有妨礙。提問者因為沒有列出共同聽聞者而感到疑惑。胡本（指從西域傳來的梵文版本）尚有很多，何必只侷限於四卷七軸？或許是經文還沒有傳到。如此斟酌五味（乳、酪、生酥、熟酥、醍醐）來闡明義理，那麼就屬於第三時生酥的範疇。如果用四藏（sūtra，經藏；vinaya，律藏；abhidharma，論藏；雜藏）來闡明義理，那麼就屬於雜藏的範疇。如果用四教（藏教、通教、別教、圓教）來闡明義理，那麼就屬於通教的範疇。在通教之中就可以討論帶別顯圓的道理了。

《金光明經玄義》卷下

【English Translation】 English version: Does it belong to the fourth period or the fifth period? If it belongs to the fourth period, the Lotus Sutra has already abandoned expedient means. How can it still allow the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to repent together here? If it belongs to the fifth period, how can it be said to be in the first three months? It's a dilemma, without basis, and cannot be justified (etc.). Now that it is different from the past, how should the teachings be judged? If the principle of non-form is established but the time is different, if it is included in the convergence of the Three Vehicles but has not yet been clearly distinguished. The following text says: 'I once heard that in a secluded place in the past, there was a bhikṣu (monk) who recited such Vaipulya Mahāyāna scriptures.' Since it is said to be Vaipulya, doesn't it refer to the Vaipulya Sutra? The Vaipulya teachings penetrate the Three Vehicles. The new translation says: 'Those who wish to be born in the realms of humans and gods, those who wish to attain the Four Fruits (sotāpanna, sakṛdāgāmin, anāgāmin, arhat), Pratyekabuddhas, and those who wish to become Buddhas should all repent and eliminate karmic obstacles, and abide in the Vaipulya scriptures.' This meaning is undoubtedly correct. However, the questioner says: 'The new translation says that there is no different vehicle in the Dharmadhātu.' This harms the meaning of penetration. However, the Vaipulya scriptures have the meanings of full-word, common, distinct, and perfect, and this main point is not hindered. The questioner is doubtful because the common listeners are not listed. There are still many foreign versions (referring to Sanskrit versions from the Western Regions), so why limit it to four volumes and seven axes? Perhaps the text has not yet been transmitted. If we carefully consider the five flavors (milk, curd, raw butter, cooked butter, ghee) to clarify the meaning, then it belongs to the category of raw butter in the third period. If we use the Four Piṭakas (sūtra, vinaya, abhidharma, miscellaneous) to clarify the meaning, then it belongs to the category of miscellaneous Piṭaka. If we use the Four Teachings (Tripiṭaka teaching, shared teaching, distinct teaching, perfect teaching) to clarify the meaning, then it belongs to the category of shared teaching. Within the shared teaching, we can discuss the principle of revealing the perfect through the distinct.

The Profound Meaning of the Golden Light Sutra, Scroll 2