---
title: "金光明經文句新記 · 釋讚佛品第十八"
description: "宋代僧人从义所撰《金光明经文句新记》是对天台宗智顗大师《金光明经文句》的注疏。本书以天台教观体系深入阐释《金光明经》的义理，涵盖法性思想、忏悔法门及护国护法理念。其内容兼具宗教实践与哲学思辨，反映了宋代天台宗对经典的继承与发展。该注疏不仅有助于理解经文深意，更在天台典籍中占有重要地位，是研究《金光明经》及宋代佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwvvlrj01wvik04kkrs60ss"
---

### 釋讚佛品

> Praise of the Buddha Chapter

初釋品題，為二：初正釋，又為二：初大師釋。三番菩薩者，初番無量諸菩薩，次番信相菩薩，三番菩提樹神。而言菩薩者，若據諸經列眾，而菩提樹神必屬八部交雜眾收。然約迹說，雖是八部雜眾所收，從本乃是大權菩薩，況復菩薩形不撿節、迹不定處，是故樹神名為菩薩也。一佛世尊者，釋迦如來也。能所合標故言讚佛品者，讚字兼能所，佛字但在所，而能所兼舉，故言合標也。次章安釋。三番菩薩是能讚、一佛是所讚，不異上文大師所釋。一佛是能讚、三番是所讚者，下文既云爾時世尊從三昧起，以微妙音而讚歎言：樹神善女！既讚樹神，可以例於信相菩薩及諸菩薩，是故一佛却為能讚，三番菩薩復成所讚。三番是當佛等者，釋疑也。或有疑云：若謂一佛是能讚、三番菩薩是所讚者，是則應云讚菩薩品，何故謂之讚佛品邪？故此釋云三番菩薩是當來佛，故品題云讚佛品也。皆是能讚者，初則三番菩薩為能讚，次則一佛為所讚也。皆是佛者，初則所讚是現在一佛，次則所讚是當來諸佛，既能所互通、當現兼攝，是故題言讚佛品也。

> Now, let me explain the title of this chapter. This explanation has two parts: the first is a direct explanation, which itself has two parts. The first part is the explanation given by the Great Master. The "three groups of bodhisattvas" are: first, the countless bodhisattvas; second, the bodhisattva named Believing Sign (Xinxiang); and third, the bodhisattva known as the Sacred Tree Spirit. Why are they called bodhisattvas? According to the assembly lists in various scriptures, the Sacred Tree Spirit would normally be classified among the eight classes of beings (deities, nagas, etc.) that make up a mixed group. However, if we speak in terms of their manifestations, although they appear within that mixed category of eight classes, in their true nature they are great and mighty bodhisattvas. Moreover, bodhisattvas do not adhere to fixed forms or stay in one place. For this reason, the Tree Spirit can be called a bodhisattva. The "one World-Honored One" refers to Shakyamuni Tathagata. Since both the one who praises and the one being praised are indicated together, this chapter is called "Praising the Buddha." The word "praising" includes both the one who praises and the one praised, while the word "Buddha" refers only to the object being praised. Since both are brought together, it is called "combined indication." Next is the explanation by Zhang'an (the second patriarch). The three groups of bodhisattvas are the ones who praise, and the one Buddha is the one praised—this does not differ from the Great Master's explanation above. But when we say the one Buddha is the one who praises and the three groups are the ones being praised, we find support in the text below, where it says: "At that time, the World-Honored One arose from meditative absorption and, with a subtle and wonderful voice, praised, saying: 'Tree Spirit, virtuous woman!'" Since he praised the Tree Spirit, we can infer he also praised the Believing Sign bodhisattva and all the other bodhisattvas. Therefore, the one Buddha is the one who praises, and the three groups of bodhisattvas become the ones praised. The statement that the three groups are "future Buddhas" addresses a doubt. Someone might wonder: "If we say the one Buddha is the one who praises and the three groups of bodhisattvas are the ones praised, then shouldn't this chapter be called 'Praising the Bodhisattvas'? Why call it 'Praising the Buddha'?" The explanation resolves this: the three groups of bodhisattvas are future Buddhas, so the title can appropriately say "Praising the Buddha." The statement that "all are praisers" means: initially the three groups of bodhisattvas are the praisers, and then the one Buddha becomes the one praised. The statement that "all are Buddhas" means: first, the one praised is the present Buddha; then, the one praised is the future Buddhas. Since the praiser and the praised can interchange, and both present and future Buddhas are encompassed, the title says "Praising the Buddha Chapter."

次第下。次明來意。中云大體大智大用者，法性體具甚深無量名為大體，智亦稱之故名大智，智與體冥能起大用故名大用。若三一異體名為隔別，若三一同體名為圓妙也。令力政切亦善也。初中後者，序正流通也。稱揚教者，諸菩薩云如來所說第一深義，樹神亦云甚深妙法妙寶經典，即讚教也。

> \[Continue from the previous passage.\] Next, we explain the purpose of this section. When it says "great essence, great wisdom, and great function," it means that the essence of reality (Dharma-nature) inherently possesses profound and immeasurable qualities, which is called "great essence." Wisdom that corresponds to this is called "great wisdom." When wisdom and essence are in harmony, they give rise to great functions, hence "great function." If the three are considered separate and distinct, this is called "separation." If they are unified as one, this is called "perfect and wondrous." The text also praises this as good. The "beginning, middle, and end" refer to the introduction, main body, and dissemination of the teaching. When it praises the teaching, the bodhisattvas say that what the Thus-Come One has spoken is the foremost profound meaning, and the tree spirit also says it is a profoundly wondrous Dharma, a precious and wonderful scripture—this is praising the teaching.

此文為一下，次釋品。文又為二：初標科；一經家下，次隨釋。文為二：初經家敘。陳列讚眾從此至彼，但是稱讚今佛釋迦，非謂讚彼山王如來。若義淨譯最勝王云：十方世界無量菩薩，各從本土謂靈鷲山，至世尊所合掌讚歎。應知今經是從此至彼，最勝王經是從彼至此。總而言之，但是顯於菩薩之數多耳。

> This text is presented in two parts. The first part outlines the structure; the second, following the phrase "the scripture author says," provides the detailed explanation. The second part itself has two sections: first, the scripture author's introduction. The passage describes bodhisattvas gathering from all directions to praise the present Buddha, Shakyamuni—not the Thus Come One of Mountain King mentioned elsewhere. In Yijing's translation of the \*Sutra of the Most Excellent King\*, it says: "Immeasurable bodhisattvas from the ten directions, each from their own lands, came to Vulture Peak, approached the World-Honored One, and with palms pressed together, praised him." It should be understood that in this sutra, they come "from there to here," while in the \*Most Excellent King Sutra\*, it is "from here to there." In general, both merely emphasize the great number of bodhisattvas.

次釋正說偈，文為三：初正釋，文為二：大師釋，又為二：初標科。言合者，三番菩薩說偈共合，總有六十五行半也。次從一二十行下隨釋，文為三：初釋諸菩薩說六種清淨者，若依現文，從其音下自列六重，若最勝王則云八種，故彼經云八種微妙應群機起，超勝迦陵頻伽等。言八種者，法界次第云：一極好、二柔輭、三和適、四尊慧、五不女、六不誤、七深遠、八不竭。迦陵頻伽此云好聲鳥，故以比於佛音聲耳。盡津忍切思音伺然諸菩薩讚如來相好文句不解釋者，以前讚歎品具明生身尊特法身之義故也。意令學者準例可知，故不煩辭耳。次二十七行下釋信相說，初經家敘中云即於此王城耆山法會也。次正說偈中云如日千光等者，四明云若據生身皆有齊限，如云身光面各一丈，今云如日十光乃至悉能遠照無量佛土，故知信相昔為龍尊讚佛尊特，發願未來得值釋迦，今日所讚豈忘其本？是則大相小相皆寄尊特而讚也云云。今問：若爾，何故不許龍尊所讚圓光一尋能照無量十方國土等對於生身及以尊特？且圓光一尋豈非生身有齊限乎？能照無量十方國土等豈非尊特乎？既自立云生身丈光皆有齊限，又云大小無非尊特，不亦矛盾乎？若謂千光照無量土名為尊特，何故不許放光現尊勝乎？三、二十八行半下，釋樹神說。初經家先敘，次正說。偈中云如優曇者，此云瑞應，又云靈瑞，三千年一現，現則金輪王出。大海減少，金輪路現，此華乃生作金輪王之先兆也。然金輪易值，佛出難遇，故且以優曇時現喻於世尊時出耳。又泥洹經云：閻浮提內有尊樹王，名優曇鉢羅，有實無華。優曇鉢樹若乃有華，世則有佛。四明至此方乃委明性相二空，亦猶他人至勸發品方引觀經明三七日修行之相云云。若準合部經文，但齊快說是言，是則但有二十七行半偈。今云二十八行半者，則快說是言下更有一切眾生等一偈，最勝王經亦乃有之。故彼經云：一切有情若得聞者，皆入甘露無生法門。言樹神說者，且通言之耳，實樹神但說二十五行半也。以最後三行乃是佛從三昧而起讚歎之辭耳。注云云者，令作此示之也。若準合部及最勝王讚佛品，後更有付囑品。今既釋懺本，故但有一十八品耳。

> Now I will explain the verses, and this explanation has three parts. The first is the direct explanation, which itself is divided into two. The first part is the Master's commentary, also divided into two. First, marking the structure. Regarding the term "combined," it refers to the verses spoken by the three groups of bodhisattvas coming together, totaling sixty-five and a half lines. Next, from "one to twenty lines and below," the explanation follows, also in three parts. First, explaining the six kinds of purity spoken by the bodhisattvas. According to the current text, from "their sound" onward, six levels are listed. The most noble king scripture, however, speaks of eight kinds. That sutra mentions eight subtle sounds that respond to various beings, surpassing even the kalaviṅka bird. Regarding the eight kinds, the "Gradual Sequence of the Dharma Realm" states: first, supremely fine; second, soft and gentle; third, harmonious and fitting; fourth, noble and wise; fifth, not feminine; sixth, not mistaken; seventh, profound and far-reaching; eighth, inexhaustible. Kalaviṅka, translated as "fine-voiced bird," is used as a comparison for the Buddha's voice. As for why the bodhisattvas' verses praising the Buddha's excellent marks are not explained here, it is because the earlier chapter on praise already clarified the meaning of the physical body, the superior body, and the Dharma body. The intent is for learners to understand by analogy, so no lengthy explanation is needed. Next, from "twenty-seven lines" onward, the explanation covers what Faithful Sound said. In the introduction by the narrator, it says this took place at the Dharma assembly on Vulture Peak in this royal city. In the main verses, where it says "like the sun with a thousand lights," the Fourth Bright Master notes that the physical body has limits, such as a body light and face light of one fathom each. Here it says "like the sun with ten thousand lights, even illuminating countless Buddha lands without bound," showing that Faithful Sound, who in a past life praised the Buddha's superior body as the dragon lord, vowed to meet Śākyamuni in the future. How could today's praise forget that original vow? Thus both the great and small marks are praises directed at the superior body. Now I ask: if that is so, why not allow the dragon lord's praise of the circular halo one fathom wide to illuminate countless ten-direction lands, relating to both the physical body and the superior body? For is not the one-fathom circular halo part of the physical body's limits? And is not illuminating countless ten-direction lands the superior body's quality? Having established both that the physical body's halo of one fathom has limits and that great and small marks are all of the superior body, is this not contradictory? If saying a thousand lights illuminate countless lands is called the superior body, why not allow radiating light to manifest the superior marks? Third, from "twenty-eight and a half lines" onward, the explanation covers the tree spirit's teaching. The narrator first introduces it, then the main verses. In the verses, where it says "like the udumbara," this refers to an auspicious sign, also called a spiritual omen. It blooms once every three thousand years, and when it blooms, a wheel-turning king of gold appears. As the great ocean recedes, revealing the path for the golden wheel, this flower arises as a precursor to that king. Yet encountering a golden wheel is easier than meeting a Buddha, so the udumbara's rare blooming is used as a simile for the Buddha's rare appearance in the world. Also, the Nirvāṇa Sutra says that within Jambudvīpa there is a supreme tree king called the udumbara, which bears fruit but no flowers. Should the udumbara tree ever bloom, a Buddha will appear in the world. Only at this point does the Fourth Bright Master fully clarify the emptiness of both conditioned dharmas and their true nature, just as others, at the chapter urging the practice, cite the Contemplation Sutra to explain the twenty-one days of cultivation. If we follow the combined sutra text, the passage ends at "quickly proclaim these words," giving only twenty-seven and a half lines of verses. The present text says twenty-eight and a half lines because after "quickly proclaim these words," there is one additional verse: "all sentient beings, if they hear this..." This verse also appears in the most noble king scripture, which says: "All sentient beings, if they hear it, all enter the deathless gate of non-arising dharmas." Regarding the tree spirit's teaching, this is a general statement. In truth, the tree spirit only spoke twenty-five and a half lines, for the last three lines are the Buddha's own words of praise spoken after emerging from concentration. The note "continue" indicates that such is to be shown here. If we follow the combined sutra and the most noble king scripture's chapter on praise, there is also a later chapter on entrustment. Since the present text explains the basis for repentance, it contains only eighteen chapters.

次章安釋，文為二：初約能所互通釋，準前可知。又是下次約印成讚教釋者，讚教是口豈無於身？故序品來既乃快說體智用三以為菩薩修行妙因，是故上文捨身品內有佛果身禮於因身，以由因身能修妙因成於果身，故得果身禮於因身也。今文有佛讚大懺大讚者，四明云即前懺悔讚歎兩品，佛讚大懺、佛讚大讚也。今問：若爾，則是上文有佛讚大懺大讚耳，何故云今文有佛讚大懺大讚邪？今謂文句上卷釋序品中敘述文云若聞懺悔執持在心，是上善根諸佛所讚，是敘下文讚佛一品。所以然者，以諸菩薩聞於懺悔執持在心，是為最上微妙善根，故名大懺也。復能讚歎釋迦，故名大讚也。是故佛從三昧而起，讚於樹神并諸菩薩，即是今文有佛讚於大懺大讚也。文義照然，千何不見妄為之說？言能請者，即指經云唯願慈悲為我現身也。言能說者，通指樹神所說偈讚也。言能聽者，亦通指於樹神能聽此經典也。言能行者，即指經云我常修行也。既云修行，豈非大懺乎？又復樹神於授記品及捨身品皆請皆說，鬼神品等皆聽皆行，故云能請能說能聽能行也。故知此等通是快說，故佛讚云快說是言也。快者，稱心也，喜可也。故知乃是果人讚於因菩薩也。樹神既爾，諸菩薩等豈不然哉？故此乃是果口讚於因人之口也。其義明顯，故云孱士限切，正作𠊩，書傳云現也，說文云具也。然身口既爾，意可準知，故云果意讚因意，任運例成也。以樹神云我今不疑佛所行處，故知佛讚亦有果意讚於因意，令如此說，故注云云也。

> This commentary by Ciyun explains the text in two parts: first, it explains the mutual interaction between the subject and object, as we already know from the previous passage. Second, it explains how the Buddha's praise serves to confirm and extol the teaching. Since praise involves speech, how could it not also involve the body? Therefore, when the previous chapter on "Renouncing the Body" arrived, it was indeed a joyful exposition of the three aspects—essence, wisdom, and function—as the wonderful causes of a bodhisattva's spiritual practice. Thus, in the earlier passage on renouncing the body, there is the Buddha's physical body paying homage to the causal body. Because the causal body is able to cultivate the wonderful cause and accomplish the fruit body, the fruit body thereby pays homage to the causal body. In the present text, there is the Buddha praising the Great Repentance and the Great Praise. According to Siming, these refer to the two preceding chapters on repentance and praise—the Buddha's praise of the Great Repentance and the Buddha's praise of the Great Praise. Now one might ask: if so, then the earlier text already contains the Buddha's praise of the Great Repentance and the Great Praise—why does it say that the present text contains the Buddha's praise of the Great Repentance and Great Praise? I now say: in the first volume of the commentary on the text, explaining the introductory chapter, it states: "If one hears of repentance and holds it in the mind, this is the superior good root praised by all Buddhas." This is introducing the chapter that follows, where the Buddha is praised. Why is this so? Because when all bodhisattvas hear of repentance and hold it in the mind, this constitutes the most supreme and subtle good root—hence it is called the Great Repentance. Furthermore, they are able to praise Shakyamuni—hence it is called the Great Praise. Therefore, when the Buddha rises from samadhi and praises the tree spirit and all bodhisattvas, this indeed is the present text containing the Buddha's praise of the Great Repentance and the Great Praise. The textual meaning is perfectly clear—how can one fail to see this and instead make arbitrary claims? As for "being able to request," this refers to the sutra's words: "Out of compassion, please appear before me." As for "being able to speak," this broadly refers to the verses of praise spoken by the tree spirit. As for "being able to listen," this also broadly refers to the tree spirit's ability to listen to this sutra. As for "being able to practice," this refers to the sutra's words: "I constantly practice." Since it says "practice," is this not the Great Repentance? Moreover, the tree spirit, in the chapter on prophesy and the chapter on renouncing the body, both requests and speaks; and in the chapters on spirits and other such topics, both listens and practices. Hence it is said: able to request, able to speak, able to listen, able to practice. Therefore, know that all of this constitutes joyful exposition—hence the Buddha praises, saying, "Well spoken is this teaching." "Well" means satisfying to the mind, delightful, and acceptable. Thus, know that this is the fruit-person praising the cause-bodhisattva. Since the tree spirit is like this, how could it not also be so for all the bodhisattvas? Therefore, this is the fruit-person's mouth praising the cause-person's mouth. The meaning is evident; hence it is said to be clearly manifest<span><note>Pronounced "shi," also written as "chan," meaning to appear or to be complete.</note></span>. Now, since body and mouth are as described, the mind can be inferred accordingly. Hence it is said: the fruit-mind praises the cause-mind, which follows naturally as a matter of course. Because the tree spirit says, "I now do not doubt where the Buddha treads," we know that the Buddha's praise also includes the fruit-mind praising the cause-mind, causing it to speak thus. Hence the annotation says "and so on."

次料簡，文為二：初問中云入定及三昧者，輔行引大論問云：三昧與陀羅尼何別？答：陀羅尼是慧性，三昧是定性。梵語三昧，此方云定。是故今文入謂之定，起謂之三昧，即綺文互現耳。次答意者，初序品中游於無量甚深法性即是入定，良以法性寂然名之為定故也。言首尾者，即始終也。此依涼世讖本而說，若依唐時義淨所翻，是則後皆是從於定起而說。故最勝王初序品云：爾時薄伽梵於日晡時從定而起，觀察大眾而說頌云：金光明妙法，最勝諸經王。乃至經末樹神偈云：世尊所有淨境界，慈悲正行不思議，聲聞獨覺非所量，大仙菩薩不能測。唯願如來哀愍我，常令覩見大悲身，三業無倦奉慈尊，速出生死歸真際。同一梵文，誰非誰是云云。四明云：最勝王經定起說者，彼經乃是赴權小機，是故是佛定起而說。此經在於定中說者，今經乃是赴實大機，是故見佛在定中說。今問：若爾，諸大乘經從定起說，豈可皆是赴權小機邪？四明又謂：義淨先學小乘，晚見梵本金光明經定起方說，正符昔日所宗小乘。今問：若爾，讖公亦先學於小乘，何故翻此金光明經在定中說？又如什公初亦學小，後悟大乘釋法華經，莫是法華定起方說，亦是符於昔日學小邪？嗟乎！四明世稱宗匠，如何乘筆不異常徒？妄生品藻，孰能鑒之云云？若作入法性者，未論偈末從三昧起，且明初後皆在定中，故云若作入法性也。法性自在者，法性寂然不變，經王統攝自在，法性即是經王，所以名為自在。故前文云：法性之理，佛所護念。文詮此理，故言經王。既言經王，智歎體。四佛五佛者，東方阿閦等四佛，并釋迦如來，即五佛也。同處等者，體同故、相即故，四佛同一處所，眾生共見也；用異故、常分故，四佛五佛各各處所，眾生異見也。又前文云：若見四佛同尊特身，一身一智慧者，即是常身，弟子眾一故。豈非今文四佛五佛同一處所，眾生共見乎？良以皆是約於界外法性身故，所以名為同處共見也。又云：若見四佛佛身不同，即是應化，弟子眾多故。豈非今文四佛五佛各處所，眾生異見乎？良以皆是約於界內分段身故，所以名為各處異見也。如淨名疏云：異質異見等云云。四來四去等者，四方四佛緣興故來，釋迦一佛住王舍城耆山之；四方四佛機息故去，釋迦一佛緣未息故，猶在王城耆山之內。然去來住在，事用雖異，法性妙理，不遷不變，實無所隔，故云隨人所覩，皆無障礙也。以由法性自在，體同相即故也。

> Let us further analyze this. The text has two parts. First, regarding the question in the opening which mentions "entering concentration" and "samādhi"—the commentary \*Fuxing\* cites the \*Great Treatise\* asking: "What is the difference between samādhi and dhāraṇī?" The answer is: "Dhāraṇī is the nature of wisdom, while samādhi is the nature of concentration." In Sanskrit, \*samādhi\* is rendered here as "concentration." Thus, in the present text, entering is called "concentration," while emerging is called "samādhi"—this is simply the rhetorical device of alternating terms. Next, regarding the meaning of the response: In the opening chapter, "roaming in the immeasurable and profound nature of reality" refers to entering concentration. This is because the nature of reality is calm and still, which is why it is called "concentration." The phrase "head and tail" means "beginning and end." This explanation follows the version translated by Dharmakṣema in the Liang dynasty. However, according to the translation by Yijing in the Tang dynasty, everything after this point is spoken after emerging from concentration. Thus, in the \*Suvarna-prabhāsa Sūtra\* (the Most Excellent King of Gold), the opening chapter states: "At that time, the Bhagavān, in the afternoon, arose from concentration, observed the assembly, and spoke this verse: 'The wonderful Dharma of Golden Light is the most excellent king of all sūtras.'" Even at the end of the sūtra, the tree spirit's verse says: "The World-Honored One's pure realm, His compassion and right conduct are inconceivable. Neither śrāvakas nor pratyekabuddhas can measure them, nor can great bodhisattvas fathom them. I only wish the Tathāgata would have compassion on me, and let me constantly behold His great compassionate body. With threefold karma untiring, I serve the Compassionate Lord, swiftly escaping birth and death to return to the ultimate truth." Both versions come from the same Sanskrit text—so who is right and who is wrong? <note>and so on</note> Siming (Ciqian) says: "Regarding the \*Most Excellent King Sūtra\* teaching after emerging from concentration—that sūtra is directed toward those of lesser and provisional capacity, so the Buddha speaks after emerging from concentration. This present sūtra is spoken within concentration—it is directed toward those of superior and true capacity, so the Buddha is seen speaking within concentration." Now we ask: If so, then when various Mahāyāna sūtras are taught after emerging from concentration, how could they all be directed toward lesser and provisional capacities? Siming also claims: "Yijing first studied the Lesser Vehicle, and only late in life saw the Sanskrit text of the \*Golden Light Sūtra\*, which was taught after emerging from concentration—this happened to match the Lesser Vehicle he had previously studied." Now we ask: If so, then Dharmakṣema (the Liang translator) also first studied the Lesser Vehicle—so why did he translate the \*Golden Light Sūtra\* as being taught within concentration? Likewise, Kumārajīva, who initially studied the Lesser Vehicle and later awakened to the Greater Vehicle, translated the \*Lotus Sūtra\*—was that perhaps also after emerging from concentration, matching his earlier study of the Lesser Vehicle? Alas! Siming was renowned in his generation as a master of the tradition—how could he take up his pen and be no different from ordinary scholars? He arbitrarily created such distinctions—who could possibly verify them? <note>and so on</note> If one interprets it as "entering the nature of reality," then we have not yet discussed emerging from samādhi at the end of the verses; we are only clarifying that from beginning to end, everything is within concentration—hence the phrase "if we interpret it as entering the nature of reality." "The nature of reality is sovereign and free": The nature of reality is calm and immutable; the king of sūtras governs and pervades with freedom. The nature of reality \*is\* the king of sūtras, and thus is called "sovereign and free." Hence the earlier text says: "The principle of the nature of reality is what the Buddha protects and keeps in mind." The text expresses this principle, and therefore is called "the king of sūtras." Since it is called the king of sūtras, wisdom praises its essence. "The four Buddhas and the fifth Buddha": The four Buddhas—Akṣobhya in the east and so forth—along with Śākyamuni Tathāgata, make five Buddhas in total. "Being in the same place" means: because their essence is the same and they interpenetrate, the four Buddhas are in a single location, seen by beings collectively. Because their functions differ and they remain distinct, the four and five Buddhas are each in their own locations, seen by beings individually. Moreover, the earlier text says: "If one sees the four Buddhas as sharing the same sublime body—one body, one wisdom—then this is the eternal body, because the assembly of disciples is one." Does this not correspond to the present passage, where the four and five Buddhas are in the same place, seen collectively by beings? This is because it refers to the realm of reality beyond the three worlds, where bodies are dharma-nature bodies—hence "same place, seen together." It further says: "If one sees the four Buddhas as having different bodies, then these are manifested and transformational bodies, because the assemblies of disciples are many." Does this not correspond to the present passage, where the four and five Buddhas are in different places, seen individually by beings? This is because it refers to the bodies of birth-and-death within the three worlds—hence "different places, seen separately." As the \*Vimalakīrti Sūtra\* commentary says: "different forms, different perceptions." <note>and so on</note> "Four come and four go": The four Buddhas of the four directions arise in response to conditions, so they come. Śākyamuni, the one Buddha, dwells in royal city Rājagṛha on Vulture Peak. The four Buddhas of the four directions depart because the conditions for their teaching have ceased. Śākyamuni, the one Buddha, does not depart because his conditions have not yet ceased—he remains within the royal city on Vulture Peak. However, the comings and goings, the staying and remaining—though their functions differ, the wonderful principle of the nature of reality neither shifts nor changes, and truly nothing obstructs anything. Thus it is said: "According to what people see, there is no obstruction." This is because the nature of reality is sovereign and free, with the same essence and mutual interpenetration.

三約觀心釋，文為三：初正明云諸菩薩三業者，五體投地是身業，異口同音是口業，身口共暢於意則三業具矣。讚佛三業者，如來之身金色微妙等即身業也，其音清微妙如梵聲等即口業也，世尊慈愍悲心無量等即意業也。此事三業準經易了，故云可解也。此乃先明三業之事耳。三觀心者下，次約三業之事以明觀心顯理，仍先標之，故云三觀心者也。孤山云觀字下剩心字，此以觀字作去聲呼，故云剩心字耳云云。次從觀身不得身下，正釋三業之事以成理觀，於中先明觀身也。觀身三觀乃如此，口意亦然，是故結云事理六法。法者，觀法也。事理六法者，事理各有六法也。事六法者，能讚所讚各有三業也。理六法者，觀自三業既即三觀，觀佛三業豈不然乎？故淨名云觀身實相，觀佛亦然。觀身既爾，觀口觀意可以準知。又亦可云事三理三共成六法，若無三觀理本，豈有三業事用能讚乎？故云：若無觀慧，事亦不成也。次舉例中，云三衣六物，若解其意等者，三是別說，六是總明。若解於六，亦識於三，是則三六，其義皆成。若不爾者，非但無六，三亦不成，良以三衣屬於六物所攝故也。言六物者：一、僧伽梨，二、󳬂多羅僧，三、安陀會，四、鉢多羅，五、尼師壇，六、漉水囊。賞看病中，則以針簡為第六物。今準二衣篇首列之，云漉水囊耳。言若解其意者，即是解其佛制之意也。南山云：三衣六物，佛制令畜，通諸一化，並制服用，有違結罪。三衣乃是賢聖標識音志，斷於三毒：五條下衣，斷貪毒；七條中衣，斷嗔毒；大衣上衣，斷癡毒。以至加法行護等，具如律鈔中說云云。出家人器，名鉢多羅，加法持用，違者得罪云云。尼師壇者，為護身衣，及僧臥具，故制加法，令受持之云云。漉水囊者，物雖輕小，所為極大，出家慈濟，其意在此云云。

> Now, I will explain the three contemplations according to the mind. This explanation has three parts: First, clarify what is meant by the "three actions of the bodhisattvas." Prostrating with the five limbs touching the ground is the action of the body. Speaking with one voice and one mind is the action of speech. When body and speech together express the mind, all three actions are complete. Regarding the three actions involved in praising the Buddha: the Thus Come One's body, golden in hue and supremely subtle, represents the action of the body. His voice, pure, subtle, and like the sound of Brahma, represents the action of speech. His compassionate heart, infinite in its kindness and pity for the world, represents the action of the mind. These three actions based on concrete matters are easy to understand from the sutras, so the text says they are understandable. This first explains the three actions as they relate to phenomenal matters. Next comes the section on the "three contemplations according to the mind." Here, based on the three actions as concrete matters, we explain contemplating the mind to reveal ultimate reality. The text first introduces this with the words "three contemplations according to the mind." Master Gushan commented that the character "mind" is redundant after the character "contemplate," because here "contemplate" is read in the fourth tone, and thus he says the "mind" character is redundant. The ellipsis in the text indicates further explanation. Then, from the passage "contemplating the body, one does not find a body" onward, the text properly explains how the three concrete actions become contemplative practice. It first explains contemplating the body. Contemplating the body works through these three contemplations, and the same applies to speech and mind, which is why the text concludes by saying "six dharmas in both the phenomenal and the ultimate sense." "Dharmas" here means objects of contemplation. "Six dharmas in both the phenomenal and the ultimate sense" means there are six in each category. The six in the phenomenal sense are the three actions of the one who praises and the three actions of the one who is praised. The six in the ultimate sense are that when one contemplates one's own three actions as already being the three contemplations, how could contemplating the Buddha's three actions be any different? Thus the Vimalakirti Sutra says: "Contemplate the true nature of the body; contemplate the Buddha in the same way." If this applies to the body, then contemplation of speech and mind can be understood by analogy. Alternatively, we could say the three phenomenal aspects and the three ultimate aspects together make six dharmas. If there were no basis in the three contemplations in ultimate reality, how could the three actions in phenomenal reality be able to praise at all? Therefore the text says: "Without contemplative wisdom, even the phenomenal actions cannot succeed." In the example that follows, when the text mentions the "three robes and six objects," if one understands their meaning: the "three" is a specific enumeration, while the "six" is the general count. If one understands the six, one also knows the three, and thus both the three and the six are fully understood. If not, then not only does one lack the six, but the three also fail to stand, precisely because the three robes are subsumed within the six objects. The six objects are: first, the sanghati robe; second, the uttarasanga robe; third, the antarvasa robe; fourth, the begging bowl; fifth, the sitting mat; and sixth, the water filter. In the section on tending to the sick, a needle case is counted as the sixth object. But here, following the list in the chapter on robes, we say the water filter. "Understanding their meaning" means understanding the intent behind the Buddha's regulations. Master Nanshan said: "The three robes and six objects were regulations set by the Buddha requiring their keeping. They apply throughout the entirety of his teachings, and all are to be worn or used accordingly. Violating these rules incurs transgression." The three robes are markers of the noble ones. They sever the three poisons: the lower robe of five patches severs the poison of greed; the middle robe of seven patches severs the poison of hatred; and the upper robe of nine or more patches severs the poison of ignorance. The methods for dedicating them and the rules for their protection and use are fully explained in the Vinaya commentaries. The bowl, an alms vessel for monastics, is called patra. It is dedicated with a ritual formula and used accordingly; failure to do so incurs transgression. The sitting mat is made to protect the body and the bedding of the monastic community. Therefore, it was regulated that it should be formally dedicated and upheld. As for the water filter, although the object itself is light and small, its purpose is extremely great. The compassionate intention of monastics to protect life is embodied in this very object. The ellipsis in the text indicates further material in the commentaries.

觀心亦爾下。三、結示中云若得理觀六觀亦成者，結示向來若解其意三六俱成，明前事理六法皆悉具足也。若不解者，非但無六三亦不成，明前若無觀慧事亦不成也。此大好者，約觀心解菩薩三業，讚佛三業不違經旨也。甚廣下。注云云字者，指理觀之義備在諸文也。

> Contemplating the mind is likewise. Third, concluding remarks. The text says, "If one attains the principle-contemplation, the six contemplations are also accomplished," which concludes the earlier explanation that, if one understands the meaning, both the three and the six are accomplished, showing that the six dharmas of the preceding practice and principle are all complete. If one does not understand, not only is there no six, but the three also fail, indicating that, without contemplative wisdom, the practices of the preceding are impossible. This is excellent: by contemplating the mind to understand the Bodhisattva's three deeds and praising the Buddha's three deeds, one does not contradict the scriptures' intent. As for "very vast" below, the annotation "yun" refers to the meaning of principle-contemplation being fully explained in various texts.

## 金光明經文句新記卷第七終

> Golden Light Sutra Commentary, New Record, Volume 7