金光明最勝王經疏 2.203

2.203

贊曰：除闡提不信障。由癡不信法身四德，以愚闇故，喻驢脣黑。以不信故，不得如來涅槃大淨。如驢黑脣，不可令赤如頻波果。闡提不信，不可得於法身之上謂有舍利，故令修信，能為淨德因證得大淨。此之四德，各據增障增因而說。準修行位，此逆次第；據四德次故，先說捨心等。善作於歌舞者，歌喻說法，即利他行。舞喻自利行。準此經文，似總喻第四。據真諦本，「即善作」下通結前四。故彼經云「凡夫及二無能說及能行自他，無是處故，總不能說如來四德及修四因。」然此文意，或暫不能說及修行，或據定性二乘及無性闡提外道。然可得云為不定姓及有種姓以令除障，修四德因證四德故。或可定姓不愚法者，亦得為說令知故，少化他故。或可此文但喻結第四，影前三人。

The commentary states: This removes the obstacle of unbelief in icchantikas. Because of ignorance they do not believe in the four virtues of the dharmakāya, and owing to folly and darkness they are compared to the donkey's black lips. Because of unbelief, they cannot attain the great purity of the Tathāgata's nirvāṇa. Just as the donkey's black lips cannot be made as red as the bimba fruit, so it is impossible for the unbelieving icchantika to claim that there are relics on the dharmakāya. Therefore, [the text] causes them to cultivate faith, which serves as the cause for the virtue of purity to realize great purity. These four virtues are each expounded in accordance with an augmenting obstacle and an augmenting cause. Measured against the stages of practice, this is a reverse sequence; according to the sequence of the four virtues, [the text] first explained the mind of renunciation and so forth. As for 'skilled in song and dance', 'song' exemplifies preaching the Dharma, which is the practice of benefiting others; 'dance' exemplifies the practice of benefiting oneself. According to this sūtra text, it seems to illustrate collectively the fourth [obstacle]. Following Paramārtha's version, the passage below 'being skilled' collectively concludes the preceding four. Thus that sūtra states: 'Worldlings and the two [vehicles] have no ability to speak and practice benefiting self and other; since there is no such possibility, they are utterly incapable of explaining the Tathāgata's four virtues and cultivating the four causes.' However, the meaning of this passage either refers to being temporarily unable to explain and practice them, or pertains to the two vehicles of fixed nature, natureless icchantikas, and non-Buddhists. Yet it may be said that it addresses those of indeterminate nature and those possessing the lineage to cause them to eliminate obstacles, cultivate the causes of the four virtues, and realize the four virtues. Or perhaps, for those of fixed nature who are not deluded about the Dharma, it may also be explained to them to make them understand, so as to slightly transform others. Or perhaps this passage merely illustrates and concludes the fourth, implicitly reflecting the preceding three persons.