金光明最勝王經疏 2.219

2.219

贊曰：下四行正明所解，初二行解常住、後二行解無舍利。初解常住，即是彼果智分。彼果智分略有五相，諸佛境難思是不可思議相，世間無與等是轉依相，法身性常住是常住相，修行無差別是白法所成相，諸佛體皆同一行是無二為相。此意以如是諸法本為迷悟依，故先明不思議相。既知本已，次辨轉依相。既轉依已即得法身，次辨法身常住相。身由因證，次辨白法所成相。既白法所成，不知同異，次辨無二為相。彼論以能依所依為次，故次第別言。諸佛境界難思議，即彼第五相。彼論云「謂真如清淨，自內證故。非諸尋思所行境故。」諸尋思者唯應信解，不應思議，云難思議。世間無與等者，即彼第一轉依為相。謂轉滅一切障雜染分依他起性故，轉得解脫一切障於法自在轉現前清淨分依他起性故。此意轉依既滿，世間無等。法身性常住者，即彼第四常住為相。彼論云「謂真如清淨相故，本願所引故，所應作事無竟期故。」無性釋云「此顯真如性常無變，顯成佛果，說為法身。性若變易即非真如，是故常住，本願引故。作事無竟期故，顯餘應化佛。」修行無差別者，即彼第二白法所成為相。謂六波羅蜜多圓滿，得十自在故。此十自在義，至下當釋。

The commentary states: The four lines below directly clarify what is understood: the first two lines explain permanent abiding, and the latter two lines explain the absence of relics. The first explains permanent abiding, which is the aforementioned fruit of wisdom. That fruit of wisdom briefly has five marks: 'The realm of the Buddhas is difficult to conceive' is the mark of being inconceivable; 'unequaled anywhere in the world' is the mark of fundamental transformation; 'the nature of the dharmakāya is permanently abiding' is the mark of permanence; 'its cultivation is without distinction' is the mark of being constituted by pure phenomena; and 'the Buddhas are all identical in essence' is the mark of non-duality. The meaning here is that since these dharmas are fundamentally the basis of delusion and awakening, the inconceivable mark is clarified first. Having understood the basis, the mark of fundamental transformation is next distinguished. Having transformed the basis, one then attains the dharmakāya; next the mark of the dharmakāya's permanence is distinguished. Since the body is realized through causes, next the mark of being constituted by pure phenomena is distinguished. Being constituted by pure phenomena, without knowing whether they are identical or different, the mark of non-duality is next distinguished. That treatise orders them by that which relies and that on which it relies, hence the sequence is stated differently. 'The realm of the Buddhas is difficult to conceive' is the fifth mark there. That treatise states: 'It refers to the purity of tathatā, because it is inwardly realized by oneself. It is because it is not an object of discursive thought.' Those who engage in discursive thought should only have faith and understanding, and should not try to conceive it; hence it is said to be difficult to conceive. 'Unequaled anywhere in the world' is that first mark of fundamental transformation. It refers to transforming and extinguishing the defiled portion of the dependent nature of all obstacles, and transforming to attain the manifestation of the pure portion of the dependent nature, which is free from all obstacles and sovereign over phenomena. This means that once fundamental transformation is complete, it is unequaled in the world. 'The nature of the dharmakāya is permanently abiding' is that fourth mark of permanence. That treatise states: 'It refers to the mark of the purity of tathatā, because it is drawn forth by original vows, and because the actions that should be done have no ending point.' Asabhāva explains: 'This shows that the nature of tathatā is eternally unchanging; revealing the attainment of the fruit of buddhahood, it is called the dharmakāya. If its nature were to change, it would not be tathatā; therefore it permanently abides, being drawn forth by original vows. Because the actions that should be done have no ending point, this reveals the remaining nirmāṇakāyas.' 'Its cultivation is without distinction' is that second mark of being constituted by pure phenomena. It refers to the completion of the six pāramitās, attaining the ten masteries. The meaning of these ten masteries will be explained below.