金光明最勝王經疏 2.248

2.248

贊曰：初三約三事解。究竟斷盡煩惱所知即解脫，解了有情及法無性即般若，能轉身依及法依故是法身，三事非一異，名大般涅槃。身即第八流轉還滅依，法即真如即迷悟依。由此藏識持諸障種，彰法身勝，故轉第八與如合明。次三約四涅槃。第四示現無餘化事休息，即八相身示入無餘。準《法集經》云「化生無休息」，即有餘涅槃。第五即無餘，云證得故。或第四亦同《法集經》說，第五或是《辨中邊》云「二實相，真實自性清淨涅槃無差別相相。」即《唯識論》云「相真如理，在凡夫等不能證得，諸佛證故。」第六無住涅槃，了知生死及以涅槃無二性。性即真如，性無別故，二亦不別，由此不住生死涅槃。第七已下四義，依於三性總別而明。云「於一切法了其根本證清淨故」，是總故。《辨中邊》云「此中云何根本真實？謂三自性後得能證遍計、依他清淨，本智能證圓成清淨。」第八依遍計顯，云一切法無生無滅。《解深密經》云「於一切法無生無滅等，以顯了相轉正法輪。依遍計說了達彼無，能正修行。」第九取能證如等無漏正智，依依他起性淨分說涅槃相故，名為涅槃。染非能證，故非涅槃。第十於其二性得無差別者，意取所得。得是證得無差別理，證圓成實性。是謂等者，結有涅槃。

Commentary: The first three are explained in terms of the three factors. Ultimately and completely severing afflictions and the knowable is liberation; thoroughly comprehending the naturelessness of sentient beings and dharmas is prajñā; being able to transform the basis of the body and the basis of dharmas is the dharmakāya. The three factors are neither one nor different; they are called mahāparinirvāṇa. 'Body' is the eighth [consciousness], the basis of transmigration and cessation; 'dharmas' is tathatā, the basis of delusion and awakening. Because this storehouse consciousness holds the seeds of all obstacles, in order to manifest the excellence of the dharmakāya, transforming the eighth [consciousness] is explained together with tathatā. The next three pertain to the four nirvāṇas. The fourth is manifesting the cessation of the conversion work of [nirvāṇa] without remainder; that is, the body of the eight phases manifesting entry into [nirvāṇa] without remainder. According to the Dharmasaṃgītisūtra saying "converting living beings without rest", it is nirvāṇa with remainder. The fifth is [nirvāṇa] without remainder, because it says "realizing". Or, the fourth is also explained in common with the Dharmasaṃgītisūtra, while the fifth is perhaps what the Madhyāntavibhāga calls "the two true characteristics, the characteristic of true naturally pure nirvāṇa without differentiated characteristics." That is what the Weishi lun calls "the principle of tathatā as characteristic, which ordinary beings cannot realize, but all Buddhas realize." The sixth is non-abiding nirvāṇa: thoroughly understanding that saṃsāra and nirvāṇa have no dual nature. Nature is tathatā; because the nature is not different, the two are also not different, and due to this, they do not abide in saṃsāra or nirvāṇa. From the seventh downward, the four meanings are explained generally and specifically based on the three natures (trisvabhāva). Saying "because they thoroughly understand the root of all dharmas and realize purity" is general. The Madhyāntavibhāga says, "What is the fundamental reality here? It refers to the three natures: the subsequently attained [wisdom] can realize the purity of the imagined and the dependent, while the fundamental wisdom can realize the purity of the perfected." The eighth is revealed based on the imagined [nature], saying that all dharmas have no arising and no cessation. The Saṃdhinirmocanasūtra says: "With respect to all dharmas being non-arising and non-ceasing, etc., turning the wheel of the True Dharma with distinct characteristics. Expounded based on the imagined [nature], thoroughly comprehending that they are non-existent, one is able to practice correctly." The ninth takes the uncontaminated correct wisdom capable of realizing tathatā and so forth, explaining the characteristic of nirvāṇa based on the pure aspect of the dependent nature (paratantrasvabhāva); hence it is called nirvāṇa. The defiled is not that which realizes, hence it is not nirvāṇa. The tenth, attaining non-differentiation regarding the two natures, intends that which is attained. Attaining is realizing the undifferentiated principle, realizing the perfected nature (pariniṣpannasvabhāva). "These are..." concludes that nirvāṇa exists.