金光明最勝王經疏 2.254

2.254

贊曰：釋。一切煩惱樂欲為本者，如《涅槃經》「染淨等法皆欲為本，如入善法欲為根本。」起諸染法亦同淨說，應撿彼文。以佛能斷、證所顯理，名為涅槃。言不取法者，即由無欲，於一切境不生愛著。既不愛著，故更不生，故不往彼趣生去、不還此趣生來。所取即五蘊，前約因亡、此約果滅，所顯之理名為涅槃。三依有漏滅盡所顯真如是功德依，名為法身。故《勝鬘經》云「在纏名如來藏，出纏名法身。」無去來，約無有為相說。無所取，據色蘊等體說。此無所顯，正是涅槃。四約涅槃體離言詮性，名為涅槃。五離言詮者，即是轉依二無我理。無我人者，無有生執。唯法生滅者，即悟法無我。所以者何？無著《般若論》釋云「若法執隨，即有我執。」故由悟此理論得轉依，名為涅槃。此麁重轉依。六由二執惑塵是客，有生滅去來故。真如是主，以體常住，無生滅去來故。今佛了知證得轉依，此心轉依。七者惑顛倒生稱虛妄，如非倒生故稱實，實常不倒稱真如，真如體性即是法身如來。亦心轉依，但轉釋異耳。八真如法身即是實際，離倒妄顯故無戲論。佛證實際故戲論斷，名為涅槃。即道轉依。九由佛永斷妄戲論故得此無生，無生是實。愚夫未斷，生虛妄故，漂溺生死。如來無此，名為涅槃。即廣大轉。十者有為不實是從緣生，法身實體不從緣生，故名涅槃。歸圓成實是一切法所歸趣故。

The commentary says: This is the explanation. Regarding 'all afflictions have craving and desire as their basis', as the Nirvāṇa-sūtra says: 'Defiled and pure phenomena alike all have desire as their basis, just as entering good dharmas has desire as its root.' The arising of all defiled dharmas is likewise stated just as the pure ones are; one should inspect that text. Because the Buddha can sever [desire] and realize the principle revealed by it, it is called nirvāṇa. The words 'do not grasp a phenomenon' mean that through the absence of desire, they do not give rise to craving and attachment toward any object. Since they do not crave and attach, they are not born again, and thus do not go departing to rebirths in those destinies, nor do they return arriving to rebirths in these destinies. What is grasped is the five skandhas; the former is in terms of the cessation of causes, while the latter is in terms of the cessation of results, and the principle revealed thereby is called nirvāṇa. Third, the tathatā revealed upon the complete exhaustion of outflows is the basis of merits and is called the dharmakāya. Therefore, the Śrīmālā-sūtra says: 'When enclosed in entanglement, it is called the tathāgatagarbha; when emerged from entanglement, it is called the dharmakāya.' 'Neither departing nor arriving' is spoken with respect to the absence of conditioned characteristics. 'Nothing grasped' is based on the entities of the rūpa-skandha and so forth. What is revealed by these absences is precisely nirvāṇa. Fourth, in terms of the essence of nirvāṇa being free from verbal expression, it is called nirvāṇa. Fifth, that which is free from verbal expression is precisely the principle of the two types of selflessness in the transformation of the basis. 'Neither self nor person' means that there is no grasping at a living being. 'Only phenomena arise and cease' means understanding the selflessness of phenomena. Why is this? As Asaṅga explains in his Prajñā[-pāramitā]-śāstra: 'If grasping at phenomena persists, then there is grasping at a self.' Therefore, through understanding this principle, one attains the transformation of the basis, which is called nirvāṇa. This is the transformation of the basis regarding coarseness and heaviness. Sixth, the defiling dust of the afflictions of the two graspings is adventitious, because it has arising, cessation, arriving, and departing. Tathatā is the master, because its essence is eternally abiding and devoid of arising, cessation, arriving, and departing. Now the Buddha fully understands this and realizes the transformation of the basis; this is the transformation of the basis of the mind. Seventh, afflictions arise from inversions and are called false; tathatā does not arise from inversions and is therefore called real; being real, eternal, and non-inverted, it is called tathatā; the essential nature of tathatā is precisely the dharmakāya Tathāgata. This is also the transformation of the basis of the mind, differing only in the unfolding of the explanation. Eighth, the dharmakāya of tathatā is precisely the limit of reality; because it is revealed free from inverted falsehood, it is without conceptual proliferation. Because the Buddha realizes the limit of reality, conceptual proliferation is severed, and it is called nirvāṇa. This is the transformation of the basis of the path. Ninth, because the Buddha permanently cuts off false conceptual proliferation, he attains this non-arising; non-arising is real. Because foolish commoners have not severed it and give rise to falsehood, they drift and drown in saṃsāra. The Tathāgata is devoid of this, and this is called nirvāṇa. This is the vast transformation. Tenth, conditioned [dharmas] are unreal and arise from conditions; the real essence of the dharmakāya does not arise from conditions, and thus it is called nirvāṇa. It resolves into the perfected nature (pariniṣpanna), because it is that toward which all dharmas converge.