金光明最勝王經疏 2.256

2.256

贊曰：第三復次，文四如前。依因圓能證釋，即修十度因滿，能證大般涅槃。初六即前六度，修行施等為七最勝所攝成度，今此經中且舉巧便一箇最勝，三輪清淨趣涅槃勝，以顯於餘。若修不圓，不證涅槃故。施即見有能施、施物、所施。果即見有果，謂希報恩及等流、異熟、士用、離繫之果。此我法執，名不正分別。見能所施謂我執，見有施物即我所。此等永除所顯之理，或即六度涅槃之相，竝名涅槃。餘準此釋。第七由拔濟方便，知諸有情及一切法皆無實故、三輪清淨、故無分別無染拔濟。八若見自身為求菩提，是愛未亡起追求者即是染願，不亡相故受諸苦惱。既三輪空，無自身愛，無染追求即正願滿。九由思擇力知有為法有其數量，以有生滅形段數量故。無為不爾，即稱於如，無能所思擇故，云證無為法無數量故。十由能了知有情空，成熟有情智；了知法空，成熟佛法智。俱亡相故皆空，離空非有空性。此所證理即是法身，名為涅槃。

The commentary says: In this third 'furthermore', the text has four parts as before. It is explained in terms of the perfection of causes enabling realization—that is, the completion of the causes of cultivating the ten pāramitās enables the realization of mahāparinirvāṇa. The first six are the previous six pāramitās. The cultivation of giving and so forth is subsumed by the seven supremacies to constitute a pāramitā; now, in this sūtra, it temporarily cites the single supremacy of skillful means—the supremacy of the purity of the three wheels leading to nirvāṇa—to illustrate the rest. This is because if cultivation is not complete, one does not realize nirvāṇa. 'Giving' means seeing an agent of giving, an object given, and a recipient of giving. 'Result' means seeing a result, namely hoping for requital of kindness as well as results of outflows, maturation, virility, and disjunction. Grasping at self and phenomena in this way is called improper conceptualization. Seeing the agent and recipient of giving is called grasping at self; seeing an object given is called [grasping at] what belongs to a self. The principle revealed by permanently eradicating these, or the characteristics of the nirvāṇa of the six pāramitās, are collectively called nirvāṇa. The rest are explained by analogy to this. Seventh, through the skillful means of rescuing [sentient beings], one knows that sentient beings and all phenomena are all devoid of substantiality; thus, the three wheels are pure, and one rescues them without conceptualization and without defilement. Eighth, if one regards one's own person in order to seek bodhi, this is craving that has not vanished; giving rise to seeking is a defiled aspiration, and because one does not make characteristics vanish, one undergoes manifold sufferings. When the three wheels are empty, one is devoid of love for one's own person, and undefiled seeking means the fulfillment of the correct aspiration. Ninth, through the power of discernment, one knows that conditioned phenomena have their measures and numbers, because they have the measures and numbers of arising, cessation, forms, and parts. Unconditioned phenomena are not like this, conforming to tathatā, and because there is no subject or object of discernment, it says that realizing unconditioned phenomena is devoid of measure and number. Tenth, by being able to understand the emptiness of sentient beings, one matures the wisdom regarding sentient beings; by understanding the emptiness of phenomena, one matures the wisdom regarding the Buddha's phenomena. Because the characteristics of both vanish, they are all empty, and apart from emptiness there is no nature of emptiness. This principle realized is precisely the dharmakāya, and is called nirvāṇa.