金光明最勝王經疏 2.311

2.311

三身品，三門分別：一辨來意、二釋品名、三彰妨難。來意有三：一、前〈壽量品〉總說菩提、涅槃二果，未能別知。〈壽量品〉內已為別說涅槃斷果，未為分別菩提智果。今為分別三身不同，令差別解障治有別，修因而證，故虛空藏白世尊言：「云何菩薩於諸如來甚深祕密如法修行？」甚深祕密即三身果，如法修行即障治因，故此品來。第二來意，前品明其圓寂必因斷障而證，斷所斷已必智慧圓，故無性《攝論》彼〈果智分〉云「由斷所斷，獲得無垢無罣礙智故。斷殊勝無間，次說果智殊勝。」故前品後有此品生。第三來意，為機宜聞，慈悲為說令獲利樂。此品末云「諸佛如來四威儀中無非智攝，一切諸法無有不為慈悲所攝，無有不為利益安樂諸眾生者。」即是為除八難等苦，故下文云「聽聞信解、不墮地獄、餓鬼、傍生、阿修羅道。」此離四惡道難。常處天人，離邊地難。不生下賤，離生盲聾難。恒得親近諸佛如來（離佛前佛後難），聽受正法（離世智辨聰難），常生諸佛清淨國土（離長壽諸天難），乃至國土四種利益等皆為利安，故此品來。

The "Chapter on the Three Bodies" is distinguished through three gates: first, discerning the intention of its occurrence; second, explaining the chapter title; third, clarifying objections and difficulties. The intention of its occurrence has three points: First, the previous "Lifespan Chapter" spoke generally of the two fruits of bodhi and nirvāṇa, but they could not be known distinctively. Within the "Lifespan Chapter", it had already distinctly expounded the fruit of abandonment which is nirvāṇa, but had not yet distinguished the fruit of wisdom which is bodhi. Now, in order to distinguish the differences among the three bodies so as to bring about a differentiated understanding that the obstacles and their antidotes are distinct, and that cultivating the causes leads to realization, Ākāśagarbha addressed the World-Honoured One, saying: "How does a bodhisattva practice in accordance with the Dharma regarding the profound secrets of the tathāgatas?" The "profound secrets" are the fruits of the three bodies, and "practicing in accordance with the Dharma" is the cause consisting of obstacles and antidotes; therefore this chapter occurs. The second intention: the previous chapter clarified that complete quiescence must be realized through abandoning obstacles; once what is to be abandoned has been abandoned, wisdom must become complete. Hence Asabhāva's *Mahāyānasaṃgraha[-upanibandhana]*, in its "Division of Fruit and Wisdom", states: "Because of abandoning what is to be abandoned, one obtains undefiled and unobstructed wisdom. Immediately following the supremacy of abandonment, the supremacy of the fruit of wisdom is explained next." Therefore, following the previous chapter, this chapter arises. The third intention: suited to the capacities of those who should hear it, out of loving-kindness and compassion he preaches it for them so that they obtain benefit and joy. The end of this chapter states: "Among the four deportments of the Buddhas, the Tathāgatas, there is none that is not subsumed by wisdom; among all dharmas, there is none that is not subsumed by loving-kindness and compassion, none that does not benefit and gladden sentient beings." This is to eliminate the suffering of the eight difficult conditions and so forth. Hence the text below states: "Hearing, believing, and understanding it, one will not fall into the realms of hell, hungry ghosts, animals, or asuras." This is escaping the difficulties of the four evil realms. Constantly dwelling among gods and humans is escaping the difficulty of border regions. Not being born lowly is escaping the difficulty of being born blind or deaf. Constantly being able to draw near to the Buddhas, the Tathāgatas (escaping the difficulty of being born before or after a Buddha), hearing and receiving the Saddharma (escaping the difficulty of worldly intellectual sophistication), constantly being born in the pure lands of the Buddhas (escaping the difficulty of long-lived gods), and so forth up to the four kinds of benefit of lands—all are for benefit and peace; therefore this chapter occurs.