金光明最勝王經疏 2.329

2.329

贊曰：顯攝勸知。如是者，指上所列三身。具足攝受者，顯攝佛身，為無為德，自他利等無不皆盡。攝謂總包，受謂容納，謂此三身總包容納佛身功德無不皆盡。何者？此之三身即是阿耨菩提故。言阿者稱無，耨多羅者云上，三者是正，藐者是等，三復云正，菩提是覺，准此應言無上正等正覺。此攝五法真如四智。如即斷德涅槃，四智即是智德，依此化生即是恩德，攝菩提盡故。無著菩薩《般若論》云「阿耨多羅顯示菩提菩提斷，解脫相故。三藐三菩提別顯示菩提道，以人平等故，以菩提分法故。此意解脫相即離垢真如。菩提道者，四智心品，以人平等故。以人無我其理平等，由有菩提分法故名為佛。於無上覺中能正覺，異凡夫；能等覺，異二乘；復云正覺，異菩薩。以一覺字貫通四處。初無上覺即真如理，覺性名覺。故經說云『菩提菩提斷俱名為菩提』」。初名無上者，《般若經》云「無有少法可得，故名阿耨」等。論釋云「無微塵許法可得。此意二乘但除煩惱，不斷所知。菩薩雙斷二障。種智無有少染，故云無上三菩提等。言無上者，即由勝彼凡夫、二乘及菩薩故，覺稱無上。」《般若經》云「是法平等無有高下，故名阿耨菩提。」此意由佛佛高齊證無我等故云無上，若有勝劣不云無上。若《辨中邊論．無上乘品》云「總由三無上說為無上乘，謂正行、所緣及修證無上。」此意即諸行遍修、諸境遍達、諸果遍證，故名無上。廣如彼論。《般若經》云「修一切善法，即得菩提行無上。」於一切法應如是知，即境無上。修證無上，即菩提涅槃等。彼論云「九佛地修證無二障故，十示現菩提修證無休息故。」今此亦爾，云「若正了知速出生死」者，勸眾令解。

The commentary says: This reveals the inclusion [of all merits] and encourages understanding. 'Thus' refers to the three bodies listed above. 'Fully encompass' reveals that they encompass the Buddha's bodies, conditioned and unconditioned merits, self-benefit and other-benefit, leaving nothing out. 'Encompass' (she) means overall inclusion, and 'receive' (shou) means to contain; that is to say, these three bodies thoroughly embrace and contain the virtues and merits of the Buddha's bodies without omission. Why is this? Because these three bodies are themselves anuttara-bodhi. 'A' means 'non-'; 'nuttara' means 'superior'; 'sam' means 'correct'; 'myak' means 'equal'; 'sam' again means 'correct'; 'bodhi' means 'awakening'. Following this, it should be phrased 'unsurpassed, correct, and equal awakening' (anuttarasamyaksambodhi). This encompasses the five dharmas, tathatā, and the four jñānas. Tathatā is the merit of abandonment, nirvāṇa; the four jñānas are the merit of wisdom; transforming sentient beings in reliance upon these is the merit of grace. Thus they encompass bodhi entirely. Bodhisattva Asaṅga's Prajñā-śāstra states: 'Anuttara shows bodhi and the abandonment of bodhi, on account of the characteristic of liberation. Samyaksambodhi separately shows the path to bodhi, because persons are equal and because of the bodhipakṣikadharmas.' The meaning of this is: the characteristic of liberation is the stainless tathatā. The path to bodhi refers to the mental factors of the four jñānas, [which are so termed] because persons are equal. Since with respect to the selflessness of persons the principle is equal, one is called a Buddha because of possessing the bodhipakṣikadharmas. Being able to correctly awaken within the unsurpassed awakening distinguishes [the Buddha] from ordinary beings; being able to equally awaken distinguishes him from the two vehicles; again saying 'correct awakening' distinguishes him from bodhisattvas. The single word 'awakening' (bodhi) thus runs through all four positions. First, 'unsurpassed awakening' is the principle of tathatā; awakening by nature is called awakening. Hence the sūtra says: 'Bodhi and the abandonment of bodhi are both called bodhi.' Regarding the first term, 'unsurpassed', the Prajñāpāramitā Sūtra says: 'Because not even the slightest dharma can be attained, it is called anuttara,' etc. The treatise's commentary explains: 'Not even a speck of dust of a dharma can be attained. The meaning here is that the two vehicles only eliminate afflictions and do not cut off the cognitive [obscurations]. Bodhisattvas cut off both obscurations. The all-knowledge has not the slightest defilement; hence it is called unsurpassed sambodhi,' etc. When it says 'unsurpassed', it is because it surpasses those ordinary beings, the two vehicles, and bodhisattvas that the awakening is called unsurpassed. The Prajñāpāramitā Sūtra says: 'This dharma is equal, without high or low; therefore it is called anuttarabodhi.' The meaning of this is: because Buddhas are equally exalted in realizing selflessness and so forth, it is called unsurpassed; if there were superiority and inferiority, it would not be called unsurpassed. As the Madhyāntavibhāga-śāstra's 'Chapter on the Unsurpassed Vehicle' states: 'Generally, by virtue of three unsurpassables, it is called the unsurpassed vehicle: namely, the unsurpassables of correct practice, cognitive object, and cultivated realization.' The meaning of this is: having fully cultivated all practices, fully penetrated all cognitive objects, and fully realized all fruits, it is therefore called unsurpassed. It is explained in detail as in that treatise. The Prajñāpāramitā Sūtra says: 'Cultivating all wholesome dharmas, one then attains the unsurpassed practice of bodhi.' Knowing all dharmas in this manner is the unsurpassed cognitive object. The unsurpassable cultivated realization is bodhi, nirvāṇa, and so forth. That treatise states: 'Ninth, the cultivated realization of the Buddha-ground is without the two obscurations; tenth, the cultivated realization of manifesting bodhi is without cessation.' Here it is also like this. When it says, 'If one correctly understands them, one will swiftly emerge from saṃsāra,' it is to encourage the assembly and make them understand.