金光明最勝王經疏 2.349

2.349

贊曰：下答。答中應有修因，以化身中明修因故。此略不論，是影顯故、是通句故，應別取彼文。今但明果。果中分二：初說法、後現身。此說法也。說法中有二：一利生、二利法。初中有三：一說真諦境、二明涅槃果、三明所行因。以先說境令其通達，通真達俗；次示其果，令彼欣求；後令除障修因剋證。此即說境。謂諸如來，明能說人。諸菩薩，明所備。得通達故，明說意。說於真諦，明所詮。為令菩薩，起根本智，通；起後得智，達。言真諦者，據最勝說。理實亦為說於俗諦，真俗相依而建立故。或復此約人法二別，對菩薩，智名真；對我，法等名真。

Commentary: Below is the answer. In the answer there should be the cultivation of causes, because the cultivation of causes was clarified in the transformation body. Here it is briefly omitted because it is implied, and because it is an overarching phrase, so that passage should be separately understood. Now it only clarifies the result. Within the result there are two parts: first, preaching the Dharma; second, manifesting the body. This is preaching the Dharma. Within preaching the Dharma there are two parts: first, benefiting sentient beings; second, benefiting the Dharma. Within the first there are three parts: first, preaching the sphere of the ultimate truth; second, clarifying the fruit of nirvāṇa; third, clarifying the causes to be practiced. Because by first preaching the objective sphere one causes them to penetrate it, penetrating the ultimate and reaching the conventional; next, one shows them its fruit, causing them to joyfully seek it; afterwards, one causes them to eliminate obstacles, cultivate causes, and attain realization. This is preaching the objective sphere. 'It means the Tathāgatas' clarifies the agents who preach. 'Bodhisattvas' clarifies those who are addressed. 'In order that they may attain penetration' clarifies the intention of preaching. 'Preach the ultimate truth' clarifies what is expounded. In order to cause bodhisattvas to give rise to fundamental wisdom, they penetrate; to give rise to subsequently attained wisdom, they reach. Saying 'ultimate truth' is spoken according to the most supreme. In actual principle, it also preaches the conventional truth for them, because ultimate and conventional are established in mutual dependence. Or again, this is in terms of the two distinctions between person and dharma: in contrast to bodhisattvas, wisdom is called ultimate; in contrast to the self, dharmas and the like are called ultimate.