金光明最勝王經疏 2.391

2.391

贊曰：下喻合。顯自利之用，分三：初法、次喻、後合。此初也。問：喻利他中，何不先舉法、次喻、後合耶？答：承前法說近故、又復略故，今此遠故廣故，所以先法、次喻、後合。問：前自利中但云自利者是法如如，何故此喻自利之用并如如智？答：前據凝寂，法如如自利增，但說如如。今明兼利，如如智亦是。又復前據如如智為他現說法用，故利他；此據斷障，內證如如，即是自利。故不相違。有解：結前。義亦無違。

Commentary: Below is the simile and its application. Clarifying the function of benefit for oneself has three parts: first the phenomenon, next the simile, and later the application. This is the first. Question: In the simile for benefiting others, why did it not first present the phenomenon, next the simile, and later the application? Answer: Because following the preceding phenomenological explanation was close and also brief; whereas this present one is distant and extensive, which is why it first gives the phenomenon, next the simile, and later the application. Question: Earlier, under benefit for oneself, it only said that benefit for oneself is the tathatā of phenomena; why does this simile for the function of benefit for oneself also include the wisdom of tathatā? Answer: Earlier, based on congealed tranquility, the tathatā of phenomena had an increase in benefit for oneself, so it only spoke of tathatā. Now, to clarify concurrent benefit, the wisdom of tathatā is also [included]. Furthermore, earlier it was based on the function of the wisdom of tathatā manifesting and expounding the Dharma for others, and hence was benefit for others; here it is based on severing hindrances and internally realizing tathatā, which is precisely benefit for oneself. Therefore there is no contradiction. One explanation says: It concludes the preceding. This meaning also does not contradict.