金光明最勝王經疏 2.81

2.81

贊曰：下第二為釋。文分為三：一法說、二喻合、三結說。初法說中復分為五：一解釋、二假徵、三為通、四却詰、五解難。此釋有三：一令於佛起希慕心、二令於法生修習意、三者曲結。此即初。故《法華經》云「若我久住，眾生不能生難遭想、起渴仰心」等，意與此同。然現涅槃，準《大般若．最勝天王會》有一因，為諸有情樂聞圓寂，故現涅槃。《法華論》云「為對除於大乘不集善根起增上慢，為對治此，說醫師喻，示現如來般涅槃量。」無性《攝論》有六因故，如來化身不究竟住，具如彼辨。依《華嚴經》云「究竟佛事已，有十種義示現大涅槃：一明一切行悉無常故；二明一切有為非安穩故；三明涅槃趣最安穩故；四明涅槃遠離一切諸怖畏故；五以諸人天樂著色身，明色身無常是磨滅法，令彼求淨法身故。」此當攝論第二義也。「六明無常力強不可轉故；七明有為法不自在故；八明三界法悉如坏器無堅牢故；九明般涅槃最為真實不可壞故；十明般涅槃遠離生死非起滅故。以此十義示現涅槃。」今此經文總有六義：一令生正解故。二速得成就無上菩提故。三令見滅已於諸佛所起難遭想故。四令於佛教速修行故，即前標文及此釋文具有此四，亦是為令種諸善根起修信解斷除邪見。五者為留骨身舍利令生供養獲諸福故，即下陳如請佛舍利，乃至經末佛答妙幢云：「或時見有般涅槃者，是權方便。及留舍利，令諸有情恭敬供養。若供養者，於未來世遠離八難，逢事諸佛遇善知識，不失善心福報無邊。」六為令有情得證圓寂，即末下云：「速當出離，不為生死之所纏縛。」此準《攝大乘》，亦為樂常不希圓寂者示涅槃故。

The commentary says: The second section below is the explanation. The text is divided into three: first, the exposition in terms of dharma; second, the joining of the similes; third, the concluding exposition. Within the first exposition in terms of dharma, it is further divided into five: 1. explanation, 2. hypothetical question, 3. clarification, 4. interrogation, 5. resolution of difficulty. This explanation has three parts: 1. causing them to give rise to a longing mind toward the Buddha; 2. causing them to generate the intention to practice the Dharma; 3. a specific conclusion. This is the first part. Hence the Lotus Sūtra says: “If I abide long, sentient beings will not be able to generate the thought of it being rare to encounter, nor give rise to a thirsting mind,” and so forth; the meaning is the same as this. However, regarding the manifestation of nirvāṇa, according to the “Most Victorious Heavenly King Assembly” of the Mahāprajñāpāramitā, there is one cause: because sentient beings delight in hearing of perfect quiescence, he therefore manifests nirvāṇa. The Treatise on the Lotus Sūtra says: “In order to counter and eliminate excessive pride that arises from not accumulating roots of goodness in the Mahāyāna, to remedy this, he spoke the simile of the physician, manifesting the measure of the Tathāgata’s parinirvāṇa.” Asabhāva’s Commentary on the Mahāyānasaṃgraha gives six causes for which the Tathāgata’s transformation body does not abide definitively, fully as explained there. Relying on the Avataṃsaka-sūtra, it says: “Having perfected the Buddha’s deeds, there are ten meanings for manifesting the great nirvāṇa: 1. to make clear that all conditioned phenomena are impermanent; 2. to make clear that all conditioned things are not peaceful; 3. to make clear that the realm of nirvāṇa is the most peaceful; 4. to make clear that nirvāṇa is far removed from all fears; 5. because humans and devas delight in and cling to the physical body, to make clear that the physical body is impermanent and a thing subject to destruction, causing them to seek the pure Dharma-body.” This corresponds to the second meaning in the Mahāyānasaṃgraha. “6. to make clear that the power of impermanence is strong and cannot be turned back; 7. to make clear that conditioned dharmas lack self-mastery; 8. to make clear that all dharmas of the three realms are like unbaked earthenware vessels, lacking firmness; 9. to make clear that parinirvāṇa is the most real and indestructible; 10. to make clear that parinirvāṇa is far removed from saṃsāra and is not subject to arising and ceasing. With these ten meanings, he manifests nirvāṇa.” Now, in this sūtra text, there are six meanings in all: 1. to cause them to generate right understanding; 2. to quickly accomplish unexcelled bodhi; 3. to cause them, having seen the cessation, to give rise to the thought of it being rare to encounter with respect to the Buddhas; 4. to cause them to quickly practice the Buddha's teachings—namely, the preceding introductory text and this explanatory text contain these four, which are also to cause them to plant roots of goodness, give rise to practice, faith, and understanding, and sever wrong views; 5. to leave behind the bodily relics (śarīra) to cause them to make offerings and obtain various blessings—namely, below where Kauṇḍinya requests the Buddha’s relics, up to the end of the sūtra where the Buddha answers Ruciraketu: “At times one sees parinirvāṇa: this is an expedient means. And he leaves behind relics, causing sentient beings to revere and make offerings to them. If one makes offerings, in future lives one will be far removed from the eight difficulties, encounter and serve Buddhas, meet good spiritual friends, not lose a virtuous mind, and obtain boundless karmic rewards”; 6. to cause sentient beings to realize perfect quiescence—namely, as stated further below: “They will quickly transcend and not be bound by saṃsāra.” According to the Mahāyānasaṃgraha, this is also to manifest nirvāṇa for those who delight in permanence and do not aspire to perfect quiescence.