金光明最勝王經疏 3.173

3.173

贊曰：上喻法如如，在纏名如來藏，出纏名法身。亦即顯涅槃性皆本淨，至果顯淨名所顯得。顯由智證，次辨智性亦無始有。在因位時名不空如來藏。至染盡位者，大菩提四智心品是所生得，所生據現，非種始生，種本有故。故下文云「是覺清淨，非謂無覺。」即《善戒經》云「姓種姓者，從無始來法爾所得六處殊勝。」此六處言，意說六處中意處含持種子，此性種姓無始法爾，是性所得，故依修行得至大果。文分為三：初喻、次合、後結。喻中有五：一能修行者喻、二現處無明喻、三厭怖生死喻、四修行望出喻、五得果知妄喻。此中有三：譬如有人，能修行者喻；於睡夢中，現處無明喻。在無明闇如夜睡夢，此生死因故，《唯識論》引經云「故契經說：諸異生類恒處長夜無明所盲，惛醉纏心曾無醒覺。」見大河水漂汎其身，厭怖生死喻。見其苦果如河漂汎，或喻四流漂生五趣。見謂知覺，心生厭怖。

The commentary says: The above metaphors illustrated the suchness of phenomena: within entanglement it is called the tathāgatagarbha, and emerged from entanglement it is called the dharmakāya. It also reveals that the nature of nirvāṇa is entirely fundamentally pure; upon reaching fruition, the revealed purity is called what is attained through revelation. Having revealed that it is realized by wisdom, next it distinguishes that the nature of wisdom is also beginninglessly existent. At the causal stage it is called the non-empty tathāgatagarbha. Reaching the stage where defilements are exhausted, the four wisdom-states of mind of mahābodhi are what are attained through production; 'what are produced' refers to active manifestation, not that the seeds are newly produced, because the seeds are fundamentally existent. Therefore the text below states: 'This awareness is pure; it does not mean there is no awareness.' That is as the Śīla-sūtra states: 'The lineage-nature (gotra) refers to the six sense-bases obtained by fundamental nature from beginningless time.' By this statement of the six sense-bases, it means that among the six sense-bases, the mind-base contains and holds the seeds. This gotra of fundamental nature is naturally so from beginningless time and is obtained by nature; therefore, relying on cultivation, one attains the great fruit. The text is divided into three: first the metaphor, next the application, and finally the conclusion. In the metaphor there are five parts: 1. the metaphor of one able to cultivate; 2. the metaphor of currently abiding in ignorance; 3. the metaphor of revulsion and fear of saṃsāra; 4. the metaphor of cultivating with the hope of emergence; 5. the metaphor of attaining the fruit and knowing delusion. Here there are three: 'It is like a person' is the metaphor of one able to cultivate; 'in a dream' is the metaphor of currently abiding in ignorance. Abiding in the darkness of ignorance is like a night dream; this is the cause of saṃsāra. Hence the Vijñaptimātratā-śāstra cites a sūtra: 'Therefore a sūtra states: “Ordinary beings are constantly blinded by the long night of ignorance, their minds wrapped in stupor and intoxication, never awakening.”' 'Sees the water of a great river sweeping their body along' is the metaphor of revulsion and fear of saṃsāra. Seeing one's suffering fruit is like being swept along by a river, or it illustrates the four floods sweeping beings through the five destinies. 'Seeing' means knowing and feeling, whereby the mind produces revulsion and fear.