金光明最勝王經疏 3.183

3.183

贊曰：第四大段結前因果告示令知。復分三：初牒前因果勸令信解、次「善男子以是義故」下重更廣明、後「是故諸佛」下結成勝妙。此初也。於中復二：初牒因果、後勸令信解。初中復三：初牒出體門，即離障得身；次牒身相依起門；後牒依因得果。得果中，初得果、次不異。此牒出體門。初總標告，諸功德法所成之身總名法身。次下別明斷障得身，斷煩惱等障具足法身。令心不決名之為惑，惑體即障。根本煩惱及隨煩惱二所得果為煩惱障體。業謂造作，謂有漏三業，業體即障。智謂無漏本後二智。智體非障，猶所知障礙智不生名為智障，智之障名智障，此從所障智以為名。若名所知障，所知非障，覆所知境礙智不生，所知之障名所知障。由惑障淨，智慧得生為應身；由業障淨，神通自在得化身；由所知障淨，所覆理顯得現法身。

Commentary: The fourth major section concludes the preceding causes and results and proclaims them to bring about understanding. This is again divided into three: first, reiterating the preceding causes and results to exhort faith and understanding; second, from "Good son, for this reason" onward, expounding it extensively again; third, from "Therefore the buddhas" onward, concluding with its supreme excellence. This is the first. Within it, there are again two parts: first, reiterating causes and results; second, exhorting faith and understanding. Within the first, there are again three parts: first, the gateway of presenting the essential substance, which is attaining the kāyas by leaving behind obstructions; next, the gateway of the mutual arising of the characteristics of the kāyas; later, the gateway of attaining the results in dependence on causes. Within attaining results: first, attaining results; next, non-difference. This reiterates the gateway of presenting the essential substance. First, generally announcing: the body constituted by all dhammas of meritorious qualities is generally named the dharmakāya. Next, specifically explaining the attainment of the kāyas by severing obstructions: severing the afflictive obstructions and the like fully realizes the dharmakāya. Causing the mind to be indecisive is named delusion; the substance of delusion is itself the obstruction. The results attained by both the fundamental afflictions and secondary afflictions constitute the substance of the afflictive obstruction. "Karma" means creating and doing, referring to the tainted threefold action; the substance of karma is itself the obstruction. "Wisdom" refers to the untainted twofold wisdom: fundamental and subsequent. The substance of wisdom is not an obstruction; rather, because the obstruction to knowables hinders wisdom from arising, it is named the obstruction of wisdom—the obstruction *to* wisdom is called the obstruction of wisdom, taking its name from the wisdom that is obstructed. If it is named the obstruction to knowables (jñeyāvaraṇa), the knowable is not the obstruction; obscuring the knowable cognitive object hinders wisdom from arising, so the obstruction *of* the knowables is named the obstruction to knowables. Purifying the obstruction of afflictions allows wisdom to arise as the saṃbhogakāya; purifying the obstruction of karma allows sovereign supernormal powers to attain the nirmāṇakāya; purifying the obstruction to knowables reveals the obscured principle to manifest the dharmakāya.