金光明最勝王經疏 3.195

3.195

贊曰：下重更廣明，有二：初廣前因果無異、第二「如是見者」下廣前信解。就初分五：初於境起勝行、次如如於彼不能斷障、三「如如一切」下得因圓、四「如如法界」下得果滿、五「一切諸障」下結不異。此即初也。以是義故，標舉之詞。於諸境界，所知境。由於此境不正思惟，故見異相不能修行；能正思惟，即知無二境、無邪分別，智無二相便能起修，是聖所修行。

Commentary: Below, expounding it extensively again has two parts: first, extensively explaining the non-difference of the preceding cause and result; second, from "Those who see thus" onward, extensively explaining the preceding faith and understanding. The first part is divided into five: first, giving rise to supreme practice regarding objects; second, how tathatā toward them severs obstructions; third, from "Just as all" onward, attaining the perfection of the cause; fourth, from "Just as the dharmadhātu" onward, attaining the fulfillment of the result; fifth, from "All obstructions" onward, concluding with non-difference. This is the first. "For this reason" is an introductory phrase. "Regarding all cognitive objects" means the objects to be known. Because of improper reflection regarding these objects, one sees differing characteristics and is unable to practice; if one can properly reflect, one knows there are no dual objects and no erroneous conceptualizations. Wisdom being free of dual characteristics, one is then able to engage in practice; this is the practice of the noble ones.