金光明最勝王經疏 3.490

3.490

贊曰：第三如來為說，有六：一答所請法、二「若有淨信」下讚勝勸行、三「爾時天帝」下依勸修學、四「我念往昔」已下引己為證、五「若有苾芻」下明行法利益、六「爾時釋梵」下釋梵述成。答所請中，初讚、後答。讚中，初總讚、後別讚。別讚中、初讚自利、謂汝今修行是；二讚利他、欲為無量等是。讚利他中，初讚利他、後釋所以。云為無量眾生者，《瑜伽》四十六有五無量：一有情界無量、二世界無量、三法界無量、四調伏界、五調伏方便界。有情界，即所利生。世界，即所可化處。法界，即三性法等，謂由此法成染淨故。所調伏界，即種姓差別，由此種姓有堪能故。調伏方便界，即能成就有情之法。無量即眾生界，無邊即世界，或俱通二。令得安樂等，是所調伏界。并所除障，即法界無量。汝今修行，即調伏方便界，故《無垢稱經》云「應以是法而化有情，即修是法。」安樂道，菩提、涅槃，故《唯識》第十云「此二自性皆無逼惱，及能安樂，故二轉依俱名安樂，具離二障名清淨解脫。」哀愍，即大悲拔苦。福利，即大慈與樂。

The commentary says: Third, the Tathāgata explains it for him, in six parts: first, answering about the Dharma requested; second, from 'If there are those with pure faith' downward, praising its excellence and encouraging practice; third, from 'At that time Śakra, lord of the devas' downward, training according to the exhortation; fourth, from 'I recall in the past' downward, citing oneself as proof; fifth, from 'If there are bhikṣus' downward, explaining the benefits of practicing the Dharma; sixth, from 'At that time Śakra and Brahmā' downward, Śakra and Brahmā expressing their accord. Within answering what was requested, first is praise, and later is the answer. Within the praise, first is general praise, and later is specific praise. Within the specific praise, first is praising svārtha, namely 'you now cultivate practice'; second is praising parārtha, namely 'desiring on behalf of immeasurable…', and so forth. Within praising parārtha, first is praising parārtha, and later is explaining the reason. Saying 'on behalf of immeasurable sentient beings': in the forty-sixth [fascicle] of the *Yogācārabhūmi*, there are five immeasurables: first, the immeasurable realm of sentient beings; second, the immeasurable world realm; third, the immeasurable dharmadhātu; fourth, the realm of the tamed; fifth, the realm of upāya for taming. The realm of sentient beings is the beings to be benefited. The world realm is the places where conversion can occur. The dharmadhātu is the phenomena of the three natures and so forth, meaning that through these phenomena defilement and purification are established. The realm to be tamed is the differences in gotra, because by virtue of these gotras there is capacity. The realm of upāya for taming is the dharmas capable of perfecting sentient beings. 'Immeasurable' is the realm of sentient beings; 'boundless' is the world realm; or both apply to both. 'Making them attain peace and happiness', and so forth, is the realm of the tamed. Together with the obstacles to be eliminated, this is the immeasurable dharmadhātu. 'You now cultivate practice' is the realm of upāya for taming; therefore the *Vimalakīrtinirdeśa* says: 'One should convert sentient beings with this Dharma, and immediately cultivate this Dharma.' The path of peace and happiness is bodhi and nirvāṇa; therefore the tenth fascicle of the *Vijñaptimātratāsiddhi* says: 'These two are by nature free from affliction and can bring peace and happiness; therefore the two āśrayaparivṛttis are both called peace and happiness; being fully free from the two obscurations is called pure liberation.' 'Pity' is mahākaruṇā pulling out suffering. 'Benefit and welfare' is mahāmaitrī giving happiness.