金光明最勝王經疏 3.550

3.550

贊曰：舉大果勸。初四智，智性名智。「三藐」已下，智相名智。一切智，根本智，能證也。重言智者，智性所證也，意明智性是根本故。即此智性離二障故，名淨智。非餘所知，名不思議。離生滅，名不動，即當阿耨多羅也。三藐等，如常所釋。如無著菩薩《般若經論》釋：具智斷德是無上菩提。或復總別配四智品。一切智智總，準《大莊嚴論》第三說：智淨是觀察，轉五識得，能於大眾說法斷疑，雨大法雨能令他淨，故名淨智。又總一切諸陀羅尼門諸三昧門，於所識境恒無障礙，此自無染故亦名淨。不思議者，是成事智，轉第六得。於一切世界作種種變化事，無量無邊不可思議。不動智者，是圓鏡智，轉第八得。故彼論云「四智鏡不動，三智之所依。」釋云：彼鏡智以不動為相，恒為餘三智之所依。不動者是相續一類，唯捨受義。三藐等者是平等智，轉第七得。故彼論云「眾生平等智，修淨證菩提。」釋云：若修習此智最極清淨，即得無上菩提，以無究竟故。由眾生無盡故無究竟，無究竟故不住涅槃。此意由眾生故，究竟不得入於涅槃。復言正遍智者，唐梵俱說。

Commentary: Adducing the great fruit to exhort [them]. In the first four knowledges, the nature of knowledge is called “knowledge”. From “samyak-” onwards, the marks of knowledge are called “knowledge”. “The knowledge of the omniscient” is the fundamental knowledge (mūlajñāna), which is that which realizes. Repeating the word “knowledge” refers to that which is realized by the nature of knowledge; the intent is to clarify that the nature of knowledge is fundamental. This very nature of knowledge, being free from the two hindrances, is called “pure knowledge”. Not being knowable by others, it is called “inconceivable”. Being free from arising and ceasing, it is called “immovable”, which corresponds to anuttara. “Samyak-” and so forth are explained as usual. As the Bodhisattva Asaṅga explains in his Commentary on the Prajñāpāramitā Sūtra: possessing the virtues of knowledge and abandonment constitutes unexcelled awakening. Alternatively, one may correlate them generally and specifically with the four categories of knowledge. The knowledge of the omniscient is general. Based on the third fascicle of the Mahāyānasūtrālaṃkāra: pure knowledge is [the knowledge of] observation (pratyavekṣājñāna), attained through the transformation of the five consciousnesses; being able to preach the Dharma and resolve doubts in the great assembly, raining down the great rain of Dharma that purifies others, it is therefore called pure knowledge. Furthermore, gathering all gates of dhāraṇī and all gates of samādhi, it is perpetually unhindered with regard to the cognized objects; being itself without defilement, it is also called pure. The inconceivable is the knowledge of accomplished action (kṛtyānuṣṭhānajñāna), attained through the transformation of the sixth [consciousness]. Performing various transformation deeds in all worlds, it is immeasurable, boundless, and inconceivable. The immovable knowledge is the mirror-like knowledge (ādarśajñāna), attained through the transformation of the eighth [consciousness]. Therefore that treatise states: “The mirror of the four knowledges is immovable, the support of the [other] three knowledges.” The commentary [there] explains: That mirror knowledge has immobility as its characteristic and is perpetually the support of the other three knowledges. Immobility means being uniform in continuum and having only the meaning of neutral sensation (upekṣā). “Samyak-” and so forth is the knowledge of equality (samatājñāna), attained through the transformation of the seventh [consciousness]. Therefore that treatise states: “The knowledge of equality of sentient beings, cultivated to purity, realizes bodhi.” The commentary explains: If one cultivates this knowledge to utmost purity, one immediately attains unexcelled awakening, because there is no final limit. Because sentient beings are endless, there is no final limit; because there is no final limit, one does not abide in nirvāṇa. The meaning here is that on account of sentient beings, one ultimately does not enter nirvāṇa. Again saying “correct and universal knowledge” is a rendering in both Chinese and Sanskrit.