金光明最勝王經疏 3.628

3.628

下合明二因果。分二：初明佛自成就德、「能破眾生」下明令他成就德。自成就德中有二：一總說三身、二別說三身。初一句總，謂「我法身者清淨無比」。諸功德法依聚體義合名法身，離二障故名為清淨。已下別說三身。種種妙相等，報身智德超情計境故。一切眾生下，應化恩德，超言說境故。法身攝藏下，法身斷德。以真如理體遍常，故攝諸法；餘法翻此故不攝。如雖常非常見、雖斷非斷見者，境真實故，能緣非邊。或滅性名滅，證此滅性常非常見，能令染斷非斷見。諸邊見者，非常見常、非斷見斷，所以名邊，不稱中道無漏智故。能破眾生下，令他成就德中，一令他捨邪歸正德；二令他離縛斷障德；三「能殖」下，令他成就應身德；四令他圓證法身德，「令解脫」已下是，以解脫為後邊故。就法身德中為五：一具四德、二超三世、三越二乘、四菩薩境、五佛同證。非惑業作云無作，非今始生云無動。此常德煩惱皆盡云遠離闠鬧。寂靜無為，顯法身自體淨德。具大我德，云自在。非逼惱故，云安樂，是大樂德。即令他修大悲大信大智大定，如次能證。餘句可知。

Below, he jointly clarifies the two causes and fruits. This is divided into two: first, clarifying the virtues perfected by the Buddha himself; from "It can destroy" below, clarifying the virtues that cause others to achieve perfection. Within the virtues perfected by himself, there are two: 1. generally explaining the three bodies; 2. separately explaining the three bodies. The first sentence is general, namely, "As for my dharmakāya, it is peerlessly pure." The aggregation of the principles and entities of all virtuous dharmas is collectively called the dharmakāya; because it is free from the two obscurations, it is called pure. Below, the three bodies are separately explained. "Various wondrous marks" and so forth refer to the wisdom virtue of the saṃbhogakāya, because it transcends the realm of conceptualization. From "All sentient beings" below, it refers to the grace virtue of the nirmāṇakāya, because it transcends the realm of verbal expression. From "The dharmakāya encompasses and stores" below, it refers to the abandonment virtue of the dharmakāya. Because the ontological principle of tathatā is all-pervading and permanent, it encompasses all dharmas; other dharmas are the opposite of this, so they do not encompass it. Regarding "Although permanent, it is not the view of eternalism; although cessation, it is not the view of annihilationism": because the object is real, the cognition that takes it as object is not extreme. Alternatively, the nature of cessation is called cessation; realizing this nature of cessation is permanent, yet not the view of eternalism; it can cause defilements to be severed, yet is not the view of annihilationism. As for extreme views, viewing the impermanent as permanent, or viewing non-annihilation as annihilation—this is why they are called extreme, because they do not accord with the uncontaminated wisdom of the Middle Way. From "It can destroy" below, within the virtues causing others to achieve perfection: 1. the virtue of causing others to abandon the false and return to the true; 2. the virtue of causing others to be free from bonds and sever obscurations; 3. from "can plant" below, the virtue of causing others to achieve the nirmāṇakāya; 4. the virtue of causing others to fully realize the dharmakāya, which is from "causes to be liberated" onward, since liberation is the ultimate limit. Within the virtues of the dharmakāya, there are five: 1. possessing the four virtues; 2. transcending the three times; 3. surpassing the two vehicles; 4. being the sphere of bodhisattvas; 5. being identically realized by all Buddhas. Not produced by affliction and karma, it is called "without action"; not newly arisen now, it is called "without movement". This is the virtue of permanence; that all afflictions are exhausted is called "far removed from turmoil". "Tranquil and unconditioned" reveals the intrinsic purity virtue of the dharmakāya. Possessing the virtue of the great Self, it is said to be "sovereign". Because it is free from affliction, it is said to be "blissful", which is the virtue of great bliss. That is, it causes others to cultivate great compassion, great faith, great wisdom, and great samādhi, by which in turn they can realize it. The remaining sentences are intelligible.