金光明最勝王經疏 4.340

4.340

贊曰：明所為。令於空得開悟者，於諸深法即所迷境，二空真理或菩提涅槃，有情無智即能迷人。所為之生，有四種人無智不解：一執我法人、二怖空之人、三懈怠不修、四疑惑不學。故《十八空論》云「明此十八空理，能除四種過失：一除戲論、二除怖畏、三除懈怠、四除疑惑。一除戲論者有二：一除世間外道我執、二除出世行者法執。此二者有，不能悟解二空之理。二除怖畏者，眾生聞人法空，怖不修道。此即著空，佛為說有事有用。若人能修，則能得道及得道果，乃至三身一切功德。三除懈怠者，若定言淨，不勞修道；若定不淨，則永無除滅。今明如如非淨不淨，但有惑時名為不淨，除惑已去名得清淨，故應修道方可解脫。四除疑惑者，既聞如如非有非無則心猶豫，為其分判人法二我決定非有、人法二無理決定非無，故除疑惑令得開悟。」

The Commentary says: This explains the purpose. Regarding 'causing them to attain awakening to emptiness': the profound teachings are the spheres about which they are confused, namely the true principle of the two emptinesses or bodhi and nirvāṇa; 'sentient beings who lack wisdom' refers to those who are capable of being confused. Among the beings that are the purpose [of the teaching], there are four kinds of persons who lack wisdom and do not understand: first, those who grasp at a self and at phenomena; second, those who fear emptiness; third, those who are indolent and do not cultivate; fourth, those who doubt and do not study. Thus the Treatise on the Eighteen Kinds of Emptiness (*Aṣṭādaśaśūnyatāśāstra) says: 'Clarifying the principle of these eighteen kinds of emptiness can eliminate four kinds of faults: first, eliminating conceptual proliferation (prapañca); second, eliminating fear; third, eliminating indolence; fourth, eliminating doubt. Regarding the first, eliminating conceptual proliferation, there are two aspects: first, eliminating worldly non-Buddhists' grasping at a self; second, eliminating supramundane practitioners' grasping at phenomena. When these two are present, one cannot awaken to and understand the principle of the two emptinesses. Regarding the second, eliminating fear: when sentient beings hear of the emptiness of persons and phenomena, they are afraid and do not cultivate the Path. This is clinging to emptiness; for them the Buddha explains that there are affairs and there are functions. If a person is able to cultivate, they can attain the Path and its fruit, up to and including all the merits of the three bodies. Regarding the third, eliminating indolence: if one were to say definitively that it is pure, it would not require the labor of cultivating the Path; if one were to say definitively that it is impure, then it could never be eradicated. Now it is explained that suchness is neither pure nor impure; only when afflictions are present is it called impure, and when afflictions have been eliminated it is called attaining purity; therefore, only by cultivating the Path can one attain liberation. Regarding the fourth, eliminating doubt: having heard that suchness is neither existent nor non-existent, their minds waver; for them it is distinguished that the two selves of persons and phenomena are definitively non-existent, and the principle of the two non-selves of persons and phenomena is definitively not non-existent; thus doubt is eliminated, causing them to attain awakening.'