金光明最勝王經疏 4.370

4.370

贊曰：明無散空。《辨中邊》云「為所修善至無餘依般涅槃位亦無散捨而觀空，故名無散空。」此意不同二乘，無大悲故，所修諸善至無餘位即皆散捨，身灰致滅故。《十八空論》云「是故如來雖入涅槃，不捨本願，隨物機緣恒現應化，導利含生常隨不捨，如月影像不離水鏡。不同二乘入滅永斷，慈悲薄少不能化他」等。如月影不離水，如物像不離鏡，但有水鏡緣，別像必隨現。我斷煩惱，明得涅槃。常正智現前，即所起應化是智影故，名為正智。又即四智獲常五蘊，能了皆為空，故不捨生死。求真實處，故不捨涅槃。菩提菩提斷，俱名為菩提。非虛妄故，名真實處，亦即三身不即離，義思準可解。

The Commentary says: This clarifies the emptiness of the undispersed (anavakāraśūnyatā). The *Madhyāntavibhāga* states: "One contemplates emptiness so that the good that has been cultivated is not dispersed or abandoned even upon reaching the stage of parinirvāṇa without remainder of conditioning; hence it is called 'undispersed emptiness.'" The meaning is that, unlike the two vehicles, which lack great compassion so that the goods they have cultivated are all dispersed and abandoned upon reaching the stage without remainder—their bodies being reduced to ashes and brought to extinction—the *Treatise on the Eighteen Kinds of Emptiness* states: "Therefore, although the Tathāgata enters nirvāṇa, he does not abandon his fundamental vow; in accord with the capacities and conditions of beings, he constantly manifests transformation bodies, guiding and benefiting living beings, constantly accompanying them without abandonment, just as the reflection of the moon is never separated from water or a mirror. Unlike the two vehicles whose entering into extinction is an eternal severance, whose benevolence and compassion are slight and who are unable to transform others," and so forth. Just as the moon's reflection is not separated from water, and just as an object's image is not separated from a mirror, whenever there are the conditions of water and mirror, the reflection will necessarily appear accordingly.

"I have severed afflictions" clarifies the attainment of nirvāṇa. "Constantly with correct wisdom present before me" means that the manifested transformation bodies that arise are reflections of wisdom, and are therefore called "correct wisdom." Furthermore, through the four wisdoms one obtains the permanent five aggregates; being able to realize that they are all empty, one does not abandon saṃsāra. Seeking the true ground, one does not abandon nirvāṇa. Both bodhi and the cessation of bodhi are called bodhi. Because it is not false, it is called the "true ground"; it also means that the three bodies are neither identical nor separate; by reflecting on this principle, it can be understood.