金光明最勝王經疏 4.406

4.406

贊曰：後正申請。請有二：一問菩提之正行、二問無住涅槃之正行，此覺寂因，俱能饒益於自他故。又復菩薩意求菩提，利樂有情窮未來際。於涅槃中求無住處，異於凡夫及二乘，故一正行言，通上菩提及下涅槃。或無住涅槃亦名菩提，菩提斷亦名菩提，故偏問之。故下答云「依於法界行菩提法」，答菩提正行。「修平等行」，答無住涅槃因。生死涅槃俱平等，無欣厭故。若不行此二行，即不證二果，故下云「若如是者，凡夫之人應見真諦，得於無上安樂涅槃」，乃至云「即執著未得解脫煩惱繫縛，即不證阿耨菩提。」此俱返顯。又解：行菩提正行，所謂悲智，由智故得如此。如是智性智相合斷智德，名為法身離生死。由悲故得應化身，即是恩德，為生說法，離涅槃修智故益自，修悲故益他。此釋順前〈三身品〉無住涅槃。又行有四，謂信、般若、大定、大悲。四行能除不信、著我、畏苦、捨心四種重障，即能為佛淨我樂常四德之因。初二煩惱障，後二所知障。由信及智離生死，由悲離涅槃。定為二因，彰二俱勝，故偏問之。菩提涅槃各有四德，四障能礙故。

Commentary: Finally, she formally puts forth the request. The request has two parts: first, asking about the right practice of bodhi; second, asking about the right practice of apratiṣṭhita-nirvāṇa; because these causes of awakening and quiescence are both able to benefit oneself and others. Furthermore, a bodhisattva's intent is to seek bodhi and bring benefit and joy to sentient beings to the end of the future. In nirvāṇa, they seek the unestablished abode, which is different from ordinary beings and the Two Vehicles; therefore the single phrase 'right practice' applies to bodhi above and nirvāṇa below. Or, apratiṣṭhita-nirvāṇa is also called bodhi, and the cessation of bodhi is also called bodhi, which is why she specifically asks about it. Therefore, the answer below says: 'Relying on the dharmadhātu, one practices the Dharma of bodhi'—this answers the right practice of bodhi; and 'cultivating equal practice' answers the cause of apratiṣṭhita-nirvāṇa. Saṃsāra and nirvāṇa are both equal, without attraction or aversion. If one does not cultivate these two practices, one will not realize the two fruits; hence it says below: 'If it were so, ordinary beings should see the true reality and attain the unsurpassed, peaceful and joyful nirvāṇa', and further says: 'namely, attached, not yet having attained liberation from the binding fetters of afflictions, they will not realize anuttarabodhi.' These both show it by inverse implication. Another explanation: Cultivating the right practice of bodhi refers to compassion and wisdom; through wisdom one comes to be thus. When such nature of wisdom and marks of wisdom unite the virtues of severance and wisdom, it is called the Dharmakāya departing from saṃsāra. Through compassion one attains the Nirmāṇakāya, which is the virtue of grace; preaching the Dharma for sentient beings, one departs from nirvāṇa. Cultivating wisdom benefits oneself; cultivating compassion benefits others. This explanation accords with the apratiṣṭhita-nirvāṇa in the preceding 'Chapter on the Three Bodies'. Furthermore, practice has four [aspects]: faith, prajñā, great samādhi, and mahākaruṇā. The four practices can eliminate the four kinds of heavy hindrances: disbelief, attachment to self, fear of suffering, and a mind of indifference; thus they can serve as the causes for the Buddha's four virtues of purity, self, bliss, and permanence. The first two are affliction-hindrances, and the latter two are knowable-hindrances. Through faith and wisdom one departs from saṃsāra; through compassion one departs from nirvāṇa. Samādhi is the cause for both, demonstrating that both are superior; hence she specifically asks about them. Bodhi and nirvāṇa each have four virtues, because the four hindrances can obstruct them.