金光明最勝王經疏 4.498

4.498

贊曰：為通，有三：初法、次喻、後「梵王愚癡異生」下合。法中有二：初凡夫執有無異故不成佛、次聖者知不異故得菩提。此初。即執愚智等或定一異，此雖言異，亦應有一。有無生滅等，不了實無，因緣心有，不稱境知，不得作佛；菩薩翻此故作佛。或依俗諦，即有愚智能行異。菩提非菩提，即善不善因異。解脫非解脫，果異。

Commentary: To provide the resolution, there are three parts: first the dharma, second the simile, and finally the application from 'Brahmā King, foolish ordinary persons' downward. In the dharma there are two: first, ordinary persons grasp at existence and non-existence as distinct and therefore do not become buddhas; second, noble ones know they are not distinct and therefore attain awakening. This is the first. That is, they grasp at folly, wisdom, and so forth as determinately one or distinct; although this mentions distinctness, it also implies oneness. Regarding existence and non-existence, arising and ceasing, and so forth, failing to understand that they are really non-existent, that they exist via the mind of causes and conditions, and failing to know in accordance with the object, they cannot become buddhas; the bodhisattva reverses this and therefore becomes a buddha. Or, relying on conventional truth, there is the distinctness of the foolish and wise capable of practice; 'awakening and non-awakening' is the distinctness of wholesome and unwholesome causes; 'liberation and non-liberation' is the distinctness of effects.