金光明最勝王經疏 4.558

4.558

贊曰：得見道益。天通欲、色。《顯揚論》云「極戚非惡趣，極忻非上二」者，據彼頓悟者說，不障色界迴心入見。又約二乘說，非據大乘。《瑜伽》八十三釋遠塵離垢云「又復塵者所謂我慢及所斷一切煩惱，垢謂上品所有麁重，法者謂於自相共相所住法中。法眼者，謂如實現證，唯有法慧。言得法者，謂隨證得沙門果故。此隨得言，顯得不定：一超次不定、二通三乘，有不得果，故說隨言。遠塵是真見無間道，說斷見所斷煩惱故。離垢相，見解脫道，說離麁重。若以種子名麁重者，即俱在無間，現種別說。若據習氣，亦通相見，說得果故。」《大莊嚴論》第七，文雖少別，意同瑜伽。若《雜集論》言「諸法忍能遠塵，諸法智能離垢」者，據隨轉門，真見道中不別觀諦故。或通三乘，隨放法說，亦不相違。

Commentary: This refers to the benefit of attaining the path of seeing (darśanamārga). "Devas" covers both the desire and form realms. When the Prakaraṇāryavācā says, "Extreme misery is not in the bad destinies; extreme joy is not in the upper two realms," this is stated on the basis of those who awaken suddenly; it does not obstruct those of the form realm who turn their minds and enter the path of seeing. Furthermore, it is said in reference to the two vehicles, not the Great Vehicle. Fascicle 83 of the Yogācārabhūmi explains "distancing from dust and parting from defilement": "Furthermore, 'dust' refers to the pride of 'I' and all afflictions to be abandoned; 'defilement' refers to all crude heaviness (dauṣṭhulya) of the superior grade. 'Dharma' refers to the dharmas abiding in their own-marks and common-marks. The 'Dharma-eye' refers to the discernment of dharmas only, having realized things as they truly are. Speaking of 'attaining dharmas' refers to attaining the fruit of asceticism (śrāmaṇyaphala) accordingly." This word "accordingly" shows that the attainment is not fixed: first, jumping stages is not fixed; second, it applies commonly across the three vehicles, where some do not attain the fruit; hence the word "accordingly" is spoken. Distancing from dust is the uninterrupted path (ānantaryamārga) of the true path of seeing, because it is said to abandon the afflictions abandoned by seeing. Parting from the marks of defilement is the path of liberation (vimuktimārga) of the path of seeing, spoken of as parting from crude heaviness. If one calls seeds 'crude heaviness,' then both exist in the uninterrupted [path], spoken of separately as active [defilements] and seeds. If one takes it on the basis of residual conditioning (vāsanā), it also applies to the path of seeing marks, because it is said to attain the fruit. Fascicle 7 of the Mahāyānasūtrālaṅkāra, though slightly different in wording, has the same intent as the Yogācārabhūmi. When the Abhidharmasamuccayavyākhyā says, "The patiences regarding dharmas are able to distance from dust, and the cognitions regarding dharmas are able to part from defilement," this is based on the approach that conforms to progression, because within the true path of seeing one does not contemplate the truths separately. Alternatively, it applies to the three vehicles and is spoken in accordance with the broad teaching, which also does not conflict.