金光明最勝王經疏 6.201

6.201

下第十大段結示利生。有三：初結歸舍利、次「復告阿難陀」下略示往因。雖言兼於得失，具煩惱等為失，然能修行為得。此意勵勸具煩惱者令其修行，即初練磨。亦勸聖者，我昔處凡尚為益物，汝等證聖何不精勤？後「何況今時」下述今能利，即隨感應形皆為益物。此意尚能代生受苦令其出離，故今所說定為利樂方便之因，汝等應當流通修學。

Below is the tenth major section, concluding by pointing out the benefit to sentient beings. There are three [parts]: first, concluding with the relics; next, from "He further addressed Ānanda" below, briefly indicating the past causes. Although the words touch upon both gain and loss—being possessed of defilements and so forth is the loss, yet being able to practice is the gain. The intent here is to encourage and urge those possessed of defilements to practice, which is the initial training. It also admonishes holy ones: "I, in the past, while remaining an ordinary person, still benefited creatures; why do you who have realized sagehood not apply yourselves with diligence?" Finally, from "How much more so now" below, recounting his present ability to benefit, which means manifesting forms in response to resonance, all to benefit creatures. The meaning is: if [the Buddha] can even endure suffering on behalf of sentient beings to bring about their deliverance, then what is taught now is certainly the causal basis of upāya for their benefit and joy; you all should circulate, cultivate, and study it.