金光明最勝王經疏 6.261

6.261

下二頌讚自利用。化相住寂、能入涅槃等，以言牟尼及聲聞弟子故，或通受用自利之用。言諸根定，住等持門等故。然真諦三藏云讚法身者，文勢稍疎。二頌分三：初一頌讚自利住寂德、次半頌讚能住寂所由、後半頌結成所以。以法體空、自性皆寂，故住空寂。由住空寂，故能靜諸根、能入圓寂，能住寂定、能證寂境。故《無垢稱經》云「其輪能寂，本性寂也。」又解：初頌前讚住寂；後頌讚得四平等，一法平等、二眾生、三所化、四佛體。準文配知。

The following two verses praise the function of self-benefit. The transformed appearance abiding in serenity, being able to enter nirvāṇa, and so forth, are mentioned because of the terms "Muni" and "śrāvaka disciples"; or they apply to the function of self-benefit of the enjoyment [body], because it says "senses concentrated", "abide in the door of samādhi", and so forth. However, Tripiṭaka Master Paramārtha said that these praise the dharmakāya, which is rather distant from the drift of the text. The two verses are divided into three: the first verse praises the virtue of abiding in serenity for self-benefit; the next half-verse praises the reason for being able to abide in serenity; the latter half-verse concludes with the underlying cause. Because the nature of phenomena is empty and their intrinsic nature is entirely serene, one abides in empty serenity. Through abiding in empty serenity, one can therefore quiet the faculties, enter complete serenity, abide in serene samādhi, and realize the serene realm. Thus the Vimalakīrtinirdeśa states, "Its wheel can be serene, for its original nature is serene." Another explanation: the former verse praises abiding in serenity; the latter verse praises attaining the four equalities: first, equality of phenomena; second, [equality of] sentient beings; third, [equality of] those to be converted; fourth, [equality of] the Buddha's substance. This should be understood by coordinating it with the text.