金光明最勝王經疏 3.628

3.628

Below, he jointly clarifies the two causes and fruits. This is divided into two: first, clarifying the virtues perfected by the Buddha himself; from "It can destroy" below, clarifying the virtues that cause others to achieve perfection. Within the virtues perfected by himself, there are two: 1. generally explaining the three bodies; 2. separately explaining the three bodies. The first sentence is general, namely, "As for my dharmakāya, it is peerlessly pure." The aggregation of the principles and entities of all virtuous dharmas is collectively called the dharmakāya; because it is free from the two obscurations, it is called pure. Below, the three bodies are separately explained. "Various wondrous marks" and so forth refer to the wisdom virtue of the saṃbhogakāya, because it transcends the realm of conceptualization. From "All sentient beings" below, it refers to the grace virtue of the nirmāṇakāya, because it transcends the realm of verbal expression. From "The dharmakāya encompasses and stores" below, it refers to the abandonment virtue of the dharmakāya. Because the ontological principle of tathatā is all-pervading and permanent, it encompasses all dharmas; other dharmas are the opposite of this, so they do not encompass it. Regarding "Although permanent, it is not the view of eternalism; although cessation, it is not the view of annihilationism": because the object is real, the cognition that takes it as object is not extreme. Alternatively, the nature of cessation is called cessation; realizing this nature of cessation is permanent, yet not the view of eternalism; it can cause defilements to be severed, yet is not the view of annihilationism. As for extreme views, viewing the impermanent as permanent, or viewing non-annihilation as annihilation—this is why they are called extreme, because they do not accord with the uncontaminated wisdom of the Middle Way. From "It can destroy" below, within the virtues causing others to achieve perfection: 1. the virtue of causing others to abandon the false and return to the true; 2. the virtue of causing others to be free from bonds and sever obscurations; 3. from "can plant" below, the virtue of causing others to achieve the nirmāṇakāya; 4. the virtue of causing others to fully realize the dharmakāya, which is from "causes to be liberated" onward, since liberation is the ultimate limit. Within the virtues of the dharmakāya, there are five: 1. possessing the four virtues; 2. transcending the three times; 3. surpassing the two vehicles; 4. being the sphere of bodhisattvas; 5. being identically realized by all Buddhas. Not produced by affliction and karma, it is called "without action"; not newly arisen now, it is called "without movement". This is the virtue of permanence; that all afflictions are exhausted is called "far removed from turmoil". "Tranquil and unconditioned" reveals the intrinsic purity virtue of the dharmakāya. Possessing the virtue of the great Self, it is said to be "sovereign". Because it is free from affliction, it is said to be "blissful", which is the virtue of great bliss. That is, it causes others to cultivate great compassion, great faith, great wisdom, and great samādhi, by which in turn they can realize it. The remaining sentences are intelligible.