大乘法界無差別論疏 1.81

1.81

三、釋中文有三：一、總反前。謂前門在纏故無利用，今此出障故有大益。二、「應知」下，明具智斷勝德。於中二，先斷德究竟，障無不盡故，釋前出障；後「成就」等，明智德圓滿，德無不熟故，釋後具德。三、「證斯」下，以法成益，釋前二位益生。於中二：先成自益、後成他益。前中二句、初證法成人益，亦成大菩提益，故云「證斯乃至等覺」。二、「於常」下，受用法樂益，亦是得大涅槃益。於涅槃界中，具四勝德：一常住者，凝然不變故。二寂靜者，二障習盡故。三清涼者，遠離熱惱苦報盡故。曰「不思議涅槃界」者，總結具有無邊功德圓寂究竟也。言「恒受安樂」者，領納如此究竟之樂，盡未來際永無斷絕，故云恒受等也。又釋：前四句顯常我及淨，此中顯示四德圓滿為究竟果也。又釋：常是法身、寂是解脫、清涼般若，結三德為涅槃，云不思議等。二、「為一切」下，明成他利。謂現身說法等，令眾生歸向故也。釋作義利門竟。

Third, in the commentary [prose] there are three parts: 1. A general reversal of what preceded. That is, because in the previous section [the dharmakāya] was encased in entanglements, it lacked beneficial function; now, having emerged from the obstructions, it has great benefit. 2. From "it should be known" onward, it explains the possession of the supreme virtues of wisdom and eradication. Within this there are two: first, the virtue of eradication is ultimate, because there are no obstructions that are not completely exhausted, which explains the previous emergence from obstructions; next, "attainment" and so on explains that the virtue of wisdom is consummate, because there are no virtues that are not matured, which explains the subsequent possession of virtues. 3. From "realizing this" onward, through the Dharma it accomplishes benefit, explaining the previous two stages of benefiting sentient beings. Within this there are two: first, accomplishing one's own benefit; next, accomplishing benefit for others. In the former there are two phrases: first, realizing the Dharma to accomplish the person's benefit also accomplishes the benefit of great bodhi, hence it says "realizing this up to equal awakening." Second, from "in the constant" onward, it is the benefit of experiencing and enjoying the bliss of the Dharma, which is also the benefit of attaining great nirvāṇa. Within the realm of nirvāṇa, four supreme virtues are possessed: first, "permanent," because it is motionless and changeless; second, "quiescent," because the latencies of the two obstructions are exhausted; third, "cool and refreshing," because it is far removed from the burning distress of suffering retribution, which is completely exhausted. Saying "the realm of inconceivable nirvāṇa" summarizes the possession of boundless virtues, perfectly quiescent and ultimate. Saying "constantly receiving peace and bliss" means experiencing such ultimate bliss perpetually without interruption through the limit of the future, hence it says "constantly receiving," and so forth. Another explanation: the first four phrases reveal permanence, self, and purity, while this reveals the consummation of the four virtues as the ultimate fruit. Another explanation: permanence is the dharmakāya, quiescence is liberation, and coolness is prajñā; summarizing the three virtues as nirvāṇa, it says "inconceivable," and so forth. 2. From "for the sake of all" onward, it explains accomplishing benefit for others. That is, manifesting bodies and expounding the Dharma, and so forth, in order to cause sentient beings to take refuge. The explanation of the section on performing beneficial acts is finished.