金光明經文句 3.11

3.11

從「我以善業諸因緣故」下有五十一行半偈，是第四發願。行若無願，如牛無御，不能有所至。如畫無膠、如坏未火、如水中月，故以願持行。亦是懺悔退轉之罪也。文為二：初有四十七行半明發願、次四行約願隨喜。初願又二：初九行自發願、次三十八行半為他發願。自願又二：初四行願果滿、次五行願因圓。果滿願又四：初一行成佛道是願意輪滿、次一行說法是願口輪滿、次一行摧魔是願身輪滿、次一行住壽久益是願慈悲滿。因圓願又四：初一行具六度願有為功德圓、次一行願無為功德圓、次二行宿命念佛圓、次一行值佛圓。為他發願，文為二：前八行半願作藥樹王身大悲拔苦、後三十行願作寶珠王身大慈與樂。拔苦，又為四：初一行總拔眾苦、次一行拔根不具苦、次兩行拔病苦、次四行半拔王難苦。與樂，又為三：初十六行半與世間果樂、次九行半與出世因樂、後四行結成。上文大悲拔苦，根不具者令具；今大慈與樂，視聽聰明暢悅快樂。諸根語同，與拔小異也。從「願諸眾生常得供養」下九行半，與出世因樂。文為二：初三行半令修行外緣具、次六行令修行內因具。外緣又二：初二行值三寶、二一行半離八難。人緣不同，或值佛難不除、或難除不值佛，今願其亦除亦值。內因又二：一半行生尊貴家、二五行半多饒財寶。人因不同，或多財而卑賤、或尊貴而貧窮，因不具足，今令其亦貴亦富。女有五礙，願其無五礙苦。從「若我現在」下四行，結成自他誓願也。前二行結自、後二行結他。從「若此閻浮」下四行，約願隨喜。隨喜者，慶他修善也。亦是懺悔疾妬之罪也。文為二：初二行隨喜於他、後二行隨喜於自。

From "By the causes and conditions of my wholesome karma" onwards, there are fifty-one and a half stanzas, which constitute the fourth [part], making vows. If practice lacks vows, it is like an ox without a driver: it cannot arrive anywhere. It is like paint without glue, unbaked earthenware, or the moon in water; therefore one sustains practice by vows. It is also the confession of the offense of retrogressing. The text has two [parts]: first, forty-seven and a half stanzas explain the making of vows; next, four stanzas [explain] rejoicing with respect to vows. The first, on vows, also has two [parts]: first, nine stanzas are making vows for oneself; next, thirty-eight and a half stanzas are making vows for others. The vows for oneself also have two [parts]: first, four stanzas vow for the fruition to be fulfilled; next, five stanzas vow for the causes to be complete. The vows for the fruition to be fulfilled also have four [parts]: first, one stanza on attaining the Buddha-way is vowing for the wheel of intention to be fulfilled; next, one stanza on expounding the Dharma is vowing for the wheel of speech to be fulfilled; next, one stanza on vanquishing Māra is vowing for the wheel of body to be fulfilled; next, one stanza on enduring long in life to benefit [beings] is vowing for kindness and compassion to be fulfilled. The vows for the causes to be complete also have four [parts]: first, one stanza on being endowed with the six perfections is vowing for conditioned merits to be complete; next, one stanza vows for unconditioned merits to be complete; next, two stanzas [vow for] mindfulness of the Buddha in past lives to be complete; next, one stanza [vows for] encountering buddhas to be complete. In the vows made for others, the text has two [parts]: the first eight and a half stanzas vow to become the body of the King of Medicinal Trees to pluck out suffering with great compassion; the latter thirty stanzas vow to become the body of the Wish-fulfilling Jewel King to bestow joy with great kindness. Plucking out suffering also has four [parts]: first, one stanza generally plucks out all suffering; next, one stanza plucks out the suffering of defective sense faculties; next, two stanzas pluck out the suffering of illness; next, four and a half stanzas pluck out the suffering of calamities from kings. Bestowing joy also has three [parts]: first, sixteen and a half stanzas bestow mundane resultant joy; next, nine and a half stanzas bestow supramundane causal joy; finally, four stanzas conclude. In the above text on great compassion plucking out suffering, those with defective faculties are caused to have them complete; here, in great kindness bestowing joy, their seeing and hearing are made acute, and they are elated and joyous. The words for the sense faculties are the same, but bestowing and plucking out are slightly different. From "May all sentient beings constantly obtain offerings" onwards, nine and a half stanzas bestow supramundane causal joy. The text has two [parts]: first, three and a half stanzas cause the external conditions for practice to be complete; next, six stanzas cause the internal causes for practice to be complete. The external conditions also have two [parts]: first, two stanzas on encountering the Three Jewels; second, one and a half stanzas on being free from the eight difficult situations. People's conditions differ: some encounter the Buddha yet their difficulties are not eliminated; some have their difficulties eliminated yet do not encounter the Buddha; here it is vowed that they are both eliminated and encountered. The internal causes also have two [parts]: first, half a stanza on being born into an honorable and noble family; second, five and a half stanzas on having abundant wealth and jewels. People's causes differ: some have abundant wealth but are lowly, while some are noble but poor, their causes being incomplete; here they are caused to be both noble and wealthy. Women have the five hindrances; it is vowed that they be free from the suffering of the five hindrances. From "If in my present [life]" onwards, four stanzas conclude the vows for oneself and others. The first two stanzas conclude for oneself, and the latter two stanzas conclude for others. From "If in this Jambudvīpa" onwards, four stanzas concern rejoicing with respect to vows. Rejoicing means delighting in others' cultivation of the good. It is also the confession of the offense of jealousy. The text has two [parts]: first, two stanzas rejoice in others; next, two stanzas rejoice in oneself.