金光明經文句 5.19

5.19

辯有四種，小辯、無量辯、雙辯、大辯。無漏法名小辯，恒沙法名無量辯，備二種名雙辯，雙非雙照名大辯。此天住智慧莊嚴法門，自住大辯，以自在力為悅眾生故，隨說一辯若二若三若四，故名大辯。為宜眾生，故若授一辯若二若三若四，宜而立之，故名大辯。為對眾生故，或對一辯若二若三若四，對而治之，故名大辯。為悟眾生故，若悟一辯若二若三若四，一悟一切悟而開發之，故名大辯。對佛發願，以大辯加於說者，故稱〈大辯品〉。文為三：一從「白佛」下，以大辯力加益法師；二從「若有眾生於百千」下，以感應力加於化道；三從「復令無量」下，以行力加於聽者。初加法師以樂說辯才，莊嚴次第是辭辯，大智是義辯，總持是法辯。「若有眾生」下，加化道流布不絕。加其能化之道，無人無所化、無道無能化，因緣和合，化道不絕也。從「復令無量」下，是加聽眾兩益。聞經至不退轉，是加因益；必定得菩提，是加果益。文言雖略，誓願甚深，為益大矣。

Eloquence has four kinds: minor eloquence, immeasurable eloquence, dual eloquence, and great eloquence. The undefiled dharma is called minor eloquence; dharmas as numerous as the sands of the Ganges are called immeasurable eloquence; possessing both kinds is called dual eloquence; both negating and illuminating both is called great eloquence. This deva dwells in the dharma-gate of the adornment of wisdom and personally abides in great eloquence. By her sovereign power, to delight sentient beings, she speaks one eloquence, two, three, or four in accordance [with their needs]; hence it is called great eloquence. To suit sentient beings, she confers one eloquence, two, three, or four, establishing them suitably; hence it is called great eloquence. To counteract sentient beings, she counteracts with one eloquence, two, three, or four, counteracting and curing them; hence it is called great eloquence. To awaken sentient beings, when they awaken to one eloquence, two, three, or four, through one awakening all are awakened and opened up; hence it is called great eloquence. Making vows before the Buddha, she empowers the preacher with great eloquence; hence it is titled the "Chapter on Great Eloquence". The text has three parts: first, from "addressing the Buddha" downward, she empowers and benefits the Dharma master with the power of great eloquence; second, from "if there are sentient beings who in hundreds of thousands" downward, she empowers the path of transformation through the power of resonance; third, from "further causing immeasurable" downward, she empowers the listeners with the power of practice. First, empowering the Dharma master with delight-in-preaching eloquence: the orderly arrangement of adornment is eloquence of expression; great wisdom is eloquence of meaning; dhāraṇī is eloquence of phenomena. From "if there are sentient beings" downward, she empowers the path of transformation to circulate without end. Empowering the path of that which can transform: there is no person who is not transformed, and there is no path that cannot transform; causes and conditions harmonise, and the path of transformation never ends. From "further causing immeasurable" downward, this empowers the assembly of listeners with two benefits. Hearing the sūtra up to non-retrogression is empowering the causal benefit; certainly attaining bodhi is empowering the fruitional benefit. Although the words of the text are brief, the vows are extremely deep, and the benefit is vast indeed.