金光明經文句記 3.240

3.240

二、「初一」下，隨文略釋。十二段如疏列。亦是教他者，指口作惡業也，即自造四過，復教他人行一切惡。既隨癡心，豈能反照？經「心生忿恚」者，求五欲則忿他不與，有五欲則忿他見侵。忿，怒也。經云「親近非聖」，謂外道也。外道自以為聖，故佛弟子指為非聖。慳，悋財也。疾，妬賢也。私詐曰姦，曲媚曰諂，由貧窮故而行詐媚。言無佛世敬田者，以辟支佛出無佛世故。菩薩歷劫形服不拘，故無佛世隨機化物。恩田者，田有三種：三寶曰敬田、父母曰恩田、貧窮曰悲田。通名田者，皆堪種福故。經「憍慢」者，《俱舍》云「慢對他心舉，憍由染自法。」

Second, from 'the first one' onward, briefly explaining following the text. The twelve sections are listed as in the Commentary. 'Also instructing others' refers to creating unwholesome karma of speech: committing the four faults oneself, and furthermore instructing others to practice all unwholesome deeds. Since one follows a foolish mind, how could one reflect back upon oneself? As for the sūtra's 'the mind giving rise to anger and wrath': when seeking the five desires, one is angry that others do not give them; when possessing the five desires, one is angry that others encroach upon them. 'Anger' means wrath. The sūtra says 'associating closely with non-nobles', which refers to non-Buddhists. Non-Buddhists consider themselves noble, so the Buddha's disciples refer to them as non-nobles. 'Stinginess' means begrudging wealth. 'Jealousy' means envying the worthy. Private deceit is called craftiness; crooked flattery is called sycophancy; on account of poverty, one practices deceit and flattery. The mention of the field of respect during a Buddha-less age is because pratyekabuddhas appear in Buddha-less ages. Bodhisattvas, traversing kalpas, are not restricted in appearance or clothing; hence, in Buddha-less ages, they adapt to capacities to transform beings. As for the field of benevolence: there are three kinds of fields—the Three Jewels are called the field of respect, parents are called the field of benevolence, and the poor are called the field of compassion. They are all called 'fields' because all can be planted with merit. Regarding 'haughtiness and pride' in the sūtra, the Abhidharmakośa states: 'Pride is the mind puffing itself up against another; haughtiness arises from being stained by one's own qualities.'