金光明經文句記 3.256

3.256

三、「果中」下，明成果。指經初句為總，餘三行三句為別。功德是福嚴，光明是智嚴。不離色光而論智光，以其色心不二究竟也。三行之中疏不釋者，今略列之，冀免檢尋法藏。須論八萬四千皆祕密，故名為甚深功德。乃是六度萬行所成就者，略言萬德，廣則無量。一切種智，即中道智，中必雙照，今三圓極。禪謂達禪，達根本等皆法界故。定謂楞嚴，本性、健相二是大乘事理二定。於一切法皆明靜故，泛舉百千。根謂五根、力謂五力，即信、進、念、定、慧。此五能生一切善法，名之為根。力排五障，乃以疑、怠、邪、亂、癡，遮此五故，名之為力，與上五根名同用別。覺，謂七覺分，一擇法覺分、二精進、三喜、四除、五捨、六定、七念，此七能令定慧均平。通名覺分者，有到極果覺知之分也。道，謂八正道，一正見、二正思惟、三正語、四正業、五正命、六正精進、七正念、八正定。八離偏邪，通至涅槃，故名正道。根等道品，修雖在因，證皆果德。陀羅尼者，翻為遮持，遮一切惡、持一切善。數或五百、八萬四千，表破煩惱。且言其實，數一切法能遮能持。十力，如向記中已列。此乃自行始終之相。

Third, from "In the fruit" downward, explains the perfected fruit. It takes the first line of the sūtra as the general [statement], and the remaining three verses and three lines as the specific [statements]. Merit is the adornment of blessings; radiance is the adornment of wisdom. One does not speak of the light of wisdom apart from the light of form, because the non-duality of form and mind is ultimate. As for what is not explained in the Commentary within these three verses, I will now briefly list it, hoping to spare [the reader] from having to search through the treasuries of the Dharma. One must explain that the eighty-four thousand are all secret, and therefore they are called "profound merits." They are what is accomplished by the six perfections and myriad practices: briefly stated, they are ten thousand virtues; in full, they are immeasurable. The "sarvākārajñatā" (knowledge of all aspects) is none other than the wisdom of the Middle Way; the middle necessarily illumines both [emptiness and provisionality], and now the three are completely perfected. "Dhyāna" refers to penetrating dhyāna, because one penetrates fundamental [dhyānas] and the like as being entirely the Dharma realm. "Samādhi" refers to the Śūraṅgama; original nature and courageous aspect—these two are the phenomenal and noumenal samādhis of the Mahāyāna. Because they are clear and tranquil in relation to all phenomena, "hundreds of thousands" is mentioned in general. "Faculties" refers to the five faculties, and "powers" refers to the five powers, namely: faith, diligence, mindfulness, concentration, and wisdom. These five are able to generate all wholesome phenomena, so they are named faculties. The powers forcefully dispel the five obstacles: because they ward off these five—doubt, indolence, deviation, distraction, and delusion—they are called powers; they share the same names as the above five faculties, but their functions differ. "Factors of awakening" refers to the seven factors of awakening: first, the factor of awakening of investigation of phenomena; second, diligence; third, joy; fourth, pliancy; fifth, equanimity; sixth, concentration; seventh, mindfulness. These seven are able to make concentration and wisdom evenly balanced. They are collectively named "factors of awakening" because they possess the portion of awakening that reaches the ultimate fruit. "Path" refers to the eightfold noble path: first, right view; second, right thought; third, right speech; fourth, right action; fifth, right livelihood; sixth, right effort; seventh, right mindfulness; eighth, right concentration. The eight depart from deviation and error, and lead directly to nirvāṇa, hence they are called the right path. Although the cultivation of the path-factors such as faculties is in the cause, their realization is entirely the virtue of the fruit. "Dhāraṇī" is translated as "warding off and maintaining": warding off all evil and maintaining all good. Their number may be five hundred or eighty-four thousand, symbolizing the destruction of afflictions. Moreover, speaking of their actuality, they are able to ward off and maintain all phenomena. The ten powers are as already listed in the preceding record. These are the characteristics of the beginning and end of one's own practice.