金光明經文句記 5.124

5.124

三、勸示行法，二：初、略勸示；二、廣勸示。私開六：初、示常所住處。經「阿尼曼陀」，此云有財。二、示稱名供養。三、明誦持神呪。四、明歎呪勸持。灌頂章句者，以法性水灌十地頂，受法王職。今密談此法，故名灌頂。必定，是般若德；吉祥，是解脫德；真實不虛，是法身德。以此三德讚灌頂義。等行，謂具行諸行。中善根，謂行一行。八戒者，即在家人一日一夜也。於五戒上，更加不著華香、不觀聽妓樂、不止高床，此八是戒；不過中食是齋。五、勸迴向菩提。此乃奉供及誦密言邀請意也。若為自身受五欲樂、希望財寶，即輪迴業，眾聖所訶，尊天寧護？令為己他成菩提故，其所剋獲非生死因，當依此文修今行法。六、勸嚴處奉待。阿蘭若，此云無諍，以其所居不與世諍，即離聚落五里處也。又有達摩阿蘭若，謂說諸法本來清淨，因名其處為法阿蘭若，即《華嚴經》初於阿蘭若法菩提場是也。今經所指，該其二也。

Third, exhorting and showing the method of practice has two parts: first, briefly exhorting and showing; second, broadly exhorting and showing. Privately divided into six: First, showing her usual dwelling place. In the sūtra, "Ānimānda" means "having wealth". Second, showing recitation of the name and making offerings. Third, clarifying the recitation and retention of the divine dhāraṇī. Fourth, clarifying the praise of the dhāraṇī and exhorting its retention. As for "clauses of empowerment (abhiṣeka)", it means sprinkling the water of the Dharma-nature upon the crown of the tenth bhūmi, receiving the office of Dharma King. Now speaking of this Dharma esoterically, it is called empowerment. "Definite" is the virtue of prajñā; "auspicious" is the virtue of liberation; "real and not false" is the virtue of the Dharma-body. With these three virtues, she praises the meaning of empowerment. Equal practice means fully cultivating all practices. Middling good roots means cultivating a single practice. The eight precepts are for laypeople for a single day and night. In addition to the five precepts, there are further: not wearing flower garlands or perfumes, not watching or listening to singing and dancing, and not sitting on high beds; these eight are the precepts; not eating past midday is the fasting observance. Fifth, exhorting dedication toward bodhi. This is the intention behind offering and reciting the esoteric words to invite her. If it is for one's own body to experience the pleasures of the five desires and to hope for wealth and treasures, that is the karma of saṃsāra, rebuked by all sages—how could the honored goddess protect them? Causing them to achieve bodhi for self and others, what they obtain is not the cause of birth and death; one should rely on this text to cultivate this method of practice. Sixth, exhorting the adornment of a place to receive her. Āraṇya is translated here as "non-contentious", because dwelling there one does not contend with the world, namely a place five li away from settlements. There is also the dharma-āraṇya, meaning the discourse that all dharmas are originally pure, whence that place is named a dharma-āraṇya, which is the bodhimaṇḍa of the Dharma-āraṇya at the beginning of the Avataṃsaka Sūtra. What this sūtra refers to encompasses both.