金光明經文句記 6.97

6.97

六、釋〈捨身品〉，二：初、釋題，二：初、問捨多題少；二、「此從」下，答從要立題。受者須身，虎飢所逼正須身肉，壽命財位非彼所求。夫行門無量，根由宿熏，四種三昧逐人所尚，於隨自意善行六度。樂行檀者，於身命財無所悋惜，自行教他隨喜讚歎皆在於施。若於善師及依實教修檀行者，體能施心及受施境，所施身等即空假中。事行理觀合一而修助道，正修相資而進，既稱本習故忻然而為。或因事卒行，宿緣會故；或積年要誓，令觀成故；或顯陳所願，令物効故；或密遂其心，息他謗故。悲重故密、慈重故顯，心若真實四悉俱成，心若詐欺二利皆失。然佛談本事令人効行，故疏云「引昔捐軀，誡今師弟勿悋法財。」問：《大論》云「捨身易，捨心難。」論欲行者捨執著心，故以難歎；欲息事施，故以易斥。何不依論遠離執心？今人為何好捨身命？答：抑揚取捨，皆遵佛教、悉赴人心。佛談正助，不同人樂理事不等。今品特示捨於身命，安得以論難易為譏？又復空說捨心而執己見，膠固自體一毛不拔，毀他捨命為非。既乖隨喜之心，寧逃嫉善之咎？願聞佛說，隨力奉行。

Sixth, explaining the "Chapter on Abandoning the Body," in two parts: first, explaining the title, in two parts: first, asking about abandoning many things while the title is few; second, from "this is based on" onward, answering that the title is established based on the essential. The recipient required the body; pressed by tiger hunger, it specifically required the body's flesh, whereas life, wealth, and status were not what it sought. Now, the gates of practice are immeasurable, their roots deriving from past fumigation; the four kinds of samādhi follow what a person esteems, skillfully practicing the six perfections in accordance with their own intent. Those who delight in practicing giving have no begrudging thrift regarding body, life, or wealth; practicing it themselves, teaching others, rejoicing in accord, and praising—all rest in giving. If one practices the practice of giving in reliance on a good master and based on the true teaching, realizing that the mind capable of giving and the object receiving the giving, as well as the body and other things given, are identical with emptiness, provisionality, and the middle, phenomenal practice and contemplation of principle are practiced in union as auxiliary paths, the correct cultivation and mutual aid advancing together; since it accords with one's original habit, one undertakes it with joy. Sometimes it is carried out suddenly on account of an event, because past conditions meet; sometimes it is a solemn vow of accumulated years, to cause contemplation to be accomplished; sometimes one openly sets forth one's vow, to cause beings to emulate it; sometimes one secretly fulfills one's intention, to put an end to others' slander. When compassion is heavy, it is secret; when benevolence is heavy, it is open. If the mind is genuine, the four siddhāntas are all accomplished; if the mind is deceitful, both benefits are lost. However, the Buddha discusses past events to cause people to emulate and practice them; therefore the Commentary says: "Citing the past sacrifice of the body admonishes today's master and disciple not to begrudge the Dharma-wealth." Question: The Mahāprajñāpāramitopadeśa says: "Abandoning the body is easy; abandoning the mind is difficult." The treatise wishes practitioners to abandon the clinging mind, hence it sighs at it as difficult; wishing to put an end to phenomenal giving, it reproaches it as easy. Why not rely on the treatise to stay far away from the clinging mind? Why do people nowadays like to abandon body and life? Answer: Elevating and depreciating, taking up and setting aside, all accord with the Buddha's teachings and meet people's minds. The Buddha discussed the primary and auxiliary; different people's inclinations, phenomena, and principle are not uniform. The present chapter specifically shows the abandonment of body and life; how could one take the treatise's difficulty and easiness as a mockery? Furthermore, empty talk of abandoning the mind while clinging to one's own views, glued stubbornly to one's own substance without parting with a single hair, reviling others' abandonment of life as wrong—since this contradicts the mind of rejoicing in accord, how could one escape the fault of envying good? May you listen to the Buddha's preaching and practice in accordance with your strength.