金光明最勝王經疏 1.11

1.11

又有六緣，如無著《般若論》說。何故上座須菩提問？釋有六因：為斷疑故、為起信故、為入深法故、為不退轉故、為生喜故、為正法久住故，故世尊答亦為斯六。彼論釋意：若有疑者，得斷疑故。若已斷疑，有樂福德而心未成就。諸菩薩等聞多福德，於《般若經》起信解故。已成就心者，入甚深義故。已得不自輕賤者，由貪受持修行有多功德，不復退轉故。已得順攝及淨心者，於法自入及見生喜故，能令未來大乘教法久住者故。此意即為於住修伏有疑之者請說除疑，雖得除疑，心樂福德而根未熟。謂於此經持讀之者無多功德，故說校量，持經福多，令生信解。既生信解成就心者，而能入解甚深之義。既入深義，知自堪能修行得果，不自輕賤、貪多功德，受持修行不復退轉。既久不退，至決擇位漸入見道，名得順攝及淨心者。於法自悟，及見他入生歡喜故，由此能令法久住不滅。今者此經亦有六義，如〈如來壽量品〉妙幢菩薩云：「亦復思惟釋迦如來無量功德，唯於壽命生疑惑心。云何短促唯八十年？」四佛為說，即有疑者令得斷疑。又下文云「於百千大劫修行六度而無方便，不如聞此經所生福。」又〈無染著陀羅尼品〉云「若阿僧企耶三千大千世界滿中七寶奉施諸佛，及以上妙衣服飲食種種供養經無數劫；若復有人，於此陀羅尼乃至一句能受持者，所生之福倍多於彼。」此意即局心樂福德而根未熟，謂持此經無多功德，故說校量持經福多，令生信解受持讀誦。如〈空性品〉云「時諸大眾聞佛說此甚深空性，有無量眾生悉能了達四大五蘊性俱空，六根六境妄生繫縛」等，即能入解甚深之義。〈依空滿願品〉云「有三千億菩薩於阿耨菩提得不退轉」，即是已入深法，知自堪能修行得果，不自輕賤、貪多功德，受持不退。〈空性品〉云「願捨輪迴，正修出離，深心慶喜，如法奉持。」即名已得順攝在四善根。何以得知？既云願捨輪迴，明未登地。又云正修出離深心慶喜，即求住唯識真勝義性名正修出離。多喜勤故，深心慶喜。〈淨地陀羅尼品〉云「說是法時，三萬億菩薩摩訶薩得無生法忍。」〈依空滿願品〉云「無數國王臣人遠塵離垢得法眼淨」，此即入淨地。由此自喜，見入亦喜，故亦能令正法久住。如下諸品願流通者，皆此所攝。由此亦成轉法輪義。何者？自既聞法除疑得入，乃至得聖成其初轉，見他得入心生歡喜，復令正法久住流布，即是令他除疑入法乃至得聖，是故得名轉法輪也。又約八義，謂欲說大法等，義準引解略指少文，餘者準知。上通起因。

Furthermore, there are six causes, as explained in Asaṅga's *Commentary on the Prajñāpāramitā*. Why did the elder Subhūti ask? The explanation gives six reasons: to sever doubt, to arouse faith, to enter into profound phenomena, to attain non-retrogression, to produce joy, and to cause the saddharma to abide for a long time; therefore, the World-Honoured One's reply was also for these six. The intention of that treatise's explanation is: for those who have doubt, to sever their doubt; for those whose doubt is severed, who delight in merit yet whose minds are not yet fulfilled—when bodhisattvas and others hear of great merit, they arouse faith and understanding regarding the *Prajñāpāramitā-sūtra*; for those whose minds are fulfilled, to enter profound meanings; for those who do not despise themselves, by coveting the great merit of upholding and practicing, they do not retrogress; for those who have attained concordant absorption and a pure mind, through entering phenomena themselves and seeing [others do so], joy is produced; and to cause the Mahāyāna teaching to abide for a long time in the future. This meaning is that for those with doubt regarding abiding, practice, and subjugation, one asks for teaching to remove doubt; although their doubt is removed, their minds delight in merit but their faculties are not yet mature: they think that upholding and reciting this sūtra has no great merit, so a comparative measurement is stated that upholding the sūtra has much merit, to cause them to produce faith and understanding. Having produced faith and understanding with fulfilled minds, they are able to enter and understand profound meanings. Having entered profound meanings, they know their own capability to practice and attain the fruit, do not despise themselves, covet great merit, and upholding and practicing, they do not retrogress. Not retrogressing for a long time, reaching the stage of definitive discernment, they gradually enter the path of vision, which is termed attaining concordant absorption and a pure mind. Enlightened to phenomena themselves, and seeing others enter, joy arises, and thereby they can cause the Dharma to abide long without vanishing. Now this sūtra also has these six meanings. In the chapter 'Span of the Tathāgata's Life', the Bodhisattva Ruciraketu says: 'I also reflected upon the measureless virtues of Śākyamuni Tathāgata, yet concerning his lifespan alone, doubt arose in my mind: why is it so brief, only eighty years?' The four Buddhas explained it for him: this is to cause those with doubt to sever doubt. Furthermore, the subsequent text states: 'Practicing the six pāramitās for hundreds of thousands of great kalpas without upāya is not as fruitful as the merit produced by hearing this sūtra.' Also, the chapter 'Dhāraṇī of Non-Attachment' states: 'If one fills asamphyeya three-thousand-great-thousand worlds with the seven jewels and offers them to all Buddhas, and offers supreme clothing, food, and drink of various kinds for countless kalpas; yet if another person can uphold even one verse of this dhāraṇī, the merit produced is twice as great as that.' This means: for those whose minds delight in merit but whose faculties are not mature, who think upholding this sūtra has no great merit, comparative measurement is stated to show that upholding the sūtra has much merit, causing them to generate faith and understanding to uphold, read, and recite it. As the chapter 'Emptiness' states: 'Then the great assembly, hearing the Buddha preach this profound emptiness, were countless sentient beings who all fully understood that the nature of the four great elements and five skandhas are all empty, and the six sense faculties and six sense objects falsely produce bondage', and so forth; this is being able to enter and understand profound meanings. The chapter 'Fulfilling Vows by Relying on Emptiness' states: 'Three hundred billion bodhisattvas attained non-retrogression in anuttarasamyaksambodhi'; this means having entered profound phenomena, knowing one's own capability to practice and attain the fruit, not despising oneself, coveting great merit, and upholding without retrogression. The chapter 'Emptiness' states: 'We vow to renounce saṃsāra, correctly cultivate transcendence, rejoice with profound mind, and uphold it according to the Dharma'; this is termed having attained concordant absorption within the four roots of good. How is this known? Since it says 'vow to renounce saṃsāra', it is clear they have not yet ascended the bhūmis. And saying 'correctly cultivate transcendence and rejoice with profound mind' means seeking to abide in the true, supreme nature of vijñaptimātra is called correctly cultivating transcendence; because of much joy and diligence, they rejoice with profound mind. The chapter 'Dhāraṇī of the Purified Bhūmi' states: 'When this Dharma was expounded, thirty billion bodhisattva mahāsattvas attained anutpattikadharmakṣānti.' The chapter 'Fulfilling Vows by Relying on Emptiness' states: 'Countless kings and ministers left dust and defilement behind and attained dharmacakṣurviśuddhi'; this is entering the purified bhūmi. Through this, one rejoices oneself and also rejoices upon seeing others enter, and therefore can also cause the saddharma to abide for a long time. The vows for dissemination in the various chapters below are all subsumed under this. Through this, the meaning of turning the wheel of Dharma is also accomplished. How so? Having heard the Dharma oneself, severed doubt, and gained entry, up to attaining sainthood, this constitutes the initial turning; seeing others gain entry, joy arises in the mind, and further causing the saddharma to abide long and spread abroad, which is causing others to sever doubt, enter the Dharma, and even attain sainthood—therefore it is called turning the wheel of Dharma. Moreover, in terms of the eight meanings, namely wishing to expound the great Dharma and so forth, by analogical interpretation brief citations are pointed out, and the rest may be known accordingly. The above is the general arising cause.