金光明最勝王經疏 1.12

1.12

別起因者，準《智度論》釋經起因，隨此經中所說之法即是起因，如說壽量、三身差別、懺悔、淨地，各各多法皆別起因。然佛說法文義包含，一文義中各現無量。今且略明有其六義：一明菩提涅槃無漏之果、二明除去不善之因、三者令脫不善之報、四者令修菩提涅槃無漏之因、五者令修有漏善因、六者令得人天之樂。世出世中無漏果勝，諸佛出世為斯大事，故先明之，令欣樂故。次欲令求學，教懺悔除不善因，不善因亡不善果滅。不爾，不能求無上果。既悔除彼不善因果，次應修習無漏果因。然此因中有其緣、正。有漏之行，無漏助緣、有漏正因故。次第五明有漏因，有漏因得人天樂報故。次第六明有漏果。又復有情種性差別，為有大乘性明前二義，為決定小乘及無種性明後二門。又久修者能得前二，初修之者能得後二。不善因果通為二明，以有無性及近遠修皆能行故。又不善因若不先悔，不可發心緣無上覺。此且略依《六門陀羅尼經》明起因故。〈壽量〉、〈三身品〉明無漏果。〈懺悔〉、〈滅障〉明除不善所有因果。〈淨地品〉已下明無漏因。〈四天王觀察品〉下通明有漏無漏因果，得無生忍、遠塵離垢、得法眼淨等，是無漏因果。望前為果，據後是因。持呪求福得財飲食，此等亦是有漏因果，引文可知。

As for the particular arising causes, according to the *Mahāprajñāpāramitopadeśa*'s explanation of the arising causes of sūtras, whatever Dharma is expounded in this sūtra is its arising cause: such as expounding lifespan, the distinctions of the three kāyas, repentance, and the purified bhūmi—each of these many phenomena is a particular arising cause. However, the Buddha's preaching contains both text and meaning; within one text and meaning, countless aspects appear in each. Now, to explain briefly, there are six meanings: first, explaining the uncontaminated fruits of bodhi and nirvāṇa; second, explaining the removal of unwholesome causes; third, causing escape from unwholesome retribution; fourth, causing cultivation of the uncontaminated causes of bodhi and nirvāṇa; fifth, causing cultivation of contaminated wholesome causes; sixth, causing the attainment of human and heavenly bliss. Among the mundane and supramundane, uncontaminated fruits are supreme; all Buddhas appear in the world for this great matter, so it is explained first to cause joyful aspiration. Next, wishing to cause seeking and learning, they teach repentance to remove unwholesome causes; when unwholesome causes cease, unwholesome fruits are extinguished. Otherwise, one cannot seek the unexcelled fruit. Having repented and removed those unwholesome causes and fruits, next one should cultivate the causes of the uncontaminated fruits. However, within these causes, there are auxiliary and direct ones. Contaminated practice is an auxiliary condition for the uncontaminated, and the direct cause for the contaminated. Therefore, fifth, contaminated causes are explained, because contaminated causes yield the blissful retributions of humans and gods. Sixth, contaminated fruits are explained. Furthermore, sentient beings have distinct spiritual dispositions (gotras): for those with the Mahāyāna gotra, the first two meanings are explained; for those determined for the Hīnayāna and those without gotra, the latter two gates are explained. Furthermore, those who have practiced long can attain the first two, and beginners can attain the latter two. Unwholesome causes and fruits are explained for both, because both those without gotra and those with near or distant cultivation can practice this. Moreover, if unwholesome causes are not first repented, one cannot generate the mind directed toward unexcelled awakening. This briefly explains the arising causes relying on the *Ṣaṇmukhīdhāraṇī-sūtra*. The chapters 'Lifespan' and 'Three Bodies' explain the uncontaminated fruits. 'Repentance' and 'Extinguishing Hindrances' explain the removal of all unwholesome causes and fruits. From the chapter 'Purified Bhūmi' downward, the uncontaminated causes are explained. From 'The Four Heavenly Kings' Observation' downward, both contaminated and uncontaminated causes and fruits are generally explained: attaining kṣānti of non-arising, leaving behind dust and defilement, attaining dharmacakṣurviśuddhi, etc., are uncontaminated causes and fruits; relative to what precedes, they are fruits; in terms of what follows, they are causes. Upholding dhāraṇīs to seek blessings, obtaining wealth, food, and drink—these are also contaminated causes and fruits, as can be known from citing the text.