[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 1.16 # 金光明最勝王經疏 1.16 金光明最勝王經疏 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1788.1.16) 次、明經體者，初出教體、次辨聚集。出教體中總有五門：一攝相歸性體、二攝餘從識體、三攝假從實體、四性用別論體、五總攝諸法體。此五門中，初辨五體、次明得失。初辨體中，前之四門如本《法苑》總聊簡義林廣說。五總攝諸法體者，據實亦是性用別論門，今更廣明，以未說故。《瑜伽》八十一云「云何為體？所謂契經。略有二種：一文、二義，文是所依、義是能依。如是二種，總名一切所知境界。」又云「如是建立諸經文義體已，故得名為總攝諸法體。」言文義者，論云「文有六種：一者名身、二者句身、三者文身、四者語、五者行相、六者機請。」此中正文，唯文身是。餘名文者，名句從所依，語從能依，行相約所顯并能說者，機請據能起，相從名文。故論云「如是六種皆顯於文，由能顯義，是故名文。義有十種：一者地義，謂九定地及十地等。二者相義，謂諸法體相。三者作意義，謂諸作意等。四者依處義，謂事依處、時依處、數取趣依處。五過患義，謂可呵法。六勝利義，謂可讚法。七所治義，謂雜染法。八能治義，謂清淨法。九略義。十廣義。此中依所詮及所為竝名為義，十俱所詮。依處之中，補特伽羅亦是所為，為此有情說諸法故，且取所詮。」六文十義俱經體者，有其三義：一剋性體、二所依體、三所為體。文為能詮，義是所詮。就能詮中，名句二法體是能詮即剋性體，文及語二是所依體。故《成唯識》云「名詮自性，句詮差別。文即是字，為二所依。」語者是聲，由帶名句，名之為語。故《成唯識》云「語不異能詮故，從能依名能詮體。」行相通二，謂剋性、所依，但約所詮及能說者辨其行相，故行相體即聲名句文，故通二種。機請名文，是文所為，或為請起文，故說機請名為文者是所為體。所詮體中補特伽羅依處，通是剋性及於所為。亦為此補特伽羅說彼伽羅，說彼伽羅即是所詮依處少分，餘九竝是剋性所詮。此言義者非唯道理，但所詮者并得名義，故總攝體有此三義。然三科法相出體性者，竝是性用別論門收。此之五門偏據大乘，三科法相通三乘故，略不具述。 > Second, explaining the essence of the sūtra: first identifying the essence of the teaching, and next analyzing the compilation. In identifying the essence of the teaching, there are five approaches in total: 1. the essence subsuming phenomenal appearances back into nature; 2. the essence subsuming the rest under consciousness; 3. the essence subsuming the nominal under the real; 4. the essence discussing nature and function distinctly; 5. the essence comprehensively subsuming all phenomena. Among these five approaches, first the five essences are analyzed, and next their strengths and defects are explained. In first analyzing the essences, the former four approaches are broadly explained as in the original \*Fayuan \[zhulin\]\*'s "Comprehensive Clarification of the Forest of Meanings". The fifth, the essence comprehensively subsuming all phenomena, in fact also belongs to the approach of discussing nature and function distinctly; it is now explained further because it has not yet been addressed. \*Yogācāra\[-bhūmi\]\* fascicle 81 says: "What is the essence? It is the so-called sūtras. In brief, there are two kinds: first, text; second, meaning. Text is that which is relied upon, and meaning is that which relies. These two kinds together are comprehensively called the objective domain of all that is knowable." It also says: "Having thus established the text-and-meaning essence of the various sūtras, it is therefore called the essence comprehensively subsuming all phenomena." Regarding text and meaning, the treatise says: "Texts are of six kinds: 1. groups of words (\*nāmakāya\*); 2. groups of phrases (\*padakāya\*); 3. groups of syllables (\*vyañjanakāya\*); 4. speech (\*vāc\*); 5. cognitive aspects (\*ākāra\*); 6. requests by the receptive capacities. Among these, the principal text is exclusively the groups of syllables. The others are called text because: words and phrases follow that which is relied upon; speech follows that which relies; cognitive aspects concern that which is manifested and the speaker; requests by the receptive capacities are based on that which can instigate—all are nominally grouped as text in association with these." Hence the treatise says: "These six kinds all manifest in text; because they can manifest meaning, they are therefore called text. Meanings are of ten kinds: 1. the meaning of planes, namely the nine planes of meditation and the ten grounds (\*bhūmi\*), and so forth; 2. the meaning of characteristics, namely the essential characteristics of phenomena; 3. the meaning of attention, namely the various modes of attention (\*manaskāra\*), and so forth; 4. the meaning of bases, namely the bases of affairs, bases of time, and bases of individuals (\*pudgala\*); 5. the meaning of faults, namely phenomena to be reproved; 6. the meaning of benefits, namely phenomena to be praised; 7. the meaning of that which is to be counteracted, namely defiled phenomena; 8. the meaning of the counteractive, namely pure phenomena; 9. abridged meaning; 10. expanded meaning. Here, both that which is expressed and that for which it is intended are called meaning; all ten are that which is expressed. Among the bases, the individual (\*pudgala\*) is also that for which it is intended, because the various phenomena are spoken for these sentient beings; for now we take that which is expressed." That the six texts and ten meanings are together the sūtra essence has three senses: 1. the intrinsic essence; 2. the essence that is relied upon; 3. the intended essence. Text is that which expresses, and meaning is that which is expressed. Regarding that which expresses: the two phenomena of words and phrases are intrinsically that which expresses, which is the intrinsic essence; text \[as syllables\] and speech are both the essence that is relied upon. Hence the \*Triṃśikā-bhāṣya\* says: "Words express intrinsic nature, phrases express distinctions. Syllables are letters, which are what both rely upon." Speech is sound; because it carries words and phrases, it is called speech. Hence the \*Triṃśikā-bhāṣya\* says: "Because speech is not distinct from that which expresses, it is named the expressing essence by following that which relies upon it." Cognitive aspects pertain to both, namely the intrinsic and that which is relied upon; its cognitive aspects are analyzed solely in reference to that which is expressed and the speaker, so the essence of cognitive aspects is just sound, words, phrases, and syllables, and therefore pertains to both kinds. The requests by receptive capacities being called text is the intended purpose of the text, or because the text is initiated for the sake of the requests; thus saying that requests by receptive capacities are called text refers to the intended essence. In the essence of that which is expressed, the base of the individual (\*pudgala\*) pertains to both the intrinsic and the intended. It is also speaking of that individual for the sake of this individual; speaking of that individual is just a minor portion of the base of that which is expressed, whereas the remaining nine are all intrinsically that which is expressed. Here "meaning" refers not merely to principle: anything that is expressed can also be called meaning; therefore the comprehensively subsuming essence has these three senses. However, identifying the essential nature by the doctrine of the three categories \[skandhas, dhātus, āyatanas\] is entirely subsumed under the approach of discussing nature and function distinctly. These five approaches are based specifically on the Great Vehicle; since the doctrine of the three categories applies to all three vehicles, it is omitted and not detailed here. > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1788.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1788.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1788.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.1.16](https://indike.org/pramana/in.bauddha.taisho.1788.1.16) · Pramāṇa