[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) › 1.205 # 金光明最勝王經疏 1.205 金光明最勝王經疏 1.205 - **Language:** Classical Chinese ### [1.205](https://indike.org/pramana/in.bauddha.taisho.1788.1.205) 贊曰：此標說成就。有二十四頌，大分為三：初一行半，總標深妙，許為眾宣。次二十行半，別標所說，歎勝令習。後有二行，總結勝益，讚人勸學。此即初也。頌者，舊曰偈，梵云伽他，訛故云偈。頌，歌美之義，即此諷誦。前未長行，即作誦故。問：諷誦、應頌，二頌何別？答：應頌之頌是教，諷誦之誦是言。問：云何諷誦是言？應頌是教？答：《瑜伽》八十一云「應頌者，謂長行後宣伽陀。」此意此伽陀直詮諸義。諷誦者，論云「謂以句說」。此意以句說彼所說。一行半中，初二句標能詮教、次二句標所詮義、後二句許當為說。以能詮彼菩提涅槃深因妙果，故為最勝，是諸經王。標所詮中，準《大乘莊嚴經論》云「求法有四因緣：一為色、二為非色、三為神通、四為正法。為色者，相好因故。為非色者，滅煩惱病因故。為神通者，自在因故。為正法者，無盡因故。」如《梵天王問經》說「菩薩求法具足四想：一者如妙寶想，難得義故。二如良藥想，除病義故。三如財物想，不散義故。四者如涅槃想，苦滅義故。」由法是相好莊嚴因，故如妙寶想。由法是滅煩惱病因，故如良藥想。由法是神通自在因，故如財物想。由法是正法無盡因，故如涅槃想。今此經中甚深難得聞，標初三因俱難得故。諸佛之境界，標第四因，以大涅槃唯佛與佛乃能究盡，是佛所得，云是佛境界。此標下所說世出世間因果皆盡如是者，總指此經。 > Commentary: This marks the fulfillment of the preaching. There are twenty-four stanzas, broadly divided into three parts: First, the initial stanza and a half generally indicates the profound and sublime \[nature of the teaching\] and promises to expound it for the assembly. Next, twenty and a half stanzas specifically indicate what is taught, praising its superiority to encourage practice. Afterwards, there are two stanzas that generally conclude with the superior benefits, praising the persons and exhorting study. This is the first part. > 'Verse' (song): formerly called jie; in Sanskrit, gāthā, corrupted into jie. Song has the sense of praising in song; this is precisely chanting (geya). Because verses are composed here before there was continuous prose, \[a question arises\]: Question: What is the difference between chanting (geya) and recapitulatory verse (geya/anugīti)? Answer: The verse of recapitulation is the teaching, while the verse of chanting is speech. Question: Why is chanting speech, and recapitulation teaching? Answer: Yogācārabhūmi, fascicle 81, states: 'Recapitulatory verses refer to proclaiming gāthās after continuous prose.' This means that these gāthās directly signify various meanings. As for chanting, the treatise states: 'It refers to speaking in metrical lines.' This means expressing what is taught through metrical lines. > Within the stanza and a half, the first two lines indicate the expressive teaching; the next two lines indicate the signified meaning; the last two lines promise to preach it. Because it expresses the profound causes and sublime fruits of bodhi and nirvāṇa, it is the most victorious, the king of all sūtras. In indicating what is signified, according to the Mahāyānasūtrālaṃkāra: 'Seeking the Dharma has four causes and conditions: first, for form; second, for non-form; third, for supernormal powers; fourth, for the saddharma. For form: because it is the cause for the marks and signs. For non-form: because it is the cause for extinguishing the disease of afflictions. For supernormal powers: because it is the cause for mastery. For the saddharma: because it is the cause for inexhaustibility.' As stated in the Brahmaviśeṣacintiparipṛcchā-sūtra: 'A bodhisattva seeking the Dharma is endowed with four notions: first, the notion of an exquisite jewel, in the sense of being difficult to obtain; second, the notion of good medicine, in the sense of removing disease; third, the notion of wealth, in the sense of not being dispersed; fourth, the notion of nirvāṇa, in the sense of the cessation of suffering.' Because the Dharma is the cause of adornment with marks and signs, it is conceived as an exquisite jewel. Because the Dharma is the cause of extinguishing the disease of afflictions, it is conceived as good medicine. Because the Dharma is the cause of supernormal mastery, it is conceived as wealth. Because the Dharma is the cause of the inexhaustibility of the saddharma, it is conceived as nirvāṇa. Now in this sūtra, 'extremely profound and difficult to hear' marks the first three causes, because all are difficult to obtain. 'The realm of all buddhas' marks the fourth cause, because great nirvāṇa can only be fully fathomed by buddha with buddha; being attained by buddhas, it is said to be the realm of buddhas. This points generally to the entire sūtra, showing that all mundane and supramundane causes and effects taught below are fully included herein. > — English (machine translation) (machine translation) - [Previous: 1.204](https://indike.org/pramana/in.bauddha.taisho.1788.1.204) - [Next: 1.206](https://indike.org/pramana/in.bauddha.taisho.1788.1.206) - [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.1.205) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.1.205](https://indike.org/pramana/in.bauddha.taisho.1788.1.205) · Pramāṇa