[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) › 1.211 # 金光明最勝王經疏 1.211 金光明最勝王經疏 1.211 - **Language:** Classical Chinese ### [1.211](https://indike.org/pramana/in.bauddha.taisho.1788.1.211) 贊曰：初句屬標〈滅業障品〉。前句諸惡業是因，此所感惡果通三界果。若約無性，但三塗八難及八苦少分，不離生老死并五盛蘊苦。常與無量樂，標下〈淨地〉、〈蓮華讚〉、〈金勝〉三品，修六度行，得十王果并佛位故，無性與人天樂，有性與佛位等。一切智根本，標〈重顯空性品〉。以真如理是真空性，名如來藏，與諸功德為依為持故。《寶性論》釋無始時界，界是法因。即以真如為諸法因。因稱為本，故為智本。以一切智證真如，故偏言一切智本。據實了俗，由證於真。亦為一切種智本，據證智說略其種智，或一切智非是二中一切智也。此是總言一切諸智，即十智四智等名一切智。如皆是本，故云一切智根本。諸功德莊嚴，標〈依空滿願品〉。由依真理而以起修，既證德本，故能圓滿一切功德真實莊嚴。如《般若經》嚴土嚴身，皆令觀理方始得圓，此經亦爾。 > Commentary: The first line belongs to indicating the chapter 'Eradicating Karmic Obstacles'. The preceding line's 'all evil karmas' is the cause; the evil fruit induced by this pervades the fruits of the three realms. If speaking of those without gotra, it is only the three evil destinies, the eight conditions of no opportunity, and a small portion of the eight sufferings, not departing from birth, old age, death, and the suffering of the five grasping aggregates. > 'Constantly bestowing immeasurable joy' indicates the subsequent three chapters: 'Purifying the Grounds', 'Praise with the Lotus Analogy', and 'Supreme Golden \[Dhāraṇī\]'. Because by practicing the six pāramitās one attains the fruits of the ten kings and the state of buddhahood, to those without gotra it gives human and deva joy, and to those with gotra it gives the state of buddhahood, etc. > 'Root of all-knowledge' indicates the chapter 'Further Elucidating Emptiness'. Because the principle of tathatā is true emptiness, called the tathāgatagarbha, it serves as the support and basis for all merits. The Ratnagotravibhāga explains the 'beginningless element' (anādikāliko dhātuḥ), where element (dhātu) is the cause of dharmas; that is, taking tathatā as the cause of all dharmas. A cause is called a root; hence it is the root of knowledge. Because all-knowledge realizes tathatā, it is specifically called the root of all-knowledge. In reality, discerning the conventional is due to realizing the ultimate; it is also the root of the knowledge of all aspects (sarvākārajñāna). Speaking from the standpoint of realizing knowledge, 'knowledge of all aspects' is omitted, or 'all-knowledge' here is not the \[narrower\] all-knowledge of the two \[types of wisdom\]. Here it is a general term for all knowledges; that is, the ten knowledges, four knowledges, etc., are termed 'all-knowledge'. Since all are rooted in it, it says 'root of all-knowledge'. > 'Adorned with all merits' indicates the chapter 'Fulfilling Vows Relying on Emptiness'. Because practice is initiated relying on the true principle, having realized the root of virtues, one is able to fulfill the true adornment of all merits. Just as the Prajñāpāramitā Sūtra's adorning the lands and adorning the body both require contemplation of the principle before they can be perfected, this sūtra is also like this. > — English (machine translation) (machine translation) - [Previous: 1.210](https://indike.org/pramana/in.bauddha.taisho.1788.1.210) - [Next: 1.212](https://indike.org/pramana/in.bauddha.taisho.1788.1.212) - [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.1.211) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.1.211](https://indike.org/pramana/in.bauddha.taisho.1788.1.211) · Pramāṇa