[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) › 1.33 # 金光明最勝王經疏 1.33 金光明最勝王經疏 1.33 - **Language:** Classical Chinese ### [1.33](https://indike.org/pramana/in.bauddha.taisho.1788.1.33) 一、依教等者，此能詮教如似光明，故《無垢稱．序品》云「演法寶光」，《瑜伽》四十四云「欲聽法時作五種想：第一作寶想，極難得故；二作眼想，得俱生慧目故；三作明想，已得廣慧，於一切種等照義故；四作大果勝功德想，能得涅槃及三菩提，無上妙迹因性義故；五作無罪大適悅想，於現法中未得涅槃及三菩提，於法如實簡擇止觀，無罪大樂因性義故。取第三義，以能顯理如似光明。」雙舉光明者，意顯二空，或復福智、或菩提涅槃各有因果。不爾，光明隨舉於一，何假二耶？教中最勝，如似於王，故〈付囑品〉云「我親從佛聞，無量眾經典，未曾聞如是，深妙法中王。」何等是勝？如經中說諸勝妙事，恐煩不引，披者應敘，故但取金及王為喻。且取金喻，略舉四義：一性本有、二極難得、三為金輪、四寶中勝。一、性本有者，喻此教法真如所流，攝相歸性，故皆本有。又諸佛說無初際故。二、極難得者，〈序品〉云「我當說是經，甚深佛行處，諸佛祕密教，千萬劫難逢。」〈付囑品〉云「汝等當知，我於無量無數大劫勤修苦行，獲甚深法菩提正因已為汝說。又如貧者終不能得，要有福因故。」〈大辯天女品〉云「此《金光明最勝王經》，為彼有情已於百千佛所種諸善根當受持者，於贍部洲廣行流布乃至而演說之。」三、為金輪者，如輪王出用金為輪，能降未伏、能鎮已伏。此經亦爾，〈懺悔〉、〈滅障〉及〈淨地品〉說斷諸障如降未伏。諸品中說聞已證得不過轉者，如鎮已伏。其理極成，煩不引文。四、寶中勝者，如七寶中金第一故，故但取金喻於此經法寶中勝，亦復如是。 > First, regarding \[explaining\] according to teaching and so forth: this expressive teaching is like light and radiance. Therefore, the "Introductory Chapter" of the Vimalakīrtinirdeśa says: "Expounding the precious light of the Dharma." Yogācārabhūmi fascicle forty-four states: "When wishing to listen to the Dharma, form five kinds of ideation: first, form the ideation of a jewel, because it is extremely difficult to obtain; second, form the ideation of an eye, because one obtains the eye of co-emergent wisdom; third, form the ideation of radiance, because having attained broad wisdom, it illuminates all aspects equally; fourth, form the ideation of great fruition and supreme merit, because it can attain nirvāṇa and sambodhi, having the nature of being a cause for the unsurpassed, wondrous tracks; fifth, form the ideation of faultless great delight, because when one has not yet attained nirvāṇa and sambodhi in the present dharma, it investigates through śamatha and vipaśyanā in accordance with reality, having the nature of being a cause for faultless great bliss." Taking the third meaning, it is because it can reveal principle just like light and radiance. The reason for citing both light and radiance is to reveal the two kinds of emptiness, or merit and wisdom, or that bodhi and nirvāṇa each have cause and fruition. If it were not so, and either light or radiance were cited arbitrarily, what need would there be for both? Being the most victorious among teachings is like a king; hence the "Entrustment Chapter" says: "I in person have heard from the Buddha / Measureless multitudes of sūtras, / But I have never heard such / A king among the profound, wondrous Dharmas." What is "victorious"? As the many victorious and wondrous matters spoken of in the sūtra, fearing wordiness they are not cited, but readers should consult them; hence only gold and king are taken as metaphors. Now taking the metaphor of gold, four meanings are briefly raised: 1. its nature is fundamentally existent; 2. it is extremely difficult to obtain; 3. it serves as a golden wheel; 4. it is supreme among treasures. First, "its nature is fundamentally existent": this metaphorises that this teaching and dharma is the outflow of tathatā; subsuming phenomena into nature, all are therefore fundamentally existent. Furthermore, the expositions of the buddhas have no initial boundary. Second, "extremely difficult to obtain": the "Introductory Chapter" says: "I shall expound this sūtra, / The profound sphere of action of the buddhas, / The secret teaching of all buddhas, / Difficult to encounter in thousands of myriads of kalpas." The "Entrustment Chapter" says: "You should know that throughout immeasurable, incalculable great kalpas I diligently cultivated austerities, and having obtained this profound Dharma, the direct cause of bodhi, I have now expounded it for you. Furthermore, just as the poor can never obtain it, there must be causal conditions of merit." The "Great Sarasvatī Goddess Chapter" says: "This Suvarṇaprabhāsottamarājasūtra, for the sake of those sentient beings who have already planted wholesome roots before hundreds of thousands of buddhas and who will uphold it, shall be widely disseminated in Jambudvīpa and expounded." Third, "serving as a golden wheel": just as when a wheel-turning king appears he uses gold as his wheel, being able to subdue the unsubdued and pacify the already subdued. This sūtra is likewise: the "Confession", "Eradication of Obstacles", and "Purification of the Grounds" chapters explain severing all obstacles, which is like subduing the unsubdued; the various chapters explain that having heard it, one realizes and attains non-retrogression, which is like pacifying the already subdued. This principle is firmly established, so out of fear of wordiness the texts are not cited. Fourth, "supreme among treasures": just as gold is foremost among the seven treasures, gold alone is taken to metaphorise that this sūtra is supreme among treasures of the Dharma; it is also like this. > — English (machine translation) (machine translation) - [Previous: 1.32](https://indike.org/pramana/in.bauddha.taisho.1788.1.32) - [Next: 1.34](https://indike.org/pramana/in.bauddha.taisho.1788.1.34) - [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.1.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.1.33](https://indike.org/pramana/in.bauddha.taisho.1788.1.33) · Pramāṇa