金光明最勝王經疏 1.47

1.47

四、明次第者，如來說法必有所由，若眾集緣和、機器符會、虔誠渴仰願樂欲聞，有此因由方可陳說，故有初〈序品〉。眾既集而渴仰，須應物以宣揚。眾意希樂無上果因，故假妙幢等而為開請，因斯為說菩提涅槃，故有〈壽量品〉起。雖總開說，未差別知，故別說涅槃菩提。據總別異，應別說涅槃三身，以涅槃文少，雖更別說，通入壽量；三身文廣，因虛空藏請，方為別說，有〈三身品〉起。既知勝果不可虛成，必待修因方能剋會。將修勝行，先須改責前非宿善能悔往愆，是故佛加妙幢令得夢悔其前非，故有〈夢見懺悔品〉。雖有夢中除過，未為明了，故心滅障惡在勝因，是故因如來放光驚覺帝釋，因茲啟請願說懺洗之方。佛為廣陳，故次〈懺悔品〉起。既悔先非已，應修正行，故師子相發扣幽機，如來大悲次第陳說，發心修行斷障證真神呪護持，故有〈淨陀羅尼品〉。此等勝業肇因妙幢，眾欲願知何能如是，故佛為說往昔因緣，曰其過去名金龍主，以蓮華喻讚歎諸佛，藉斯勝業故能發揚壽量創啟懺方，故有〈蓮華喻讚品〉。既由供讚諸佛為因，故教持呪令恒見佛，故有〈金勝陀羅尼品〉。雖復廣明因果令願修行，未顯二空蕩其情執。又前諸品多據俗諦勸物起修，明其二空依勝義諦令除封著，前隨諸義雖略明之，今更廣陳令得開悟，故有〈重顯空性品〉。已前多明有行，恐滯住有而不證真；今者廣顯二空，復恐滯空而不修行。欲令依方便而起行、即諸行而觀空，依勝空而證真、即觀空而習有，雙泯空有都無所著，方成勝行能證菩提，故有〈依空滿願品〉。上明為於即席廣明菩提涅槃因果，果求因習真俗雙觀。能事既周現座得益，欲使法流後代有識修行。末代多有障緣恐難修習，若不加其衛護助以眾緣，即生有障而不能修，法無人修何由布世？故假四王之福力、八部之加威，人天敬重始得流布，故有〈四天王觀察人天品〉。又經行之處利益良多，所至處方咸應敬養，敬養令法增長廣、天神喜而加護，故有〈四天王護國品〉。然恐學者染著諸境退大菩提，故說神呪，能誦之者令無染著，生死輪迴求無上果而心不退，故〈無染著陀羅尼品〉起。雖令無退猶有難緣，恐怖諸橫來侵妨其修習，故說神呪除怖抂死，無怖修行，故有〈如意寶珠品〉。既不退離怖能自修行，菩薩為懷必須弘法濟物，弘法濟物必假身安具足四辨，故辯才天女說呪護助，兼教洗浴得辯身安，故有〈大辯才天女品〉。雖得身安具辯，必藉四事，資緣若闕，緣求事妨弘濟，次教小用功力多具資緣，故有〈大吉祥天女品〉。持經之者雖自豐四事不假外求，聞者亦須供養。行學貧乏心求不遂，勝福無因得生，故教福足之方，令依得流聖教，故有〈大吉祥天女增長財物品〉。雖復財豐五穀恐非香美，欲令流經之處地味精芳，故有〈堅牢地神品〉。又復通經利物要假智慧，了俗達真常生善道，為教得此二因，故有〈僧慎爾耶藥叉大將品〉。又復國王勢力能為損益，若不正理，災變多生，眾長邪心難聞此教，須教王正理弘揚此經，故有〈王法正論品〉。雖說多行，恐不依行，舉昔自因勸勉時會，故有〈善生王品〉。雖舉昔事以勸時會，恐不專心勤勵行學，復說修學之軌，舉前諸事更廣功能，重曉大會堅崇其意，故有〈諸天藥叉護持品〉。為顯經利廣大獲益殊多，聞者得證菩提記，益明其授記。若不授記，眾疑不能決定行學，故說當記令仰修行，故有〈授記品〉。十千天子暫得聞經，佛與授記，眾生疑惑，植何善本得菩提記？如何世尊令為說法？故說往因，有〈除病品〉及〈流水品〉。眾聞世尊過去療病、濟魚施水，謂修少行即得菩提。佛為廣明，非但爾許，更多無量，略舉一代苦行𩚄虎，故有〈捨身品〉。大眾聞深妙法，復聞苦行等因，大會靡不歡喜，故先他土菩薩讚揚，故有〈十方菩薩讚嘆品〉。他土讚訖，此方菩薩及天地神等亦復同讚，故有妙幢菩薩等三讚嘆品。說讚事訖，委記令行，大眾奉持，故有〈付囑品〉。此依九品為經正宗，略舉大意明其次第，中間差別非無異義。依二十八品為經正宗，次第準悉。

Fourth, explaining the sequence [of the chapters]: When the Tathāgata expounds the Dharma, there must be a reason. Only when the assembly has gathered and conditions are harmonious, their capacities and vessels are matched, and they reverently thirst with a joyful desire to hear—only when such a cause and reason are present may [the Dharma] be set forth; hence there is first the "Introductory Chapter." Once the assembly has gathered and is thirsting, [the Buddha] must respond to beings by proclaiming [the teaching]. The assembly’s wish is to joyfully seek the cause and fruition of the unexcelled [enlightenment]; therefore, employing Ruciraketu and others to make the opening request, he accordingly expounds bodhi and nirvāṇa for them; hence arises the "Chapter on the Lifespan." Although he generally sets them forth, their distinctions are not yet known, so he separately expounds nirvāṇa and bodhi. According to the difference between the general and the specific, he ought to expound nirvāṇa and the three bodies separately. Because the text on nirvāṇa is brief, even though he expounds it again separately, it is subsumed under [the chapter on] the lifespan; whereas the text on the three bodies is extensive, and it is only upon the request of Ākāśagarbha that he expounds it separately, so the "Chapter on the Three Bodies" arises. Having learned that the supreme fruit cannot be accomplished in vain, one must await the cultivation of the causes before being able to attain it. When about to cultivate superior practices, one must first reform and rebuke previous faults, using past roots of goodness to repent past transgressions; therefore, the Buddha empowers Ruciraketu to dream of repenting his former wrongs, so there is the "Chapter on Repentance in a Dream." Although he has removed faults in his dream, it has not yet been made clear, and the eradication of obstructive evils in one's mind resides in supreme causes; therefore, the Tathāgata emits light to startle and awaken Śakra, who thereupon makes the request, wishing that the method of repentance and purification be taught. The Buddha expounds it in detail, so next the "Chapter on Repentance" arises. Having repented previous wrongs, one ought to cultivate correct practice; hence, when Siṃhaketu triggers and knocks at the subtle disposition, the Tathāgata, out of mahākaruṇā, expounds in sequence the arousal of the mind [for bodhi], cultivation of practice, severing of hindrances, realization of reality, and the protective support of the divine dhāraṇī; thus there is the "Chapter on the Pure Dhāraṇī." These supreme karmas originated from Ruciraketu, and the assembly wishes to know how he was able to be thus; therefore, the Buddha expounds for them the past causes and conditions, saying that in the past his name was King Suvarṇaprabhāsa, and he praised the Buddhas with the simile of a lotus; by relying on this supreme karma he was able to make known the lifespan and initiate the method of repentance; hence there is the "Chapter on Praising with the Simile of a Lotus." Since making offerings and praising the Buddhas served as the cause, he subsequently teaches them to uphold the dhāraṇī so that they may constantly see the Buddhas; hence there is the "Chapter on the Victorious Golden Dhāraṇī." Although he has broadly clarified cause and effect to make them desire to cultivate practice, he has not yet revealed the twofold emptiness to sweep away their affective attachments. Moreover, the preceding chapters mostly rely on conventional truth to encourage beings to engage in practice; explaining the twofold emptiness relies on ultimate truth to make them eliminate fixed attachments. Although this was briefly clarified earlier following various meanings, he now expounds it further in detail to bring about their awakening; hence there is the "Chapter on Re-elucidating Emptiness." Previously, conditioned practices were mostly clarified, out of fear that they might stagnate and abide in existence without realizing reality; now, broadly revealing the twofold emptiness, he again fears that they might stagnate in emptiness and not cultivate practice. Wishing to have them initiate practices by relying on upāya and contemplate emptiness by identifying with all practices, realize reality by relying on supreme emptiness and habituate themselves to existence by identifying with the contemplation of emptiness—both eliminating emptiness and existence so that nothing is clung to—only then do they accomplish supreme practice and become able to realize bodhi; hence there is the "Chapter on Fulfilling Vows by Relying on Emptiness." The above clarifies that, for the sake of the present gathering, he broadly clarified the causes and fruitions of bodhi and nirvāṇa, so that in seeking the fruit and habituating the causes, they contemplate both the real and conventional. His work having been completed, those seated in the present assembly obtained benefit; he now wishes to cause the Dharma to flow to future ages for intelligent beings to cultivate. In future ages there will be many obstructive conditions, and it is feared that it will be difficult to cultivate; if one does not add guarding protection and aid them with all conditions, obstacles will immediately arise and they will be unable to cultivate; and if the Dharma is not cultivated by anyone, by what means could it spread through the world? Therefore, relying on the power of merit of the Four Heavenly Kings and the majestic support of the eight classes of beings, human and heavenly beings will revere it, and only then can it be disseminated; hence there is the "Chapter on the Four Heavenly Kings' Observation of Humans and Devas." Furthermore, the places where this sūtra is practiced bring abundant benefits; wherever it reaches, all should make offerings with reverence. Making offerings causes the Dharma to grow and expand, and heavenly deities rejoice and grant protection; hence there is the "Chapter on the Four Heavenly Kings' Protection of the State." However, fearing that practitioners may be defiled by and attached to sensory objects and retrogress from mahābodhi, he expounds a divine dhāraṇī, so that those who recite it are free from defilement and attachment, and while transmigrating through saṃsāra in search of the unexcelled fruit, their minds will not retrogress; hence arises the "Chapter on the Dhāraṇī Free from Defilement." Although he makes them not retrogress, there are still calamitous conditions—terrors and untimely disasters coming to encroach and hinder their practice; therefore, he expounds a divine dhāraṇī to eliminate terror and untimely death, so that they may cultivate practice without fear; hence there is the "Chapter on the Wish-Fulfilling Jewel." Since they do not retrogress, are free from terror, and can cultivate practice for themselves, the aspiration of a bodhisattva must be to propagate the Dharma and benefit beings. Propagating the Dharma and benefiting beings necessarily relies on peace of body and the complete endowment of the four unhindered eloquence; therefore Sarasvatī speaks a dhāraṇī to protect and assist them, and additionally teaches bathing to attain eloquence and peace of body; hence there is the "Chapter on the Great Goddess Sarasvatī." Although they obtain peace of body and are fully endowed with eloquence, they necessarily depend on the four requisites. If material provisions are lacking, the seeking of circumstances and affairs will hinder their vast benefit; next, she teaches using little effort to acquire abundant material provisions; hence there is the "Chapter on the Great Goddess Śrī." Although those who uphold the sūtra may themselves have an abundance of the four requisites without relying on external seeking, those who hear it must also make offerings. If the poverty of practitioners causes their mental wishes to remain unfulfilled, supreme merit has no cause by which to arise; therefore, she teaches the method of abundance of merit, enabling the holy teaching to spread according to it; hence there is the "Chapter on the Great Goddess Śrī Increasing Wealth and Possessions." Although wealth is abundant and the five grains are plentiful, it is feared they might not be fragrant and delicious; wishing to make the flavor of the earth subtle and fragrant wherever the sūtra circulates, there is the "Chapter on the Firm Earth Goddess." Furthermore, to spread the sūtra and benefit beings, one must rely on wisdom, comprehend the conventional, reach the real, and constantly be born in good realms; to teach the attainment of these two causes, there is the "Chapter on the Yakṣa General Saṃjñeya." Furthermore, the power of a king can cause harm or benefit: if he does not govern righteously, disasters and anomalies will frequently arise, and the multitude will foster evil minds and find it difficult to hear this teaching; it is necessary to instruct the king in righteous governance to propagate this sūtra, so there is the "Chapter on the Correct Treatise on the Law of Kings." Although many practices have been expounded, it is feared that beings might not practice according to them; by citing his own past causes, he admonishes and encourages the assembly of that time; hence there is the "Chapter on King Susambhava." Although he cites past events to encourage the assembly of that time, he fears they might not concentrate their minds and diligently apply themselves to practice and study; he further expounds the rules for cultivation and study, citing the aforementioned matters to further broaden their functionality and re-enlighten the great assembly to firmly venerate their intentions; hence there is the "Chapter on the Protection by Devas and Yakṣas." To demonstrate that the benefits of the sūtra are vast and the gains obtained are extremely many, those who hear it will realize the prediction of bodhi, and its benefits are illuminated by this prediction. If no prediction were bestowed, the assembly would doubt and be unable to definitively practice and study; therefore he speaks of their future prediction to make them look up to and cultivate practice; hence there is the "Chapter on the Bestowal of Prophecy." Ten thousand devaputras briefly heard the sūtra and the Buddha bestowed upon them the prediction, yet the multitude gave rise to doubts: What roots of goodness did they plant to receive the prediction of bodhi? Why did the World-Honoured One have the Dharma expounded for them? Therefore, he speaks of their past causes, so there are the "Chapter on the Elimination of Sickness" and the "Chapter on Jalavāhana." When the assembly heard that the World-Honoured One in the past cured diseases, saved fish, and bestowed water, they thought that one could attain bodhi by cultivating only minor practices. For them the Buddha broadly clarifies that it was not merely this, but infinitely more, briefly citing a lifetime of austerities in feeding his body to the tigress; hence there is the "Chapter on Renouncing the Body." When the great assembly heard the profound, wonderful Dharma and also heard of causes such as these austerities, there was none in the great assembly who did not rejoice; therefore, the bodhisattvas of other lands first offered praises, so there is the "Chapter on the Bodhisattvas of the Ten Directions Offering Praise." After those of other lands finished their praises, the bodhisattvas of this realm, as well as the deities of heaven and earth, also joined in praising together; hence there are the three chapters of praise by Bodhisattva Ruciraketu and others. Having finished speaking of the matter of praises, he entrusted them with the responsibility to practice, and the great assembly upheld it; hence there is the "Chapter on Entrustment." This relies on the nine chapters as the main body of the sūtra to briefly cite the general outline and explain its sequence; as for the differences in between, there are not without divergent views. If relying on the twenty-eight chapters as the main body of the sūtra, the sequence should be understood accordingly.