金光明最勝王經疏 1.50

1.50

就〈序品〉中有七圓滿：一、序圓滿；二、三昧圓滿；三、聽眾圓滿；四、說因圓滿；五、說時圓滿；六、審機圓滿；七、標說圓滿。序圓滿中有二種勝，謂城勝餘城、山勝餘山，顯此法門及功德勝，如《法華經論》釋。三昧圓滿者，如經「於最清淨甚深法界」等，故《佛地論》第二云「得佛無二住勝彼岸者」，乃至釋云：佛無二住即是法身真如為體，無差別相，於中一切二相分別皆不現行。緣彼勝定當住其中，故名為住。即無二住名勝彼岸，佛已窮到故名為得。此意即顯法身真如更無別體，但性相異，由能窮證名得法身。真理是究竟故，名勝彼岸。以大智定常緣證之，故名為住。對機示相，下云「晡時從定而起」，若此非定，從何定起？願樂欲聞，說因圓滿，如經。與大苾芻等，聽眾圓滿。於日晡時從定而起，說時圓滿，如經。觀察大眾，審機圓滿。佛若說法。必等心慈觀，視彼機性樂欲願聞，令其各謂獨為己說。「說頌曰」下，標說圓滿。此七圓滿分為二序：初及第三名通序，亦名證信；餘別序，亦名發起。

Within the “Introductory Chapter”, there are seven perfections: 1. perfection of the setting; 2. perfection of samādhi; 3. perfection of the audience; 4. perfection of the cause of preaching; 5. perfection of the time of preaching; 6. perfection of examining the faculties; 7. perfection of announcing the discourse. In the perfection of the setting, there are two kinds of superiority: that the city surpasses other cities, and the mountain surpasses other mountains, displaying the supremacy of this Dharma-gate and its merits, as explained in the Saddharmapuṇḍarīkopadeśa. As for the perfection of samādhi, the sūtra states, “in the purest, extremely deep dharmadhātu”, and so forth. Thus, the second fascicle of the Buddhabhūmivyākhyāna says, “attaining the Buddha’s non-dual abiding on the supreme other shore”, and further explains: The Buddha’s non-dual abiding is the dharmakāya, having tathatā as its essence, devoid of differentiated characteristics, within which all conceptualizations of dual characteristics are entirely inactive. One focuses on that supreme absorption and abides within it; hence it is called “abiding”. That non-dual abiding is called the supreme other shore; because the Buddha has reached it exhaustively, it is called “attaining”. This meaning shows that the dharmakāya and tathatā have no other distinct essence, but differ only as nature and characteristic; through the ability to exhaustively realize it, one is said to “attain the dharmakāya”. Because the true reality is ultimate, it is called the “supreme other shore”. Because great wisdom and concentration constantly attend to and realize it, it is called “abiding”. Demonstrating the characteristic to suit the audience’s faculties, the text below states, “at the late afternoon hour, he arose from concentration”. If this were not samādhi, from what concentration would he have arisen? Wishing and desiring to hear is the perfection of the cause of preaching, as in the sūtra. “Together with great bhikṣus”, and so on, is the perfection of the audience. “At the late afternoon hour, he arose from concentration” is the perfection of the time of preaching, as in the sūtra. Contemplating the great assembly is the perfection of examining the faculties. When the Buddha preaches the Dharma, he invariably observes with an impartial mind and compassion, examining their capacities, inclinations, and wishes to hear, causing each to think that it is being taught for him alone. From “He spoke in verse saying” onward is the perfection of announcing the discourse. These seven perfections are divided into two introductions: the first and third are called the general introduction, also called [the introduction that] generates faith; the rest are the specific introduction, also called [the introduction that] initiates [the discourse].