金光明最勝王經疏 2.147

2.147

贊曰：三、舉佛功德為求願所以。於中分三：初歸誠敬禮、次陳佛有能為請願由、後正求心願。前禮佛足，即歸誠敬禮。「若實如來」下，陳佛有能，為請法由。中有二：一明世尊慈憐利益、二明世尊三德俱備所以陳請。初文有二：一法、二喻。由大慈故，憐之與樂。由大悲故，愍拔其苦。準《瑜伽》四十七，哀愍依處明有五種：一有苦有情、二惡行有情、三放逸有情、四邪行有情、五煩惱隨眠有情。八難等有苦，不律儀為惡行，耽染境界為放逸，依諸妄見惡說法中出家等為邪行，煩惱可知。言大慈悲者，無性《攝論》第九云「此言大者，福智資糧圓滿證故。令脫三苦，為行相故、二界有情為所緣故、於諸有情心平等故、決定無有勝此者故，由此令得利益安樂。」利益安樂，即世出世果，福之與智隨其所應配之無爽。或利即十利，樂謂五樂。又憐愍有七種，一無畏、二如理、三無倦、四無求、五無染、六廣大、七平等，不為畏彼而憐愍。依正法教為如理，恒起饒益為無倦，不待彼求而為憐愍名無求，無愛染心亦不希報為無染。為利有情寧棄身命，不以惡加，名廣大。於有情界無有分限，名平等憐愍。猶如父母者，喻。《莊嚴論》第十二，菩薩有七似饒益：一似母、二似父、三似善友、四似同侶、五似健奴、六似闍梨、七似和上。譬如慈母於子作五饒益業：一懷胎、二出生、三長養、四防害、五教語。菩薩饒益眾生五業亦爾，一等心向眾生、二生之於聖地、三長養諸善根、四防護諸惡作、五教習以多聞。譬如慈父於子作五饒益：一下種子、二教工巧、三為娉室、四付善友、五為絕債不令後償。菩薩五業亦爾，一令起信以為聖體種子、二令學增上戒定以為工巧、三令得解脫喜樂以為娉室、法喜為妻也、四勸請諸佛以為善友、五為遮諸障以為絕債。由此等義故，餘無有能與等者。

Commentary: Third, adducing the Buddha's virtues as the reason for making the request. Within this there are three parts: first, taking refuge with sincere respect; second, declaring the Buddha's capability as the reason for making the request; and third, formally seeking what one's mind desires. Falling before and bowing to the Buddha's feet is the taking of refuge with sincere respect. From 'If in truth the Tathāgata...' onward, he declares the Buddha's capability as the reason for requesting the Dharma. Within this there are two points: first, clarifying the World-Honoured One's compassionate concern and benefit; second, clarifying the World-Honoured One's complete possession of the three virtues, which is the reason for setting forth the request. The first passage has two aspects: the Dharma and the metaphor. By virtue of great benevolence (maitrī), he shows kindness and bestows happiness; by virtue of great compassion (mahākaruṇā), he has pity and eradicates suffering. According to Yogācārabhūmi fascicle forty-seven, the bases of compassionate pity are explained as fivefold: first, sentient beings subject to suffering; second, sentient beings of evil conduct; third, heedless sentient beings; fourth, sentient beings of wrong conduct; and fifth, sentient beings afflicted by latent dispositions. The eight difficulties and so forth are 'subject to suffering'; non-restraint constitutes 'evil conduct'; addiction to sensual realms constitutes 'heedlessness'; leaving household life within false views and badly preached dharmas constitutes 'wrong conduct'; and defilements are obvious. As for 'great benevolence and compassion', Asabhāva's Commentary on the Mahāyānasaṃgraha, fascicle nine, states: 'This is called "great" because it is realized through the perfection of the provisions of merit and wisdom; because its mode of activity is to liberate from the three kinds of suffering; because its cognitive object is sentient beings of the two realms; because the mind is equal toward all sentient beings; and because there is definitely nothing superior to this; through this, one causes them to attain benefit and peace.' 'Benefit and peace' refers to mundane and supramundane fruits; merit and wisdom are matched with them accordingly without any divergence. Alternatively, 'benefit' refers to the ten benefits, and 'peace' refers to the five joys. Furthermore, compassionate pity is of seven kinds: first, without fear; second, in accordance with the truth; third, without fatigue; fourth, without seeking; fifth, without defilement; sixth, vast; and seventh, impartial. One does not show compassionate pity out of fear of another. Relying on the teaching of the saddharma is 'in accordance with the truth'; constantly generating benefit is 'without fatigue'; showing compassionate pity without waiting for the other to ask is termed 'without seeking'; having no mind of craving or attachment, nor hoping for repayment, is 'without defilement'. Being willing to give up body and life for the sake of benefiting sentient beings without reacting with malice is termed 'vast'. Being without limitation toward the realm of sentient beings is termed 'impartial compassionate pity'. 'Like a mother and father' is the metaphor. In the Mahāyānasūtrālaṃkāra, chapter twelve, a bodhisattva has seven resemblances in benefiting: first, resembling a mother; second, resembling a father; third, resembling a good friend; fourth, resembling a companion; fifth, resembling a sturdy servant; sixth, resembling an ācārya; and seventh, resembling an upādhyāya. Just as an affectionate mother performs five beneficial actions toward her child: first, conceiving; second, giving birth; third, rearing; fourth, preventing harm; and fifth, teaching speech; a bodhisattva's five actions of benefiting sentient beings are also like this: first, turning toward sentient beings with an impartial mind; second, giving birth to them in the noble ground; third, nurturing their good roots; fourth, protecting them against wrong actions; and fifth, instructing them through erudition. Just as an affectionate father performs five benefits toward his child: first, planting the seed; second, teaching crafts; third, arranging a marriage; fourth, entrusting to a good friend; and fifth, extinguishing debts so he will not repay them later; a bodhisattva's five actions are also like this: first, causing faith to arise as the seed of the noble nature; second, causing him to train in the higher ethics and concentration as crafts; third, causing him to attain the joy and bliss of liberation as arranging a marriage—the joy of Dharma serving as the wife; fourth, encouraging and inviting the buddhas to be good friends; and fifth, blocking all obstructions as extinguishing debts. By virtue of such meanings as these, 'no other can equal him.'