金光明最勝王經疏 2.215

2.215

贊曰：正陳領解。七頌分三：初二行歎德將陳、次四行正明所解、後一行結佛身常。初文分三：初一行歎喜見德、次半行標佛所成、次半行告聽將說。此即歎喜見，初通讚、次別讚。通讚讚前說法及讚內德，以前所說依無染智說佛四德，今生除障，修因當證，故讚善哉。讚內德者，即下所歎諸功德是。有六勝德：一相應勝德、二生位勝德、三發願勝、四善巧勝、五方便勝、六攝受勝。言大童子，由與七大性相應故。如無著菩薩《般若論》云「此菩薩與七大性相應，故名為大。」此義同彼。言童子，顯生位勝，以登初地生如來家名為童子，即真佛子義。此復有四：一種子勝，信大法為種子；二生母勝，以般若為生母；三胎藏勝，以禪定為胎藏；四乳母勝，以大悲長養為乳母。眾中吉祥，即大願勝，謂發十大願或四弘願。言善巧者，即善巧勝，得進上地方便故。言方便心者，即方便勝。依二利生：一知自近菩提、二知利他方便故。言得佛記者，攝受勝，蒙諸如來攝受記分故。

The commentary states: Directly expressing his apprehension and understanding. The seven verses are divided into three parts: the first two lines praise his virtues and prepare to explain; the next four lines directly clarify what is understood; the final line concludes with the permanence of the Buddha's body. The first section has three parts: the first line praises the virtues of Priyadarśana; the next half-line marks what the Buddha has accomplished; the next half-line addresses the listener and prepares to speak. This praises Priyadarśana: first a general praise, then specific praises. The general praise commends his previous exposition of the Dharma and commends his internal virtues. Because what was previously spoken expounded the Buddha's four virtues on the basis of undefiled wisdom, eliminating obstacles in this life, and cultivating causes to be realized in the future, he is praised with 'excellent'. Commending his internal virtues refers to the various virtues praised below. There are six superior virtues: first, the superior virtue of concordance; second, the superior virtue of the stage of birth; third, the superiority of generating vows; fourth, the superiority of skillfulness; fifth, the superiority of skillful means; sixth, the superiority of being embraced. Saying 'great youth' is because he is concordant with the seven great natures. As Bodhisattva Asaṅga's Prajñā-śāstra states: 'This bodhisattva is concordant with the seven great natures, hence called great.' This meaning is identical to that. Saying 'youth' demonstrates the superiority of the stage of birth: ascending to the first bhūmi and being born into the house of the Tathāgata is called a 'youth', which means a true child of the Buddha. This again has four aspects: first, the superiority of the seed, taking faith in the Great Dharma as the seed; second, the superiority of the birth mother, taking prajñā as the birth mother; third, the superiority of the womb, taking dhyāna as the womb; fourth, the superiority of the wet nurse, taking the nurturing of mahākaruṇā as the wet nurse. 'Auspicious one among the assembly' is the superiority of great vows, meaning generating the ten great vows or the four universal vows. Saying 'skillful' is the superiority of skillfulness, because he has attained the skillful means for advancing to higher stages. Saying 'mind of skillful means' is the superiority of skillful means. It arises based on the two benefits: first, knowing oneself to be near bodhi; second, knowing the skillful means to benefit others. Saying 'received the Buddha's prediction' is the superiority of being embraced, because he has received the portion of prediction through being embraced by the Tathāgatas.