金光明最勝王經疏 2.229

2.229

贊曰：時眾領解獲益。分文為二：初長行，聞法獲益；次偈頌，陳其領解。初文有四：一舉獲益數，三萬二千天子；二陳所聞，聞說如來壽量；三得勝益，謂發菩提心；四心歡喜，發菩提心。經論所說廣略不同，今略七門分別：一發心因緣、二發心分位、三發心儀軌、四發心勝劣、五發心差別、六發心勝利、七發心譬喻。言因緣者，復有三種：一由四因、二由四緣、三由四力，具如《瑜伽》三十五說。發心分位者，《大莊嚴論》第二及《顯揚》第二俱云：一世俗發心、二勝義發心。依《瑜伽》七十二，有十發心，謂世俗受發心、得法性發心、不決定發心、決定發心、不清淨發心、清淨發心、羸劣發心、強盛發心、未成果發心、已成果發心。此中五對：一地前地上對、二退與不退對、三有染無染對、四被蔽不蔽對、五因果位別對。退與不退，約四位明，謂信不退等。染不染對，約住不退前。住不退前，有為隨他、或被他逼、或怖或誑、或求世利而以發心名染，與此相違名不染。煗頂位前，貪等蔽伏名劣，在忍第一位不為彼蔽名勝。十地名未成果，佛地名已成果。言儀軌者，《瑜伽》但云「發如是心，說如是言：『願我決定當證無上正等菩提。』」不說儀軌，但辨行相故。依《顯揚論》第二云「謂如是一，隨智者前恭敬而住，起增上意發誓願言：『長老憶念。或言聖者憶念，或云鄔波柁耶。我如是名，從今日始發阿耨菩提心，為欲饒益諸有情故。從今日以往，願我所修六波羅蜜一切萬行，皆為證得無上菩提故。我今與諸菩薩摩訶薩和合出家，願世尊證知我是菩薩。』第二第三亦復如是。」此說世俗發心儀軌，不見出世發心儀軌。四發心勝劣者，《莊嚴論》云「第一義發心有三種勝：一教授勝，親近正遍知故；二隨修勝，善集福智故；三得果勝，生無分別智故。復有六勝：一生位、二願、三勇猛、四淨依、五餘巧、六餘出。生勝有四：一種子勝，信大法為種子故；二生母勝，般若為生母故；三胎藏勝，大禪定樂為胎藏故；四乳母勝，大悲長養為乳母故。」願即十大願等，皆廣如彼明。五發心差別者，準《金剛般若經》說有三種，謂云何住（即欲願）、云何修行（即為願故修行）、云何降伏其心（即為修行故斷障）。故彼經云「應當發起如是之心」。《瑜伽》三十五說有五種：一自性、二行相、三所緣、四功德、五最勝。即以正願為自性，於菩提涅槃定自希求，及求能作有情義利故，希求為行相，以大菩提及諸有情為所緣境，最初發心能攝一切菩提分法殊勝善根，為上首等功德相應最初正願，於餘希求世出世間妙善正願最為第一。《大莊嚴論》第二云「菩薩發。心以何為根本。乃至以何為究竟？總有十一：以大悲為根本，以利物為依止，以大乘法為所信，以種智為所緣，為求彼故以勝欲為所乘，欲無上乘故以大護為所住，住菩薩戒故以受為障難，起異乘心故以增善為功德，以福智為自性，以習度為出離，以地滿為究竟，由地地勤方便與彼彼相應故。」準《文殊問菩提心經》有十種發：一身發；二口發；三意發，令三業清淨故；四內發，以不虛分別一切眾生故；五外發，於一切生平等行故；六智發，以具足佛智清淨故；七清淨國土發，以示一切諸佛國土莊嚴故；八教化眾生發，以知一切煩惱病藥故，此識對除法；九者實發，以成就定聚故，此隨根說法；十無為智滿足心發，以不著三界故。依《發菩提心論》有四發心：一思惟諸佛發菩提心、二觀身過患、三慈愍眾生、四求最勝果。四各有五，皆廣如彼二論所明。勝利、譬喻此之二門，廣如《大莊嚴經論》及《發菩提心經論》所明。今此發心，四緣之中是第一緣，見聞佛菩薩神通功德故。四因之中是初二因，具種性故、佛菩薩善友攝故。四力之中可具四力，由自種子功能勢力故、宿習大乘故、由聞他說力故、親近善友故。歡喜踊躍者，準《文殊所問經論》云「三種義故歡喜奉行：一說者清淨，以於諸法得自在故；二所說清淨，以如實知清淨法體故，又與初中後等十種淨勝相應故；三依所說法得果清淨，以得妙境界故。」此意依教證理得果故。

Commentary: The assembly at that time understood and obtained benefit. The text is divided into two parts: first, the prose on hearing the Dharma and obtaining benefit; second, the verses stating their understanding. The first text has four [points]: first, it brings forth the number of those who obtained benefit, thirty-two thousand devaputras; second, it states what was heard, hearing the explanation of the Tathāgata's lifespan; third, they obtained an excellent benefit, namely giving rise to the bodhicitta; fourth, their minds rejoiced. What is explained in the sūtras and treatises on giving rise to the bodhicitta differs in detail and brevity; now it is distinguished briefly under seven headings: 1. the causes and conditions for giving rise to the aspiration; 2. the stages of giving rise to the aspiration; 3. the ritual for giving rise to the aspiration; 4. the superiority and inferiority of giving rise to the aspiration; 5. the distinctions of giving rise to the aspiration; 6. the excellent benefits of giving rise to the aspiration; 7. similes for giving rise to the aspiration.

As for the causes and conditions, there are three types: first, due to four causes; second, due to four conditions; third, due to four powers, as fully explained in the thirty-fifth [fascicle] of the Yogācārabhūmi.

As for the stages of giving rise to the aspiration, both the second [fascicle] of the Mahāyānasūtrālaṃkāra and the second [fascicle] of the Prakaraṇāryavācā state: first, the conventional aspiration; second, the ultimate aspiration. According to the seventy-second [fascicle] of the Yogācārabhūmi, there are ten aspirations: namely, conventional adopted aspiration, aspiration having attained the nature of phenomena, indeterminate aspiration, determinate aspiration, impure aspiration, pure aspiration, weak and feeble aspiration, strong and vigorous aspiration, aspiration not yet having realized the fruit, and aspiration having already realized the fruit. Among these are five pairs: 1. the pair of before the bhūmis and on the bhūmis; 2. the pair of retrogressing and non-retrogressing; 3. the pair of defiled and undefiled; 4. the pair of shrouded and unshrouded; 5. the pair of differing cause and fruit stages. Retrogressing and non-retrogressing are explained in terms of four stages, namely faith non-retrogression and so forth. The pair of defiled and undefiled is explained in terms of the stage before the abiding non-retrogression: before the abiding non-retrogression, to generate the aspiration for the sake of following others, or being coerced by others, or out of fear or deception, or seeking worldly profit, is called defiled; contrary to this is called undefiled. Before the stages of heat and summit, being suppressed and obscured by greed and so forth is called inferior; in the stages of acceptance and worldly supreme dharma, not being obscured by them is called superior. The ten bhūmis are called not yet having realized the fruit; the Buddha stage is called having already realized the fruit.

As for the ritual, the Yogācārabhūmi merely says: "One gives rise to such a mind and speaks such words: 'May I determinately realize unexcelled, perfect awakening.'" It does not speak of a ritual, because it merely distinguishes the mental aspect. According to the second [fascicle] of the Prakaraṇāryavācā-śāstra, it says: "One should stand respectfully before a wise person, give rise to a superior intention, and make this vow: 'Elder, be mindful [of me]—or say Noble One, be mindful [of me], or say Upādhyāya. I, so-and-so, from this day forward give rise to the mind of anuttarabodhi for the sake of benefiting all sentient beings. From this day forward, may all the myriad practices of the six pāramitās that I cultivate be entirely for the realization of unexcelled bodhi. I now join in harmony with all bodhisattva-mahāsattvas to go forth; may the World-Honoured One bear witness and know that I am a bodhisattva.' The second and third [repetitions] are also like this." This speaks of the ritual for the conventional aspiration; the ritual for the supramundane aspiration is not found.

Fourth, as for the superiority and inferiority of giving rise to the aspiration, the Sūtrālaṃkāra says: "The ultimate aspiration has three kinds of superiority: 1. superiority of instruction, because one is close to the Sambuddha; 2. superiority of subsequent cultivation, because one skillfully accumulates merit and wisdom; 3. superiority of obtaining the fruit, because one gives rise to non-conceptual wisdom. Furthermore, there are six superiorities: 1. birth stage, 2. vow, 3. vigour, 4. pure support, 5. other skillfulness, 6. other emergence. Superiority of birth has four [aspects]: 1. superiority of the seed, because faith in the Great Dharma is the seed; 2. superiority of the birth-mother, because prajñā is the birth-mother; 3. superiority of the womb, because the bliss of great meditative absorption is the womb; 4. superiority of the wet-nurse, because the nurturing of great compassion is the wet-nurse." The vows are the ten great vows and so forth, all fully clarified there.

Fifth, as for the distinctions of giving rise to the aspiration, based on the Diamond Prajñāpāramitā Sūtra, there are three kinds, namely: how to abide (i.e. desire and vow), how to practice (i.e. cultivating practice for the sake of the vow), and how to subdue one's mind (i.e. severing obstacles for the sake of practice). Hence that sūtra says: "One should give rise to such a mind." The thirty-fifth [fascicle] of the Yogācārabhūmi says there are five kinds: 1. essential nature, 2. mental aspect, 3. cognitive object, 4. virtues, 5. supremacy. That is, taking the correct vow as its essential nature; because one determinately aspires to bodhi and nirvāṇa for oneself, and seeks to be able to accomplish the benefit and welfare of sentient beings, aspiration is its mental aspect; taking great bodhi and all sentient beings as its cognitive objects; the initial generation of the mind is able to gather all the superior wholesome roots of the factors of bodhi, being the foremost correct vow endowed with foremost virtues; among all other aspirations, mundane and supramundane wondrously wholesome correct vows, it is supreme.

The second [fascicle] of the Mahāyānasūtrālaṃkāra says: "What does the bodhisattva's generating of the aspiration take as its foundation, ... up to, what does it take as its consummation? There are eleven in total: taking great compassion as its foundation; taking benefiting beings as its support; taking the Mahāyāna Dharma as its object of faith; taking the knowledge of all aspects as its cognitive object; for the sake of seeking that, taking superior desire as its vehicle; desiring the unexcelled vehicle, hence taking great protection as its dwelling; dwelling in the bodhisattva precepts, hence taking reception [of them] as the obstacle; giving rise to minds of other vehicles, hence taking the increase of goodness as its virtue; taking merit and wisdom as its essential nature; taking the practice of the pāramitās as its departure; taking the fulfillment of the bhūmis as its consummation, because of diligent upāya on bhūmi after bhūmi corresponding to each of them."

Based on the Sūtra of Mañjuśrī's Inquiries on the Bodhicitta, there are ten kinds of generation: 1. bodily generation; 2. vocal generation; 3. mental generation, to cause the three actions to be purified; 4. internal generation, because of not falsely discriminating any sentient beings; 5. external generation, because of practicing equanimity toward all beings; 6. wisdom generation, because of being endowed with the purity of the Buddha's wisdom; 7. pure land generation, because of displaying the adornments of all buddha lands; 8. educating sentient beings generation, because of knowing the medicine for the sickness of all defilements (this recognizes the antidotes); 9. real generation, because of accomplishing the determinate group (this teaches the Dharma according to faculties); 10. unconditioned wisdom-fulfilled-mind generation, because of not being attached to the three realms.

According to the Bodhicittotpāda-śāstra, there are four [reasons for] giving rise to the aspiration: 1. contemplating the buddhas and giving rise to the bodhicitta; 2. contemplating the faults of the body; 3. having compassion for sentient beings; 4. seeking the most supreme fruit. Each of the four has five [aspects], all fully explained in those two treatises. The two headings of excellent benefits and similes are fully explained in the Mahāyānasūtrālaṃkāra and the Bodhicittotpāda-śāstra.

Now, this giving rise to the aspiration is the first condition among the four conditions, because of seeing and hearing the supernatural powers and virtues of the buddhas and bodhisattvas. Among the four causes, it is the first two causes, because of being endowed with the lineage and being gathered in by good friends who are buddhas and bodhisattvas. Among the four powers, it can possess all four powers: through the power of the functional efficacy of one's own seeds, through past habituation to the Mahāyāna, through the power of hearing others speak, and through drawing near to good friends.

As for "rejoiced and leaped with joy", based on the Treatise on the Inquiries of Mañjuśrī, it says: "They rejoice and practice for three reasons: 1. purity of the speaker, because of having mastery over all phenomena; 2. purity of what is spoken, because of knowing the pure entity of Dharma as it truly is, and also because of corresponding to the ten kinds of pure supremacy in the beginning, middle, and end; 3. purity of the fruit obtained by relying on the spoken Dharma, because of attaining the wondrous sphere." This means that relying on the teaching, one realizes the truth and obtains the fruit.