金光明最勝王經疏 2.315

2.315

贊曰：就此品中大分為四，一菩薩啟請、二如來為答、三「善男子如是知見」下結勸修行。四「爾時虛空藏」已下領解持學。初中復二：初供養、後申請。供養有二：一內供養，即請法之儀；二外供養，即表成當果。即初文也。此內供養為請法儀。《大莊嚴論》第一明第一義發心有六勝中，第二願勝即十大願，第一願供養恭敬一切諸佛，於中有三：一、一切佛無餘。二、供養無餘。供養無餘有三：一利供養，謂衣服等；二敬供養，謂香華等；三行供養，謂修信戒等。三、恭敬無餘，亦有三：一給侍恭敬、二迎送恭敬、三修行恭敬。今此即是修行恭敬。於中復二：初明請人、次明供養。問：何故此菩薩得名虛空藏？答：准諸菩薩功能福智地地相似皆應同，然隨願增立名各別。今此菩薩立名有二：一從事、二從理。從事立者，如《大集經》第十五，亦說虛空藏菩薩得如來神通力故，於虛空中隨眾生所須若法若財盡能施與，皆令歡喜。以此方便智故，名虛空藏。又〈虛空藏品〉說過去有輪王名師子迅，出家未久得五神通，承佛所教，為迴父王邪心、欲使入正見，入定現通。如是等相，使三千世界六變振動，於虛空中雨種種妙物，皆從虛空繽紛而下滿三千界。爾時地神乃至迦尼吒天歡喜踊躍唱如是言：「此大菩薩名虛空藏。」時佛印可名虛空藏。從理立名者，《虛空藏菩薩經》云「虛空藏語阿難言：『我身即是虛空，以虛空證知一切，為虛空印所印。』」此從理名，即是理身。十地所證十種法身，如《勝天王般若》說。又《法苑》中三身義林具引。亦如《華嚴經》，普賢身相猶如虛空，依於如如不依佛土。問：此菩薩位在何地？答：准《大集經》說是第十地。從坐起等各有所表，思准可知。

Commentary: Within this chapter, there are four major sections: 1. the bodhisattva's request; 2. the Tathāgata's reply; 3. from 'Good man, such knowledge and vision' downward, concluding by exhorting practice; 4. from 'At that time Ākāśagarbha' downward, understanding, accepting, and practicing. In the first section there are again two parts: first, making offerings; next, making the request. Offerings are of two kinds: first, internal offering, which is the ritual of requesting the Dharma; second, external offering, which indicates the fruition to be achieved. This is the first passage. This internal offering is the ritual for requesting the Dharma. The first fascicle of the Mahāyānasūtrālaṃkāra, in explaining the six excellences of generating the resolve for ultimate truth, states that the second—the excellence of vows, namely the ten great vows—has as its first vow offering and paying respect to all Buddhas, in which there are three aspects: 1. all Buddhas without exception; 2. offerings without exception. Offerings without exception are of three kinds: (1) material offerings, such as robes, etc.; (2) reverent offerings, such as incense and flowers, etc.; (3) practice offerings, such as cultivating faith and precepts, etc. 3. Respect without exception also has three kinds: (1) respectful attendance, (2) respectful greeting and escort, and (3) respectful cultivation. Here, this is respectful cultivation. Within it there are again two parts: first, identifying the requester; next, describing the offering. Question: Why is this bodhisattva named Ākāśagarbha? Answer: Following the capacities, merits, and wisdom of all bodhisattvas, stage by stage they are similar and should all be identical; nevertheless, names are individually established according to the predominance of their vows. Now, the establishing of this bodhisattva's name has two aspects: first, according to phenomena; second, according to principle. Regarding establishing it according to phenomena: as the fifteenth fascicle of the Mahāsaṃnipāta-sūtra also states, because the bodhisattva Ākāśagarbha attained the Tathāgata's power of supernatural penetration, he is able to bestow entirely from space whatever sentient beings need, whether Dharma or wealth, making them all rejoice. Because of this wisdom of expedient means, he is named Ākāśagarbha. Moreover, the 'Ākāśagarbha Chapter' says that in the past there was a cakravartin named Siṃhajava, who not long after going forth attained the five supernatural knowledges; receiving the Buddha's instruction, in order to redirect his father the king's wrong mind and cause him to enter right view, he entered samādhi and manifested supernatural powers. With such signs, he caused the trichiliocosm to shake in six ways, and from space he rained down various wonderful objects, all descending profusely from space to fill the trichiliocosm. At that time the earth deities up to the Akaniṣṭha Heaven leaped with joy and proclaimed: 'This great bodhisattva is named Ākāśagarbha.' Then the Buddha confirmed the name Ākāśagarbha. Regarding establishing the name according to principle: the Ākāśagarbhasūtra says, 'Ākāśagarbha said to Ānanda: "My body is space itself; by space I realize and know everything, being sealed with the seal of space."' This is naming according to principle, which is the body of principle. The ten kinds of dharmakāya realized on the ten bhūmis are as explained in the Suvikrāntavikramiparipṛcchā-prajñāpāramitā-sūtra. Furthermore, they are cited in full in the Grove of Meanings of the Three Bodies in the Fayuan zhulin. Also, as in the Avataṃsaka-sūtra, the bodily marks of Samantabhadra are like space, resting upon tathatā and not resting on a buddha field. Question: At what stage is this bodhisattva's position? Answer: Following the Mahāsaṃnipāta-sūtra, it is said to be the tenth bhūmi. Rising from his seat and the other actions each symbolize something, which can be known through reflection.