[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788) › 2.335 # 金光明最勝王經疏 2.335 金光明最勝王經疏 2.335 - **Language:** Classical Chinese ### [2.335](https://indike.org/pramana/in.bauddha.taisho.1788.2.335) 贊曰：此佛為答。又二：一因、二果。此因也。文分為五：一呼請問人、二自標德號、三明行位、四明修意、五正修習。昔在修行地中者，明行位。即七地中，除種性地未修行故，所以言中亦簡持義。為一切眾生者，四明修意，即同《般若經》「云何住心」。以所有眾生咸欲滅度，是廣大第一，常其心不顛倒四種益心修種種法，即所修行及所斷障之因。《文殊所問經論》云「菩薩初觀何法故行菩薩行」，即所為。「依何法故行菩薩行」，即修斷。文殊答言：「諸菩薩行，大悲為本，為諸眾生。」即此初也。雖亦自利，菩薩大悲利他為先。理實亦有自利，或即以利他還為己利。故彼經論云「又問：大悲以何為本？答：以直心為本。」此意令離怖為他。「又問：直心以何為本？答：以於一切眾生平等心為本。」此意怨親有情之所，等心悲愍故。「又問：一切於平等心，以何為本？答：以無異離（異行）為本。」此意令離能所度心。「又問：無異離異以何為本？答：以深淨心為本。」此意雖攝他同己，令離染愛，及全空心。「又問：深淨心以何為本？答：以阿耨菩提心為本。」此意自利。自疾不救，不可利他故也。或為求菩提故，即三種心名菩提心。「又問：菩提心以何為本？答：以六波羅密為本。」此意即由具六種性以為根本，或由修行六度為本。彼經問答，同此經意，為一切眾生即慈愍眾生。《發菩提心經》慈愍眾生復有五事：一見諸眾生為無明所縛、二者見諸眾生不信因果造作惡業、三見諸眾生捨離正理、四見諸眾生造極重惡、五者見諸眾生不修正法。五各有四，廣如彼明。修種種法，即後十度及所斷障。 > The commentary states: This is the Buddha giving his reply. It has two parts: first, the cause; second, the fruit. This is the cause. The text is divided into five parts: first, addressing the person who asked; second, stating his own virtuous title; third, clarifying the stages of practice; fourth, clarifying the intention of cultivation; fifth, the actual cultivation. 'Formerly, while on the stage of cultivation' clarifies the stages of practice. That is, among the seven stages, the gotra-stage is excluded because one has not yet cultivated, so the phrasing also has the function of selection and exclusion. 'For the sake of all sentient beings' is the fourth, clarifying the intention of cultivation, which is the same as 'how one should abide one's mind' in the Prajñāpāramitāsūtra. Because one wishes to lead all sentient beings to complete nirvāṇa, this is the vast and supreme \[mind\], and \[this\] ever-constant mind free from inversion constitutes the four kinds of beneficial minds. 'Cultivated various dharmas' is the cause of what is cultivated and the obstacles that are severed. The Commentary on the Mañjuśrīparipṛcchāsūtra says: 'Observing what dharma does a bodhisattva first practice the bodhisattva path?' This is that for the sake of which it is done. 'Relying on what dharma does one practice the bodhisattva path?' This is cultivating and severing. Mañjuśrī answered, saying: 'All bodhisattva practices have mahākaruṇā as their root, for the sake of all sentient beings.' This is the first. Although it is also for svārtha, the bodhisattva's mahākaruṇā makes parārtha primary. In truth, there is also svārtha, or else benefiting others is in turn taken to be one's own benefit. Therefore, that sūtra's commentary says: 'It was asked again: What is the root of mahākaruṇā? Answer: The upright mind is its root.' The intention here is to make one free from fear for the sake of others. 'It was asked again: What is the root of the upright mind? Answer: An equal mind toward all sentient beings is its root.' The intention here is that toward sentient beings, whether enemies or kin, one regards them with an equal mind of compassion. 'It was asked again: What is the root of an equal mind toward all? Answer: Being non-different and free from \[divergent conduct\] is its root.' The intention here is to cause one to be free from the mind of saver and saved. 'It was asked again: What is the root of being non-different and free from divergence? Answer: A deeply pure mind is its root.' The intention here is that although one embraces others as oneself, one is made free from defiled attachment and \[free from\] an entirely empty mind. 'It was asked again: What is the root of a deeply pure mind? Answer: The bodhicitta of anuttarā \[samyaksambodhi\] is its root.' The intention here is svārtha. If one cannot save oneself from one's own affliction, one cannot benefit others. Or, it is for the sake of seeking bodhi; that is, the three kinds of mind are called bodhicitta. 'It was asked again: What is the root of bodhicitta? Answer: The six pāramitās are its root.' The intention here is that possessing the six dispositions serves as the root, or cultivating the six pāramitās serves as the root. The questions and answers in that sūtra agree with the meaning of this sūtra: 'for the sake of all sentient beings' means showing compassion for sentient beings. In the Bodhicittotpādasūtra, showing compassion for sentient beings has five matters: first, seeing sentient beings bound by ignorance; second, seeing sentient beings disbelieving in cause and effect and committing bad karma; third, seeing sentient beings abandoning correct principles; fourth, seeing sentient beings committing extremely grave evils; fifth, seeing sentient beings not cultivating the saddharma. Each of the five has four \[aspects\], as explained in detail there. 'Cultivated various dharmas' refers to the subsequent ten pāramitās and the obstacles to be severed. > — English (machine translation) (machine translation) - [Previous: 2.334](https://indike.org/pramana/in.bauddha.taisho.1788.2.334) - [Next: 2.336](https://indike.org/pramana/in.bauddha.taisho.1788.2.336) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1788.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.2.335) — English, machine translation ## Linked texts (1) - [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862.1.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.2.335](https://indike.org/pramana/in.bauddha.taisho.1788.2.335) · Pramāṇa