金光明最勝王經疏 2.339

2.339

贊曰：明所得果圓。有二：初明得果圓、後明能利物。得果分二：初得果、後了境。此得果也。十大自在者，一列名、二出體、三辨因、四廢立。列名者，無性《攝論》第九云「一壽命自在、二心自在、三眾具自在、四業自在、五生自在、六勝解自在、七願自在、八力自在、九智自在、十法自在。」出體者，命即命根，如前〈壽量品〉明。《十地經》云「不可說不可說劫命住持故。」然《薩遮尼乾子經》第七及《法集經》第三云「得上甘露名命自在」者，甘露即涅槃，涅槃即法身壽也。或由識此無住甘露，故應化身所現之命，隨心延促命亦無盡。心自在者，准《十地經》，心即智定，能所引故。同《雜集論》出諸法體，通智定故。彼經云「得心自在，無量僧祇三昧入智故。」或說此定能引智故，非必取智心自在。准《法集經》云「一切諸法皆心現起，名心自在。」即通八識故，彼能知一切是一心，名心自在，攝所歸王故。又《攝論》云「於中自在運轉其心，名自在。」此所運轉即通八識，能運是定或亦通智。或心自在運轉即通王所，眾具即四塵為體，衣食資什名眾具。論云「於飲食等諸資生具，隨意所樂能積集故。」業即是思，唯造善業故。生自在者，生通五蘊，隨所生處，如其所欲能受生故。勝解自在，薩遮尼乾子經名如意自在，即勝解數為體。無性云「謂於地等發起勝解，令成金等故。」願即解欲信為體。《薩遮尼乾子經》云「信自在故」。或後得智為願自在體，神力自在即六神通是。《薩遮尼乾子經》名願自在，即現神通變現諸物，令隨願成故。故彼經云「即生心時，現前成一切諸事，名願自在。」故無性云：「謂隨意樂引發種種最勝神通。」智自在者，緣音聲智，詞無礙解為體故。無性云：「謂隨所有種種言音智境現故。」法自在者，法無礙解為體故。無性云：「謂隨意樂宣說契經應頌等故。」或十自在皆智為體，俱智用故，由於六度成此勝智故。三辨因者，准《無性論》，由法施、無畏施、財施圓滿，如其所應得此果故。准即如次能與壽、心、眾具自在為其因也。若《薩遮尼經》云「遠離殺生，無嗔害心，是命自在因。」《攝論》據法身命，《薩遮》據應化命。又離殺等亦法施故。慈悲是心自在因，此意云由慈悲故能無畏施。戒為業生自在因，《薩遮經》云「以菩提心攝諸善根，是生自在因。」忍為勝解自在因，《薩遮經》以供養布施是勝解因，此意安受苦忍能解脫施故。《攝論》意謂昔因時樂修忍故，隨諸有情心所樂轉故，今獲得於地金等隨勝解轉。精進即是願自在因，此意由勤成滿所願。《薩遮經》云「常說三寶教化眾生，是信自在因。」既云常說，亦勤也。令他生信，無有謗法。無畏靜慮，即力自在因。《薩遮經》云「稱生所求，應時施與，是願自在因。」般若是智法二自在因，無性云：「由昔因時樂修慧故，隨其類音為說法故，令證得殊勝般若，妙達言音巧說正法。」若《薩遮經》，常行法施，不為利養名聞恭敬，是智自在因。常為眾生說諸如來及諸眾生真如平等，法身自體非飲食身，是法自在因。意同《攝論》。

The commentary states: This clarifies the perfection of the fruit attained. It has two parts: first, clarifying the perfection of attaining the fruit; second, clarifying the capacity to benefit beings. Attaining the fruit is divided into two: first, attaining the fruit; second, comprehending the objects. This is attaining the fruit. Regarding the ten great masteries: first, listing the names; second, identifying the essential nature; third, distinguishing the causes; fourth, establishing and setting aside. As for listing the names, Asabhāva's commentary on the Mahāyānasaṃgraha, fascicle nine, says: 'First, mastery over lifespan; second, mastery over mind; third, mastery over requisites; fourth, mastery over karma; fifth, mastery over birth; sixth, mastery over resolve; seventh, mastery over vows; eighth, mastery over power; ninth, mastery over knowledge; tenth, mastery over dharma.' As for identifying the essential nature: lifespan is the vital faculty, as clarified earlier in the 'Chapter on the Measure of Lifespan.' The Daśabhūmikasūtra says: 'Because the lifespan is sustained for inexpressible, inexpressible kalpas.' However, the Satyakanirgranthasūtra, fascicle seven, and the Dharmasaṅgītisūtra, fascicle three, say: 'Attaining the supreme amṛta is called mastery over lifespan.' Amṛta is nirvāṇa, and nirvāṇa is the lifespan of the dharmakāya. Or, because of recognizing this non-abiding amṛta, the lifespan manifested by the nirmāṇakāya is lengthened or shortened according to one's wish, and its lifespan is likewise inexhaustible. As for mastery over mind, according to the Daśabhūmikasūtra, mind is wisdom and concentration, because of what can induce and what is induced; this is the same as the Abhidharmasamuccayavyākhyā's identification of the essential nature of dharmas, which extends to both wisdom and concentration. That sūtra says: 'Attaining mastery over mind, because of entering knowledge through immeasurable asaṃkhyeya samādhis.' Or, it is said that because this concentration can induce knowledge, it does not necessarily take knowledge [itself] as mastery over mind. According to the Dharmasaṅgītisūtra, it says: 'All dharmas are manifest from the mind; this is called mastery over mind.' That is, it extends to the eight consciousnesses, so being able to know that all is one mind is called mastery over mind, because it embraces what pertains to the sovereign [mind]. Furthermore, the Mahāyānasaṃgraha says: 'Operating one's mind freely within them is called mastery.' What is operated extends to the eight consciousnesses; that which operates is concentration, or it may also extend to knowledge. Or, operating freely in mind extends to both the primary mind and mental factors. Requisites have the four dust-objects as their essential nature; clothing, food, and utensils are called requisites. The treatise says: 'Because one can accumulate at will whatever articles for sustaining life, such as food and drink, as one pleases.' Karma is volition, because one only produces good karma. As for mastery over birth, birth extends to the five skandhas, because one can take birth as one desires according to the place of birth. As for mastery over resolve, the Satyakanirgranthasūtra calls it mastery according to wish; it has the mental factor of resolve (adhimokṣa) as its essential nature. Asabhāva says: 'It means generating resolve toward earth and the like, causing them to turn into gold and so forth.' Vows have understanding, desire, and faith as their essential nature. The Satyakanirgranthasūtra says: 'Because of mastery over faith.' Or, pṛṣṭhalabdhajñāna is the essential nature of mastery over vows. Mastery over supernatural power refers to the six supernatural powers (abhijñā). The Satyakanirgranthasūtra calls it mastery over vows, which means manifesting supernatural powers to transform various objects, causing them to be accomplished according to one's vows. Therefore, that sūtra says: 'As soon as the thought arises, all matters are accomplished directly before one; this is called mastery over vows.' Therefore, Asabhāva says: 'It means bringing forth various supreme supernatural powers in accordance with one's wishes.' As for mastery over knowledge, it is knowledge taking sounds as its object, having unhindered eloquence (pratisaṃvid) as its essential nature. Asabhāva says: 'It means that the sphere of knowledge appears in accordance with all the various spoken sounds.' As for mastery over dharma, it has unhindered dharma [knowledge] as its essential nature. Asabhāva says: 'It means proclaiming sūtras, geyas, and so forth in accordance with one's wishes.' Or, all ten masteries have knowledge as their essential nature, because they are all functions of knowledge, and because this supreme knowledge is perfected through the six pāramitās. Third, distinguishing the causes: according to Asabhāva's treatise, because the gifts of Dharma, fearlessness, and material goods are perfected, one attains these fruits accordingly. Correspondingly, they serve respectively as the causes for mastery over lifespan, mind, and requisites. According to the Satyakanirgranthasūtra, it says: 'Abandoning killing and having no mind of malice or harm is the cause of mastery over lifespan.' The Mahāyānasaṃgraha relies on the lifespan of the dharmakāya, whereas Satyakanirgrantha relies on the lifespan of the nirmāṇakāya. Furthermore, abstaining from killing and the like is also the gift of Dharma. Loving-kindness and compassion are the causes of mastery over mind; the meaning here is that because of loving-kindness and compassion, one can give fearlessness. Precepts are the cause of mastery over karma and birth; the Satyakanirgranthasūtra says: 'Embracing all roots of goodness with bodhicitta is the cause of mastery over birth.' Patience is the cause of mastery over resolve; the Satyakanirgranthasūtra takes making offerings and giving as the causes of resolve, the meaning here being that the patience of enduring suffering can give rise to liberating generosity. The meaning in the Mahāyānasaṃgraha is that because one delighted in cultivating patience in the causal stage, transforming in accordance with what sentient beings' minds took pleasure in, one now attains transformation according to resolve regarding earth, gold, and the like. Vīrya is the cause of mastery over vows; the meaning here is that through diligence, one fulfills what was vowed. The Satyakanirgranthasūtra says: 'Constantly speaking of the Three Jewels to transform sentient beings is the cause of mastery over faith.' Since it says 'constantly speaking,' it is also diligence, causing others to generate faith without slandering the Dharma. Fearless dhyāna is the cause of mastery over power. The Satyakanirgranthasūtra says: 'Giving in accordance with what beings seek and timely bestowing it is the cause of mastery over vows.' Prajñā is the cause of the two masteries over knowledge and dharma; Asabhāva says: 'Because in the causal stage one delighted in cultivating wisdom, expounding the Dharma in accordance with the voices of their kinds, it causes one to realize supreme prajñā, wonderfully penetrating spoken sounds and skillfully expounding the saddharma.' According to the Satyakanirgranthasūtra, constantly practicing the gift of Dharma without regard for gain, fame, or respect is the cause of mastery over knowledge. Constantly expounding to sentient beings the equality of the tathatā of all tathāgatas and all sentient beings, and that the essential nature of the dharmakāya is not a body of food and drink, is the cause of mastery over dharma. Its intention agrees with the Mahāyānasaṃgraha.