金光明最勝王經疏 2.340

2.340

廢立者，《法集經》第三、《薩遮經》第六皆云對除十怖畏故。准此，即是為得對治十怖畏故求十自在。《薩遮尼經》云「大王當知，得命自在故，對治一切生死怖畏。得心自在故，對治一切煩惱怖畏。得物自在故，對治一切貧窮怖畏。得業自在故，對治一切惡道怖畏。」《法集經》中除惡行畏，彼據除因，此約除果。《法集經》中除惡道畏，彼據果說，此對縛說。不得生自在，為生所縛故。得生自在故，對治一切縛怖畏。得如意自在故，對治一切追求怖畏。得信自在故，對治一切謗法怖畏。得願自在故，對治一切心念縛怖畏。得智自在故，對治一切疑刺怖畏。得法自在故，對治一切大眾怖畏。又解：言法自在者，是說法自在。既云隨眾生意乃至云說法相應現種種身，故知現身為生說法，令得利故。即《法華經》云「唯為一大事故」。說法自在有十四種：一說法自在、二清淨、三樂說、四智、五生、六三昧、七住持、八眷屬、九見、十聞、十一鼻、十二舌、十三身、十四心。《法集經》第七云「云何說法自在？於一切言語不著故。」此不著所說法。「云何清淨自在？於一切處不染故。」非但所說法，於一切皆不著故。「云何樂說自在？謂依一法字句不休息。」於百千萬劫說不可盡故，無斷盡辨。「云何智自在？於一一法字句能說。」為百千萬法門故豐義味辨。「云何生自在？隨所隨所利益眾生之處，於彼彼處生故、隨處現身故。」重言隨所者，明非一故。餘准此應知。「云何三昧自在？於念念中若欲入三昧即能入三昧故。云何住自在？隨所隨所住持加故，所謂若麞鹿、若鳥獸、若草木、若石壁，能說諸佛妙法故，即住持於彼，令能說法故。云何眷屬自在？謂無量眷屬，不可壞眷屬故。云何見自在？謂見妙色故。云何聞自在？謂聞妙聲故。云何鼻自在？聞一切香唯是妙法香故。云何舌自在？謂食法味不食食味故。云何身自在？謂成就法身，非食食身故。云何心自在？乃至蚊虻蟻子知行知心故，見下六根有勝用故。」此中初二於所說不染、次二能說、次一現身、次一八定、次一加備於餘、次一隨受化者、次六顯根。前生是總相假身，此六是別相實身。此經下「隨眾生意隨眾生行」即心自在隨眾生界，以小分界通二義，令取境，故云小分。即隨所利益眾生之處現種種身，即隨彼處而為現身。并處相應、不待時相應，三昧自在攝。行相應，即心自在攝。《攝大乘》第九云「復次法身由幾自在而得自在？略由五種：一由佛土自身相好、無邊音聲、無見頂相自在，由轉色蘊依故。二由無罣無量廣大樂住自在，由轉受蘊依故。三由辨說一切名身句身文身自在，由轉想蘊依故。四由現化變易引攝大眾引攝自法自在，由轉行蘊依故。五由圓鏡、平等、觀察、成所作智自在，由轉識蘊依故。」廣釋如彼。

Regarding the rationale for establishing them: fascicle three of the Dharmasaṃgītisūtra and fascicle six of the Satyakanirgranthasūtra both state that it is in order to counteract the ten terrors. According to this, it is precisely in order to counteract the ten terrors that one seeks the ten masteries. The Satyakanirgranthasūtra states: 'Great King, you should know: because one attains mastery over life, one counteracts all terrors of birth and death. Because one attains mastery over mind, one counteracts all terrors of defilements. Because one attains mastery over requisites, one counteracts all terrors of poverty. Because one attains mastery over karma, one counteracts all terrors of the miserable realms.' In the Dharmasaṃgītisūtra, it is counteracting the terror of evil conduct; that text is based on removing the cause, whereas this text is concerned with removing the result. In the Dharmasaṃgītisūtra, it mentions removing the terror of the miserable realms; that text speaks based on the result, whereas this text is spoken in contrast to bondage. If one does not attain mastery over birth, one is bound by birth; because one attains mastery over birth, one counteracts all terrors of bondage. Because one attains mastery over wish-fulfillment, one counteracts all terrors of seeking. Because one attains mastery over faith, one counteracts all terrors of slandering the Dharma. Because one attains mastery over vows, one counteracts all terrors of the bondage of mental intentions. Because one attains mastery over knowledge, one counteracts all terrors of the thorn of doubt. Because one attains mastery over phenomena, one counteracts all terrors of assemblies.' Another interpretation says: Mastery over phenomena refers to mastery in preaching the Dharma. Since it says below, 'according with the minds of sentient beings' up to 'manifesting diverse bodies concordant with preaching the Dharma,' we know that manifesting bodies is for preaching the Dharma to sentient beings so that they obtain benefit. This is just what the Lotus Sūtra calls 'solely for the sake of the one great cause.' Mastery in preaching the Dharma has fourteen types: first, mastery in preaching the Dharma; second, purity; third, delightful eloquence; fourth, knowledge; fifth, birth; sixth, samādhi; seventh, sustenance; eighth, retinue; ninth, seeing; tenth, hearing; eleventh, smelling; twelfth, tasting; thirteenth, body; fourteenth, mind. Fascicle seven of the Dharmasaṃgītisūtra states: 'What is mastery in preaching the Dharma? It is because one does not cling to any speech.' This is non-attachment to the taught Dharma. 'What is purity mastery? It is because one is unstained in all places.' Not only regarding the taught Dharma, but regarding everything one is free from attachment. 'What is delightful eloquence mastery? It means relying on the words and phrases of a single phenomenon without resting.' Because in hundreds of thousands of myriads of kalpas one's teaching is inexhaustible, it is eloquence that is uninterrupted and inexhaustible. 'What is knowledge mastery? It means being able to preach on the words and phrases of each and every phenomenon.' Because of hundreds of thousands of Dharma gates, it is eloquence rich in meaning and flavour. 'What is birth mastery? Wherever there is a place for benefiting sentient beings, one takes birth in each of those places, manifesting bodies according to the place.' The repetition of 'wherever' clarifies that it is not just one place. The rest should be understood in accordance with this. 'What is samādhi mastery? It is because in thought after thought, if one wishes to enter samādhi, one is immediately able to enter samādhi. What is sustenance mastery? It is because according to wherever it is sustained and empowered—whether it be deer, birds and beasts, grasses and trees, or rocks and walls—because they are enabled to preach the wondrous Dharma of the Buddhas, one sustains them and enables them to preach the Dharma. What is retinue mastery? It refers to having an immeasurable retinue, an indestructible retinue. What is seeing mastery? It refers to seeing wondrous forms. What is hearing mastery? It refers to hearing wondrous sounds. What is smelling mastery? It is because smelling all fragrances is solely the fragrance of the wondrous Dharma. What is tasting mastery? It refers to eating the flavour of the Dharma and not eating the flavour of food. What is body mastery? It refers to accomplishing the Dharmakāya, not a body sustained by food. What is mind mastery? Even regarding mosquitoes, gnats, and ants, one knows their behaviour and knows their minds, because the six sense faculties seen below possess superior functions.' Among these, the first two concern non-attachment to what is preached; the next two concern the ability to preach; the next one concerns manifesting the body; the next one concerns the eight absorptions; the next one concerns bestowing empowerment upon others; the next one concerns adapting to those who receive transformation; the next six manifest the sense faculties. The former, birth, is the conventional body of general characteristics; these six are the real bodies of specific characteristics. In this sūtra below, 'according with the minds of sentient beings, according with the actions of sentient beings' is mind mastery; 'according with the realms of sentient beings' uses 'limited realms' to encompass both senses, causing them to grasp objects, hence it says 'limited realms.' That is, manifesting diverse bodies according to the places where sentient beings are benefited means manifesting bodies in accordance with those places. 'Concordant with place' and 'not waiting for time' are subsumed under samādhi mastery. 'Concordant with action' is subsumed under mind mastery. Fascicle nine of the Mahāyānasaṃgraha states: 'Furthermore, by how many masteries does the Dharmakāya attain mastery? Briefly, by five kinds: first, by mastery over the marks and characteristics of the Buddha lands and one's own body, boundless sounds, and the unseeable uṣṇīṣa mark, through the transformation of the basis of the form aggregate; second, by mastery over unhindered, immeasurable, vast, blissful abidings, through the transformation of the basis of the sensation aggregate; third, by mastery over the eloquent expression of all word-collections, phrase-collections, and syllable-collections, through the transformation of the basis of the perception aggregate; fourth, by mastery over manifestation, transformation, attracting assemblies, and attracting one's own Dharma, through the transformation of the basis of the formation aggregate; fifth, by mastery over the mirror-like, equality, observing, and all-accomplishing wisdoms, through the transformation of the basis of the consciousness aggregate.' The detailed explanation is as found there.