金光明最勝王經疏 3.121

3.121

贊曰：第三大段答因中有二：初辨果、次此下修證次第。準諸文例，應先修因後方得果；今此乘前明三身，後即先明得果次第。雖知得果次第，然若不修行，如何得果？故今次明修證次第。又如《瑜伽》三十八云「已說菩薩所應學處。如是應學，我今當說。」此意前〈菩提品〉明二斷二智，菩提最勝、是所應學，意令生忻如是應學，即令忻求起修妙行，故今此下明修行次第。將欲趣果，由四種力：一因力、二善友力、三作意力、四資糧力，此四是因。資糧已滿便成正覺，此一是果。今此文中分之為二：初法說、後喻說。法說之中，如前分五。此即第一先明因力。求勝解脫是所學處，無上菩提大般涅槃超過二乘名勝解脫。修世善者，謂善法欲，遠加行因。隱彼種姓，寄現行緣以為因力。準《瑜伽》三十八，於其八種勝解依處具足成就，淨信為先決定喜樂。一者於三寶功德勝解依處、二者於佛菩薩威力、三者於真實義、四者於因、五者於果、六者於應得義、七者於應得方便、八者於善言善語善說求勝解脫，即決定喜樂故。《唯識論》第六云「於實德能深忍樂欲，心淨為性。」忍即信因，樂欲謂果，心淨信體。此云求者，即忍樂欲為善本故，欲為勤依，因修世善。

Commentary: The third major section, answering concerning the cause, has two parts: first, distinguishing the fruit; second, from here onward, the sequence of cultivation and realization. According to the precedent of various texts, one should first cultivate the cause and only later attain the fruit; here, following upon the previous explanation of the three bodies, the sequence of attaining the fruit is explained first. Although one knows the sequence of attaining the fruit, if one does not cultivate, how can the fruit be attained? Therefore, the sequence of cultivation and realization is explained next. Furthermore, as the Yogācārabhūmi, fascicle thirty-eight, says: 'The training of the bodhisattva has already been spoken. How one should train in this, I will now explain.' The intent is that the previous 'Chapter on Bodhi' explained the two abandonments and two wisdoms, with bodhi being supreme and that in which one should train; wishing to inspire aspiration toward how one should so train—that is, inspiring aspiration to undertake the wonderful practices—the sequence of cultivation is now explained below. When wishing to advance toward the fruit, it is accomplished through four kinds of power: first, the power of cause; second, the power of good friends; third, the power of attention; fourth, the power of provisions—these four are the cause. When provisions are complete, one then achieves perfect awakening; this one is the fruit. In the present text it is divided into two: first the doctrinal explanation, then the explanation through similes. Within the doctrinal explanation, it is divided into five as before. This is the first, explaining the power of cause. 'Seeking supreme liberation' is the training: unexcelled bodhi and great parinirvāṇa surpass the two vehicles, and are thus called supreme liberation. 'Cultivating mundane good' refers to the desire for wholesome dharmas, the distant cause of preparation. Veiling the gotra, it takes the current conditions as the power of cause. According to the Yogācārabhūmi, fascicle thirty-eight, one is fully endowed with eight bases of resolute faith, having pure faith as primary and decisive joy: 1. the base of resolute faith in the virtues of the Three Jewels; 2. in the mighty power of the Buddhas and bodhisattvas; 3. in the real truth; 4. in causes; 5. in fruits; 6. in the meaning of what should be attained; 7. in the means of what should be attained; 8. in good speech, good words, and good discourses—seeking supreme liberation, that is decisive joy. The Cheng weishi lun, fascicle six, says: 'Deeply approving, wishing for, and desiring real virtue and capacity, having mental purity as its nature.' Approval is the cause of faith, wishing and desiring is the fruit, and mental purity is the substance of faith. Here, 'seeking' means that approval, wishing, and desiring are the root of the wholesome; desire is the basis for exertion, whereby one cultivates mundane good.