[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) › 3.125 # 金光明最勝王經疏 3.125 金光明最勝王經疏 3.125 - **Language:** Classical Chinese ### [3.125](https://indike.org/pramana/in.bauddha.taisho.1788.3.125) 贊曰：請求勝法。《瑜伽》三十八云「彼諸菩薩求正法時當何所求？云何而求？何義故求？初問求何法，次問求軌儀，後問求法所為。何所求者，當於五明處求。求法軌儀者，謂諸菩薩於善說法，當應安住猛利愛重求聞正法，為欲聽聞一善說法，假使路由猛焰熾然火熱鐵地，無餘方便可得聽聞是善說法，即便發起猛利愛重歡喜而入。何況欲聞多善言義，過於自身及諸資具所有愛重百千萬分，於善說法常樂聽聞，無有勞倦亦無厭足，淨信深厚其性柔和，心直見直，愛敬德故、愛敬法故，往法師所無詰難心，有敬重心無高慢心，專為求善非顯己德，為欲安立自他善根，不為利養恭敬因緣，無雜染心，遠離貢高、遠離輕慢、遠離怯弱，應時而聽、殷重而聽、恭敬而聽，不為損害、不為隨順，不求過失，求悟解心、專一趣心，聆音屬耳掃滌攝持，聽聞正法。於所聞法作四種相：一妙寶想：以難得故。二良藥想：除病義故。三如財物想：不散義故。四如涅槃想：滅苦義故。由法是相好莊嚴因故，作妙寶想。由法是滅煩惱因故，作良藥想。由法是神通因故，作如財物想。由法是正無盡因故，作涅槃想。」次明求聞法意。求內明時，為正修行法隨法行，為廣開示利悟於他。求因明時，為欲如實了知外道所造因論是惡言說，為欲降伏他諸異論於真實教未淨信者令其淨信，已淨信者倍令增廣。求聲明時，為令信樂典語眾生於菩薩身深生敬信，為欲悟入詁訓言音。求醫明時，為息眾生種種疾病，為欲饒益一切大眾。求工巧明時，為少功力多集珍財，為欲利益諸眾生故，為發眾生甚希奇想，為以巧智平等分布饒益攝受無量眾生。云何而說？為何義說？正所應求即是所說，為此義求為此義說。此意為自他利求，還令眾生行自他利故說。今言何者善不善者，問所求法。何者正修，即問聽法等儀則。又問何者得清淨行，即所為求。 > The commentary says: Requesting the supreme Dharma. The thirty-eighth \[fascicle of the\] Yogācārabhūmi states: “When those bodhisattvas seek the true Dharma, what should they seek? How should they seek it? For what purpose do they seek it? The first asks what Dharma to seek, the next asks about the proper conduct for seeking, and the last asks about the purpose of seeking the Dharma. As for what to seek, they should seek among the five fields of knowledge (pañcavidyā). As for the proper conduct for seeking the Dharma, it means that bodhisattvas, toward well-spoken Dharma, should dwell in fierce love and reverence to seek and hear the true Dharma. In order to hear a single well-spoken Dharma, even if the path leads across blazing, intensely burning, red-hot iron ground and there is no other means to be able to hear this well-spoken Dharma, they will immediately give rise to fierce love and reverence and enter with joy. How much more so when desiring to hear many well-spoken words and meanings, which they value hundreds of thousands of times more than their own bodies and all material provisions! Toward well-spoken Dharma, they always delight in hearing it, without weariness or satiety, with deep and firm pure faith, a gentle nature, an upright mind, and upright views. Because of loving and revering virtue, and loving and revering the Dharma, when going to the Dharma master's place they have no intention to interrogate or dispute; they have a mind of reverence and no mind of arrogance; they act solely to seek goodness and not to display their own virtues; they act to establish the good roots of themselves and others, not for the sake of material gain, reverence, or worldly conditions; they are without a defiled mind, far removed from haughtiness, far removed from contempt, far removed from timidity; they listen at the proper time, listen with earnestness, and listen with reverence; not for causing harm, not for mere compliance, and not seeking faults; with a mind seeking awakening and understanding, with a single-minded intention, listening attentively, cleansing \[their minds\] and retaining \[what they hear\], they hear the true Dharma. Toward the Dharma they have heard, they form four kinds of notions: first, the notion of an exquisite jewel, because it is difficult to obtain; second, the notion of good medicine, because of its meaning of curing disease; third, the notion of wealth, because of its meaning of not scattering; fourth, the notion of nirvāṇa, because of its meaning of extinguishing suffering. Because the Dharma is the cause of the adornment of major and minor marks, they form the notion of an exquisite jewel. Because the Dharma is the cause of eliminating defilements, they form the notion of good medicine. Because the Dharma is the cause of spiritual superknowledges, they form the notion of wealth. Because the Dharma is the cause of genuine inexhaustibility, they form the notion of nirvāṇa.” Next, explaining the purpose of seeking to hear the Dharma: When seeking inner knowledge (adhyātmavidyā), it is to correctly practice the Dharma in accordance with the Dharma, and to broadly reveal it to benefit and awaken others. When seeking logic (hetuvidyā), it is to know in accordance with reality that the treatises on causality composed by non-Buddhists are evil speech, to subdue others' divergent treatises, to cause those who do not yet have pure faith in the authentic teaching to have pure faith, and to cause those who already have pure faith to increase and broaden it manifold. When seeking linguistics (śabdavidyā), it is to cause sentient beings who have faith in and delight in classical speech to generate deep reverence and faith toward the person of the bodhisattva, and to awaken to and enter the sounds and glosses of language. When seeking medicine (cikitsāvidyā), it is to pacify various illnesses of sentient beings and to benefit the entire assembly. When seeking the arts and sciences (śilpakarmasthānavidyā), it is to gather abundant precious wealth with little effort, for the sake of benefiting all sentient beings, to give rise to an exceedingly wonderful and marvelous notion in sentient beings, and to use skillful wisdom to distribute equitably and thereby benefit and gather in immeasurable sentient beings. How should it be spoken? For what purpose should it be spoken? That which ought to be sought is precisely what is spoken; it is sought for this purpose and spoken for this purpose. This intention is to seek for the benefit of self and others, and it is spoken in turn to cause sentient beings to practice the benefit of self and others. Now, stating 'what is good and what is not good' asks about the Dharma being sought. 'What is the correct practice' asks about the proper conduct for listening to the Dharma and so forth. Furthermore, asking 'what achieves pure conduct' is the purpose for which it is sought. > — English (machine translation) (machine translation) - [Previous: 3.124](https://indike.org/pramana/in.bauddha.taisho.1788.3.124) - [Next: 3.126](https://indike.org/pramana/in.bauddha.taisho.1788.3.126) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1788.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1788~en-mt.3.125) — English, machine translation ## Linked texts (1) - [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862.3.54) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1788.3.125](https://indike.org/pramana/in.bauddha.taisho.1788.3.125) · Pramāṇa