金光明最勝王經疏 3.277

3.277

夢見懺悔品，三門分別：一來意、二釋名、三釋難。來意有四：一上之二品明所得果；次下五品明所修行，分之為四：初二品明地前行、次一品明十地行、次一品因為釋疑令起願行、次明護法行。以陀羅尼護其行法，令不退故。地前行中，初一方便行、後一正起行。將希勝果，必先修行。修行有二：一者斷惡、二者修善。惡若未除，難修妙行。故《六門陀羅尼經》云「我之所有眾魔之業若未先悔，終不發心緣無上覺。」故所有罪先須悔滅。又如四正勤，初二斷惡、後二修善，是故將修妙行先教懺悔。然懺悔心難以頓發，故託夢金鼓說法警之。故下文云「此之勝業，汝過去供佛，及由諸佛威力加護。」為欲滅業障之先非，故此品生。雖此品中及〈滅障品〉亦有生善，謂發願等，以從正所明，名為離惡行。又各從初名為〈懺悔〉、〈滅業障品〉，非無修善。二者所修勝行莫過三學，謂戒、定、慧。由戒能為離惡道因，由定能為出欲界因，由慧能為離三界因。又復由戒能為定足，定為慧足，由戒為本方得定慧故。《遺教經》云「當知此戒，諸善功德安穩住處，能生諸定禪及滅苦智慧。」此懺悔者是戒學攝，修學之始，是故先明有此品生。三者佛有三身，謂法、應、化，如次即斷、智慧德。謂由戒滅惡為斷德因，定能起化為恩德因，慧能決斷為智德因。法身斷德為根本故，先明其因，故此品生。四為機宜，一為妙幢宿善根力詣佛陳彰、二為時會宜先聞說夢懺悔法方能覺悟，故此品來。依真諦釋有八因緣。

The Chapter on Confession Seen in a Dream is distinguished through three gates: first, the purpose of its occurrence; second, explaining the title; third, resolving difficulties. As for the purpose of its occurrence, there are four: First, the two chapters above explained the fruit obtained; next, the five chapters below explain the practices cultivated, which are divided into four: the first two chapters explain the practices before the bhūmis; the next one chapter explains the practices on the ten bhūmis; the next one chapter, because it resolves doubts, causes the practice of aspiration to arise; the next explains the practice of protecting the Dharma, because using dhāraṇīs to protect their practices and Dharmas causes them not to regress. Within the practices before the bhūmis, the first is expedient practice, and the latter is the actual arising of practice. About to hope for the supreme fruit, one must first cultivate practice. Cultivating practice has two aspects: first, cutting off evil; second, cultivating good. If evil is not yet eradicated, it is difficult to cultivate wonderful practice. Therefore the Ṣaṇmukhī-dhāraṇī-sūtra says: 'If all the Māra-karmas that I have are not first confessed, I will never generate the mind directed toward unsurpassed awakening.' Therefore, all transgressions must first be confessed and eradicated. Furthermore, as with the four right exertions, the first two cut off evil and the latter two cultivate good; therefore, about to cultivate wonderful practice, one is first taught confession. However, the mind of confession is difficult to arouse abruptly; therefore, relying on the golden drum in the dream expounding the Dharma, one is startled awake. Hence the text below says: 'This supreme karma is due to your having made offerings to buddhas in the past and the majestic empowerment of all buddhas.' In order to eradicate the past faults of karmic obstacles, this chapter arises. Although within this chapter and the 'Chapter on Eradicating Obstacles' there is also the generation of the good—namely making vows and so forth—taking it from what is primarily explained, it is called the practice of separating from evil. Moreover, each takes its title from the beginning, being named 'Confession' and 'Chapter on Eradicating Karmic Obstacles', yet they are not without the cultivation of good. Second, among the supreme practices cultivated, none surpasses the three trainings—namely morality, concentration, and wisdom. Morality can serve as the cause for leaving the evil destinies; concentration can serve as the cause for escaping the desire realm; wisdom can serve as the cause for leaving the three realms. Furthermore, morality can serve as the footing for concentration, and concentration as the footing for wisdom; because morality serves as the foundation, one only then obtains concentration and wisdom. The Testament Sūtra says: 'You should know that this morality is the peaceful abode of all wholesome merits, able to produce all dhyānas and concentrations and the wisdom that eradicates suffering.' This confession is subsumed under the training in morality, the beginning of cultivation and study; therefore, explaining it first, this chapter arises. Third, the Buddha has three bodies—namely the dharma, retribution, and transformation bodies—which correspond respectively to the virtues of eradication, wisdom, and benevolence. That is, by morality eliminating evil, it serves as the cause for the virtue of eradication; concentration, being able to give rise to transformations, serves as the cause for the virtue of benevolence; wisdom, being able to make decisive judgments, serves as the cause for the virtue of wisdom. Because the virtue of eradication of the dharmakāya serves as the root, its cause is explained first; hence this chapter arises. Fourth, in terms of aptitude and suitability: first, Ruciraketu, by the power of his past wholesome roots, went to the Buddha to manifest and explain it; second, the assembly at that time appropriately needed first to hear the teaching on confession in a dream before being able to awaken; hence this chapter comes. According to Paramārtha's explanation, there are eight causes and conditions.