金光明最勝王經疏 3.302

3.302

贊曰：正說。初經家序、後正陳說。總有一百五十六行，於中初四行五字成句，四句為一頌，即成四頌。次有二十二行，七字成句，合十一頌。次有三十八頌，五字成句。次九十二行，七字為句，合有四十六頌。若準西方為頌之法，皆四句成一頌。論句則有五種：一者處中句、二初句、三後句、四短句、五長句。若八字成，梵云案多制多，此名處中句，不長不短。如是四句成於一頌，名室盧迦頌，有三十二字。若六字以上成，名為初句；若二十字以上成，名為後句；若減六字成，名短句；過二十六字以上成，名長句頌。準可知。今此經中依勘梵本，或有十七字為一句，或有十五字，乃至呼三字為一句。今若長句處勒為七言頌，若短句處勒為五言，故總有九十九頌。分之為二：初四頌略標聞見、後九十五頌廣陳所聞。初中分三：初一句夢時、次二行三句標所見、後一頌標所聞。所見中，六句見鼓、三句見佛、二句覩僧。六句見鼓中，初半行見鼓形、一行見鼓光。夢見金鼓者，表將聞佛說懺悔音，以可寶重故。見形妙者，表是大士梵音聲故。周遍有光者，表能詮教性能顯理周故。猶如盛日輪者，表能詮教用能除一切不善闇故。光明皆普耀等者，表一味音怨親等濟故。餘見佛及大眾者即佛僧寶，聞鼓說法即是法寶，表因聞教得覩三寶，當亦自成。

Commentary: The actual discourse. First is the compiler's preface; later is the actual relating. There are altogether 156 lines. Within these, the first four lines consist of five characters per line, with four lines forming one verse, thus making four verses. Next there are 22 lines, with seven characters per line, making eleven verses. Next there are 38 verses with five characters per line. Next there are 92 lines with seven characters per line, making 46 verses. According to the Western method of versification, four padas always form one verse. Regarding padas, there are five kinds: first, the middle pada; second, the initial pada; third, the final pada; fourth, the short pada; fifth, the long pada. If it is formed of eight syllables, in Sanskrit it is called antarcita; this is named the middle pada, being neither long nor short. Four such padas forming one verse is called a śloka verse, consisting of 32 syllables. If formed of six syllables or more [up to eight], it is called an initial pada; if formed of twenty syllables or more, it is called a final pada; if formed of fewer than six syllables, it is called a short pada; and if exceeding twenty-six syllables, it is called a long pada verse. One can infer the rest accordingly. Now in this sūtra, according to examination of the Sanskrit text, some padas have seventeen syllables, some have fifteen syllables, down to calling three syllables a pada. Here, long padas are rendered into seven-character verses, and short padas into five-character verses, so there are 99 verses in total. They are divided into two: first, four verses briefly indicating what was heard and seen; second, ninety-five verses extensively setting forth what was heard. The first part is divided into three: the first line is the time of the dream; the next two lines and three padas indicate what was seen; the final verse indicates what was heard. In what was seen, six lines see the drum, three lines see the Buddhas, and two lines behold the Saṅgha. In the six lines seeing the drum, the first half-line sees the drum's shape, and one line sees the drum's light. Dreaming of the golden drum symbolizes being about to hear the Buddha preach the sound of repentance, because it is precious. Seeing its wondrous shape symbolizes the Great Being's brahma-voice. Having radiance all around symbolizes that the nature of the expressing teaching can universally reveal the principle. Being like the orb of the midday sun symbolizes that the function of the expressing teaching can eradicate all darkness of unwholesomeness. The radiance shining everywhere and so forth symbolizes that the single-flavor sound equally rescues enemies and kin. The rest seeing the Buddhas and the great assembly are the Buddha and Saṅgha Jewels; hearing the drum preach the Dharma is the Dharma Jewel: this symbolizes that through hearing the teaching one comes to behold the Three Jewels, and shall also accomplish them oneself.