金光明最勝王經疏 3.326

3.326

贊曰：下八十四頌別明勝利。分之為四：初二十五頌第一復次明懺願等、次「唯願十方佛」下十三頌第二復次明懺願等、次七言下四十三頌第三復次明懺願等、次「若有男子及女人」下四頌說勝勸修。然三復次懺願等中，初復次中多懺煩惱障、第二復次多懺業障、第三復次多懺報障，其中略廣有此不同。懺悔正云說罪，應以善悔及所起善語業為性，若兼能起亦有意業，若申禮敬亦有身業，具足應以善悔及所起三業為性。初復次中有三：初二頌請求加護述正歸依、次十四頌明懺悔、後九頌明發願。初中分四：初二句舉所歸投、次二句請垂悲念、次二句申無救護、次二句請作歸依。有情之中有無足、多足、四足、二足，人天二足於餘為勝，佛於二足更復為尊。哀其有苦、慜彼無樂，體即慈悲。願記不捨，名為憶念。投起名歸，恃怙名依，拔苦為救，與樂為護。

The Commentary says: The eighty-four stanzas below specifically explain the supreme benefits. They are divided into four: the first twenty-five stanzas, as the first section, explain repentance, vows, and so forth; the next thirteen stanzas beginning from 'We only pray that the Buddhas of the ten directions' are the second section explaining repentance, vows, and so forth; the next forty-three stanzas in seven-character verse are the third section explaining repentance, vows, and so forth; the next four stanzas beginning from 'If there are men and women' explain the excellence to encourage cultivation. However, among these three sections of repentance, vows, and so forth: the first section mostly repents affliction-obstacles; the second section mostly repents karma-obstacles; the third section mostly repents retribution-obstacles; within them, the brief and the broad have these differences. 'Repentance' (kṣamā) properly means 'declaring transgressions'; it should take wholesome regret and the wholesome verbal karma arisen from it as its nature; if it concurrently includes what can give rise to it, it also has mental karma; if it expresses veneration, it also has bodily karma; fully, it should take wholesome regret and the arisen three karmas as its nature. Within the first section, there are three: the first two stanzas entreat protective support and express taking proper refuge; the next fourteen stanzas explain repentance; the final nine stanzas explain making vows. Within the first, there are four: the first two lines bring up what one takes refuge in; the next two lines entreat the bestowal of compassionate mindfulness; the next two lines express the lack of salvation and protection; the next two lines entreat them to serve as a refuge. Among sentient beings, there are the footless, the many-footed, the four-footed, and the two-footed; humans and devas, being two-footed, are superior to the rest, and the Buddha is even more honoured among two-footed ones. Pitying their possessing suffering and grieving their lacking bliss: its essence is benevolence and compassion. Praying to be kept in mind without being cast aside is called mindful remembrance. Throwing oneself down to take refuge is called 'taking shelter' (gui), relying on someone for support is called 'relying' (yi), drawing out suffering is 'saving', and bestowing bliss is 'protecting'.