金光明最勝王經疏 3.404

3.404

贊曰：下四頌陳德別讚。四頌為四：此初一頌讚德過喻分、次一頌讚過情計分、次一頌讚德過算分、次一頌讚德過說分。大同《金剛般若經論》過於四分。又初一頌，或即如次讚佛常樂我淨四德，或通讚德。有其四種：一德深如海、二德眾如塵、三德高如山、四德廣如空。若《寶雲經》第四云「菩薩復有十法，譬如大海。何等為十？一是大寶藏、二深廣難度、三廣大無邊、四次第漸深、五不與煩惱同處而宿、六寂滅一相、七眾流競注皆悉容受、八潮不失時、九能為他人作歸依處、十而無竭盡。云何是大寶藏？亦如大海，眾寶出中，人取不減。菩薩亦爾，無邊眾生信心修行，功德寶藏亦復不減。譬如大海深廣難度，菩薩亦爾，智度大海天魔外道無能度者。如海無邊，菩薩亦爾，功德智慧廣大無邊。如海漸深，菩薩亦爾，成一切種智以漸轉深。譬如大海不宿死屍，菩薩法海一切結漏煩惱死屍及惡知識亦不同宿。譬如大海眾流注中皆同一味，菩薩亦爾，一切功德至種智海亦同一味。譬如大海能容眾流然不增減，菩薩亦爾，聽受一切佛法，亦為眾說，而無增減。譬如大海潮不失時，菩薩亦爾，於所成就眾生，亦潮不過限。譬如大海一切大身依止窟宅，菩薩亦爾，為一切大心眾生作依止窟宅。譬如大海無有窮盡，菩薩亦爾，為一切眾生隨應說法無有窮盡。」準此文意，即是說佛。云何知然？言種智一味，結漏死屍皆不容宿故。菩薩留惑至惑盡故，未成一切種智故。云菩薩者，就因為名，或通因果。有此十義，故讚如海。今此經中且約第三一義如海，餘略不言。若準《大莊嚴論》云「譬如大海，忍波羅蜜相應發心亦復如是，諸來違逆心不動故。譬如大地，最初發心亦復如是，一切佛法能生持故。譬如山王，禪波羅蜜相應發心亦復如是，物無能動，以不亂故。」彼有喻六度、四攝、四無量等，此略喻第三第四。如空，即《十地經》無盡句中第三虛空界盡，以影餘故。

Commentary: The following four verses state distinct praises of [the Buddha's] virtues. The four verses comprise four parts: this first verse praises virtues surpassing comparison; the next verse praises virtues surpassing sentient calculation; the next verse praises virtues surpassing numerical calculation; the next verse praises virtues surpassing verbal expression. This is largely identical to the *Vajracchedikā-prajñāpāramitā-śāstra*'s four surpassing parts. Furthermore, the first verse may in sequence praise the Buddha's four virtues of permanence, bliss, self, and purity, or it may praise virtue in general. It has four aspects: first, virtues are profound like the ocean; second, virtues are numerous like dust particles; third, virtues are high like a mountain; fourth, virtues are vast like space. As the fourth fascicle of the *Ratnamegha-sūtra* states: 'The bodhisattva also has ten dharmas that are like the great ocean. What are the ten? First, it is a great treasure trove; second, it is profound, vast, and difficult to cross; third, it is immense and boundless; fourth, it gradually deepens in sequence; fifth, it does not lodge together with defilements; sixth, it is of a single mark of extinction; seventh, all currents rush into it and are accommodated; eighth, its tides do not miss their time; ninth, it can serve as a refuge for others; tenth, it is inexhaustible. Why is it a great treasure trove? Just as in the great ocean, all treasures come forth from it and are not diminished when taken by humans, so too with the bodhisattva: when boundless sentient beings cultivate with faithful minds, the treasure trove of merits is also not diminished. Just as the great ocean is profound, vast, and difficult to cross, so too with the bodhisattva: the great ocean of the perfection of wisdom cannot be crossed by heavenly māras or non-Buddhists. Just as the ocean is boundless, so too with the bodhisattva: merits and wisdom are immense and boundless. Just as the ocean gradually deepens, so too with the bodhisattva: attaining the knowledge of all aspects gradually deepens. Just as the great ocean does not lodge dead corpses, so too with the bodhisattva's ocean of Dharma: all dead corpses of fetters, taints, defilements, and bad acquaintances do not lodge together with it. Just as all currents pouring into the great ocean have the same single taste, so too with the bodhisattva: all merits reaching the ocean of the knowledge of all aspects likewise have the same single taste. Just as the great ocean can accommodate all currents without increasing or decreasing, so too with the bodhisattva: hearing and receiving all Buddha-dharmas and expounding them for the assembly without increasing or decreasing. Just as the tides of the great ocean do not miss their time, so too with the bodhisattva: in ripening sentient beings, the tides also do not exceed their limits. Just as the great ocean is the refuge and abode for all large bodies, so too with the bodhisattva: serving as the refuge and abode for all sentient beings of great aspiration. Just as the great ocean has no end, so too with the bodhisattva: expounding the Dharma for all sentient beings according to their needs has no end.' According to the intent of this text, it actually speaks of the Buddha. How is this known to be so? Because it mentions the single taste of the knowledge of all aspects, and that dead corpses of fetters and taints are not accommodated. Bodhisattvas retain delusions until delusions are exhausted, and have not yet attained the knowledge of all aspects. The designation 'bodhisattva' is applied based on the cause, or encompasses both cause and result. Because of these ten meanings, virtue is praised as being like the ocean. Now, in this sūtra, it is taken only according to the third meaning of being like the ocean, while the rest are omitted. According to the *Mahāyānasūtrālaṃkāra*: 'Just like the great ocean, so too is the aspiration associated with the perfection of patience, because the mind is unmoved by all incoming adversities. Just like the great earth, so too is the initial aspiration, because it can generate and sustain all Buddha-dharmas. Just like the king of mountains, so too is the aspiration associated with the perfection of meditation, because nothing can move it, as it is undisturbed.' That text uses metaphors for the six perfections, four means of embrace, four immeasurables, and so forth; here, it briefly uses metaphors for the third and fourth. 'Like space' refers to the third, the exhaustion of the realm of space, among the inexhaustible phrases in the *Daśabhūmika-sūtra*, implicitly reflecting the remainder.