金光明最勝王經疏 3.470

3.470

贊曰：此品之內，大文分四：一放光集眾、二天帝啟請、三如來為說、四得益喜行。下云「時諸大眾聞佛說已，咸蒙勝益歡喜奉持」是初。文分三：初入定放光、次光明利益、後尋光詣佛。初又分三：一入定、二放光、三照境。此初也。諸後得智緣俗名為分別，得稱境而知故名住正。或正謂根本，分別即後得。了俗由證真，故名為後得。住謂依止，即後得智依本智起。靜謂寂靜，慮謂審慮。靜簡散心，慮簡無心。上界定皆具足諸支。雖通名靜慮，世尊所起多第四定，以最勝故。入者，證也。後智了機及能被法，二乘不知，名為甚深。超三界故，名為微妙。審了機法應物示證，所以云入。又解：住正分別，示起加行為利生故，名正分別。入即能入，靜慮所入。超過二乘名甚深，勝於菩薩名微妙。據實放光是神境通，通依靜慮，故先言入。

Commentary: Within this chapter, the main text is divided into four: 1. Emitting light to assemble the multitude; 2. The Lord of Devas' request; 3. The Tathāgata expounding for them; 4. Gaining benefit and joyful practice. Below, where it says: "At that time the great assembly, having heard the Buddha's explanation, all received supreme benefits, rejoiced, and upheld it," is the fourth. The first section is divided into three: first, entering meditative concentration and emitting light; second, the benefits of the light; third, following the light to approach the Buddha. The first also has three: 1. Entering meditative concentration; 2. Emitting light; 3. Illuminating realms. This is the first. All subsequent cognitions (pṛṣṭhalabdhajñāna) that take conventional reality as their object are called "discrimination"; because they know in accordance with the object, it is called "dwelling in the correct." Alternatively, "correct" refers to the fundamental [cognition], while "discrimination" is the subsequent [cognition]. Discerning conventional reality occurs through realizing true reality; therefore it is called "subsequent." "Dwelling" means relying upon; that is, the subsequent cognition arises relying upon the fundamental cognition. "Quietude" (dhyā) means tranquility; "deliberation" (na) means examination and reflection. Quietude excludes the distracted mind; deliberation excludes the mindless state. Meditations of the higher realms are all fully endowed with the factors [of dhyāna]. Although generically termed dhyāna, that which the World-Honoured One initiates is mostly the fourth dhyāna, because it is the most supreme. "Entering" means realizing. The subsequent cognition discerning the capacities [of beings] and the Dharma that can be applied to them cannot be known by the two vehicles, and is thus called "deep." Because it transcends the three realms, it is called "subtle and wonderful." Thoroughly discerning the capacities and the teachings, in response to beings he manifests realization; hence it says "entered." Another explanation: "dwelling in correct discrimination" demonstrates the initiation of preparatory application (prayoga) for the sake of benefiting sentient beings, hence called "correct discrimination." "Entering" is the capacity to enter; "dhyāna" is that which is entered. Surpassing the two vehicles, it is called "deep"; excelling the bodhisattvas, it is called "subtle and wonderful." In fact, emitting light is the supernormal power of psychic transformation (ṛddhividhijñāna), and supernormal powers rely on dhyāna; therefore entering [dhyāna] is mentioned first.