金光明最勝王經疏 3.498

3.498

贊曰：此讚利他。初明說法、次明利他。說中八句，初三句標、次五句釋。此中二釋。初轉法輪在見道，照法輪在修，持在無學，義通三乘。見諦道中俱觀四諦上下轉等，獨得轉名。修道離障，重觀妙理，獨得照名。無學能攝有無為德，獨得持名。雨大法雨，勝解行位。擊大法鼓，在見修位。吹法螺下，在無學位。又釋：初三準《解深密經》是三時教。此中持應在後，以文言便，持在照前。下五句中，第一即轉法輪，準《法華經論》云「已斷疑者令成就智身故」，即是令得二乘果。擊大法鼓者，即照法輪，《法華經論》云「已成就智身者示二種密境界故」。說二乘者，是趣大方便。彼不能知，云密境界，三無性等亦密意故。今此但有示二乘密境界，無不絕大法鼓故。次吹大法螺等三是持法輪，初是說法、次得智、後觀理，即是令得菩提涅槃。《法華經》中據圓滿能故，於法幢後方說吹螺；此約能為他說教令得二果，故於法幢前說吹螺。如妙光菩薩持《妙法華經》化八王子皆成佛道。〈信解品〉中迦葉等云：「我等今者真是聲聞」，以佛道聲令一切聞。

The commentary says: This praises parārtha. First it clarifies expounding the Dharma, and next it clarifies parārtha. Within expounding [the Dharma] there are eight phrases: the first three phrases indicate [the topics], and the next five phrases explain [them]. Here there are two explanations. First, turning the wheel of Dharma is on the darśanamārga; illuminating the wheel of Dharma is on the bhāvanāmārga; upholding is on the aśaikṣa level; the meaning applies generally to the three vehicles. On the path of seeing the truths, because one comprehensively contemplates the four noble truths, turning them upward and downward, it alone receives the name 'turning'. On the path of cultivation, having abandoned obstacles, one contemplates the wondrous truth again, so it alone receives the name 'illuminating'. At the aśaikṣa level, one is able to embrace conditioned and unconditioned virtues, so it alone receives the name 'upholding'. 'Raining down the great rain of Dharma' is the stage of practice based on resolute belief. 'Striking the great drum of Dharma' is on the stages of seeing and cultivation. From 'blowing the conch of Dharma' downward is on the aśaikṣa stage. Another interpretation: the first three, according to the *Saṃdhinirmocanasūtra*, are the teachings of the three periods. Here 'upholding' ought to come after, but for the convenience of the phrasing, 'upholding' is placed before 'illuminating'. In the five phrases below, the first is turning the wheel of Dharma; according to the *Saddharmapuṇḍarīka-śāstra*, it says: 'in order to make those who have already severed doubts accomplish the body of wisdom'—namely, causing them to attain the fruits of the two vehicles. 'Striking the great drum of Dharma' is illuminating the wheel of Dharma; the *Saddharmapuṇḍarīka-śāstra* says: 'in order to reveal the two kinds of esoteric spheres to those who have already accomplished the body of wisdom.' Expounding the two vehicles is an upāya for proceeding to the Great [Vehicle]. Since they are unable to know, it is called an esoteric sphere; the three non-natures and so forth are also esoteric intent. Here there is only revealing the esoteric sphere of the two vehicles, without the unceasing great drum of Dharma. Next, the three [phrases] from 'blowing the great conch of Dharma' are upholding the wheel of Dharma: the first is expounding the Dharma, the next is attaining wisdom, and the last is contemplating the truth—namely, causing them to attain bodhi and nirvāṇa. In the *Lotus Sūtra*, based on perfected capacity, blowing the conch is spoken of after the banner of Dharma; here, in terms of being able to explain the teaching to others to cause them to attain the two fruits, blowing the conch is spoken of before the banner of Dharma. Just as Bodhisattva Prabhāpāla upheld the *Saddharmapuṇḍarīka* and transformed the eight princes so that they all achieved the Buddha path. In the 'Belief and Understanding' chapter, Kāśyapa and others say: 'We are now true śrāvakas,' causing all to hear by means of the voice of the Buddha path.