金光明最勝王經疏 3.646

3.646

贊曰：後同發願。於中後四：初總願成正覺、二「如餘諸佛」下別願所成德、三「我及眾生」下願同佛證、四「猶如無量壽」下指同諸佛。願所成中，初別指、後願證得。別願所成中，略舉八德：一現坐道樹下，此通說應化。二不可思議無礙清淨，此總句，通於上下。坐道場及菩提樹，俱不可思無礙清淨，所住總持等亦不可思議。離障故無礙，除習故清淨。三住於無盡法藏陀羅尼，謂一切功德藏陀羅尼，即四總持，一法、二義、三能得菩薩無生忍、四明呪。四首楞嚴定，是梵語，此云健行定。《大般若》四百一十四約自性云「能攝一切等持境，能辨無邊行，為一切等持導首」等。《成唯識論》約能行之人云「大健有情之所行，故名健行定。」五破四魔十軍。軍者，《雜藏經》云「欲、憂愁、飢渴，愛、睡眠、怖畏，疑毒及名利，自高輕蔑彼。汝等軍如是，一切無能破。我智箭定力，摧坏瓶投水。」六能了法。應見，謂見色法。應知，謂知非色法。應覺，通了於二。上是俗諦。應可通達，通達真諦。一剎那中悉皆照了者，真俗雙行故。又解：具五眼故應見，具本智故覺，具後智故知，具六通故通達。七獲甘露法，菩提。八證甘露義，涅槃。

Commentary: Afterwards, they make identical vows. Within this there are four: first, generally wishing to accomplish right awakening; second, from "just as all other buddhas" onward, specifically wishing for the virtues accomplished; third, from "may I and sentient beings" onward, wishing to realize identically with the buddhas; fourth, from "just as the Buddha of Immeasurable Life" onward, pointing to being identical with all buddhas. Within what is accomplished through the vows: first, specifically pointing them out; afterwards, wishing to realize and attain them. Within the specific wishes for what is accomplished, eight virtues are briefly adduced: First, currently sitting under the tree of awakening; this refers generally to manifestations and transformations. Second, inconceivable, unhindered, and pure; this is a general phrase that applies both above and below. Sitting at the site of awakening and under the bodhi tree are both inconceivable, unhindered, and pure, and the dhāraṇīs and so forth in which one abides are also inconceivable. Being free from hindrances, they are unhindered; having eliminated residual habit-energies, they are pure. Third, abiding in the dhāraṇī of the inexhaustible treasury of the Dharma, which refers to the dhāraṇī of the treasury of all merit, that is, the four dhāraṇīs: first, of dharmas; second, of meanings; third, of being able to attain the bodhisattva's endurance of the non-arising of dharmas; fourth, of spell-mantras. Fourth, the śūraṅgama samādhi, which is Sanskrit, here translated as "heroic march samādhi." The Mahāprajñāpāramitā-sūtra, fascicle 414, speaking in terms of its intrinsic nature, says: "It can gather the realms of all samādhis, can accomplish boundless practices, and serves as the guide for all samādhis," and so forth. The Vijñaptimātratāsiddhi-śāstra, speaking in terms of the person capable of practicing it, says: "Because it is practiced by great and heroic sentient beings, it is named the heroic march samādhi." Fifth, destroying the four māras and the ten armies. Regarding the armies, the Saṃyuktapiṭaka-sūtra says: "Desire, sorrow, hunger, and thirst, / attachment, sleepiness, and terror, / doubt-poison, fame and gain, / self-exaltation and scorning others. / Such are your armies, / which none can destroy. / The arrow of my wisdom and the power of samādhi / break [them] as a vessel thrown into water." Sixth, being able to comprehend phenomena. "What should be seen" refers to seeing physical phenomena. "What should be known" refers to knowing non-physical phenomena. "What should be perceived" comprehensively comprehends both; the above pertains to conventional truth. "What should be thoroughly realized" is thoroughly realizing ultimate truth. As for "all completely illuminated within a single instant," it is because ultimate and conventional truths are operated concurrently. Another explanation: because one possesses the five eyes, they "should be seen"; because one possesses fundamental wisdom, one "perceives"; because one possesses subsequent wisdom, one "knows"; because one possesses the six supernatural knowledges, one "thoroughly realizes." Seventh, obtaining the ambrosial Dharma, which is bodhi. Eighth, realizing the ambrosial truth, which is nirvāṇa.