金光明最勝王經疏 4.153

4.153

贊曰：後申言讚歎。總有十頌，分之為二：初半頌讚所聞法、餘九頌半讚佛。此初也。法為佛師，故先讚法。佛能起說，是教之主，故次讚佛。起慇淨心策殊勝業，虔誠頂拜，名為敬禮。梵男聲呼云伴談，女聲呼云伴底，此云敬禮，訛云和南。法體殊勝非喻所喻，云無譬喻。唯佛究了，稱甚深。如《法華經論》甚深有五：一義甚深，真如義用；二體甚深，即如自性；三內證甚深，唯無分別智方能契證；四依止甚深，與恒沙德為所依故；五無上甚深，即無餘無住。無相者，無空有相等二相，或無生滅等十相。

Commentary: Later, expressing praise in words. There are ten verses in all, divided into two: the first half-verse praises the Dharma that was heard; the remaining nine and a half verses praise the Buddha. This is the first. The Dharma is the teacher of the Buddha, so he praises the Dharma first. The Buddha can initiate the teaching and is the master of the doctrine, so he praises the Buddha next. Arousing an earnest, pure mind and spurring on superior deeds, devoutly prostrating with the crown of the head is called 'homage'. In Sanskrit masculine speech it is called vandam; in feminine speech it is called vande; here translated as 'homage' (jingli), corruptly rendered as henan. The substance of the Dharma is extraordinary and cannot be illustrated by metaphors, so it is said to be 'incomparable'. Only the Buddha thoroughly understands it, so it is called 'profound'. As in the Saddharmapuṇḍarīkopadeśa, profundity has five aspects: first, profound meaning, which is the function of the meaning of tathatā; second, profound substance, which is the essential nature of tathatā; third, profound inner realization, which can only be matched and verified by non-conceptual wisdom; fourth, profound support, because it serves as the support for virtues as numerous as the sands of the Ganges; fifth, supreme profundity, which is nirvāṇa without remainder and non-abiding. 'Markless' means without the two marks such as emptiness and existence, or without the ten marks such as arising and ceasing.