金光明最勝王經疏 4.293

4.293

贊曰：金鼓說懺悔音，計此應合在後，以奉金鼓方發願故，由文便故在前明之。別顯有八：一頌第一願夢。二次一頌願讚佛德，喻如鄔曇鉢蓮華。三次半頌願行懺悔。四次一頌願修諸善有四：一行六度、二濟眾生、三願成佛、四願淨土。五一頌願當得記。六次一頌願子亦同。七次二頌願當利他，利他中初一頌半令得世間樂、後半頌令得出世樂，據勝令得大果；或可「三有眾生」下半令得三乘，云「隨心故」，後令迴心向大。八次六頌願自得益，自得益中有六：初一頌願懺悔滅障得涅槃中，苦海即報障，業業障，煩惱即惑障；次一頌願得法身智成大覺，得報身；次一頌願得身智光照他，起化身；次一頌願身智光等諸佛；次一頌願超苦海樂圓滿，於中有二，半頌離苦得樂、半頌福圓智滿。福圓即因行，智滿即果。如無著《般若論》云「欲福相，法身智相，法身因果位別。」次一頌願得淨土俱成佛，文顯可知。

Commentary: Regarding the golden drum uttering the sound of confession, logically this ought to come later, because the vows are made only after offering the golden drum; it is explained first here for stylistic convenience. There are eight specific explanations: first, one verse wishing for the dream. Second, one verse wishing to praise the Buddha's virtues, likened to the udumbara and the lotus. Third, half a verse wishing to practice confession. Fourth, one verse wishing to cultivate all goods, which has four parts: 1. practicing the six perfections; 2. delivering sentient beings; 3. wishing to become a buddha; 4. wishing for a pure land. Fifth, one verse wishing to receive the prophecy. Sixth, one verse wishing that his sons likewise do so. Seventh, two verses wishing to benefit others, within which the first verse and a half causes them to attain mundane joy, and the latter half verse causes them to attain supramundane joy, referring to the superior attainment of the great fruit; or it may be that the half verse from "sentient beings of the three realms" causes them to attain the three vehicles, since it says "as they desire," and afterwards causes them to turn their minds toward the Mahāyāna. Eighth, six verses wishing to attain benefit for oneself, within which are six points: first, one verse wishing through confession to extinguish hindrances and attain nirvāṇa, where the ocean of suffering is retribution hindrance, karma is karmic hindrance, and afflictions are defilement hindrance; next, one verse wishing to obtain the wisdom of the dharmakāya and achieve great awakening, obtaining the retribution body; next, one verse wishing to obtain physical and mental radiance to illuminate others, giving rise to the transformation body; next, one verse wishing for physical and mental radiance equal to all buddhas; next, one verse wishing to transcend the ocean of suffering and perfect joy, within which are two parts, half a verse on leaving suffering and gaining joy, and half a verse on perfecting merit and fulfilling wisdom—perfecting merit is the causal practice, and fulfilling wisdom is the fruit; as Asaṅga's Commentary on the Diamond Sūtra states: "Wishing for the marks of merit, the marks of the wisdom of the dharmakāya, the causal and fruitional stages of the dharmakāya differ"; next, one verse wishing to obtain a pure land and together achieve buddhahood, the text of which is clear and understandable.