金光明最勝王經疏 4.56

4.56

下譬定，初喻、次法合、後結。喻有四：一、樓觀喻，四禪八定具七最勝，如七寶嚴。又諸禪定，七聖財助伴，七支戒為因，故喻七寶樓觀。樓則是觀。又陜而修曲曰樓，觀謂之闕。闕，宮門雙闕。二、四道，喻發心，修定等諸行有四種大，如《莊嚴論》「菩薩發心有四種大：一勇猛大，謂弘誓精進，甚深難作，長時隨順故。二方便大，謂被弘誓鉀，以恒時方便勤精進故。三利益大，謂一切時作自他利故。四出離大，謂為求無上菩提故。」故依此四可往菩提，譬如四道。或無作四諦，《大般若經》名為衢路故。三清涼之風，喻能除煩惱炎熱故。四來吹四門，四門喻常樂我淨四觀。準餘處，明定為樂德因；此約通說，佛具起修四因，當能證得，云受安穩樂。靜慮法藏求滿足故者，但總法合。是名下結，故喻吹門。《莊嚴論》中喻如山王不動不亂，總喻自性；此通喻差別。

Below is the metaphor for concentration (samādhi). First is the metaphor, next the application to the dharma, and finally the conclusion. The metaphor has four parts: 1. The pavilion metaphor: the four dhyānas and eight concentrations possess the seven supreme qualities, like an adornment of seven jewels. Furthermore, the dhyāna-concentrations have the seven noble treasures as companions and the seven branches of morality as their cause, so they are compared to a seven-jeweled multistoried pavilion. A multistoried building (lou) is a pavilion (guan). Moreover, what is narrow, tall, and winding is called a lou; a guan refers to watchtowers (que). Que are the twin towers at a palace gate. 2. The four stairways illustrate giving rise to the mind, cultivating concentration, and all other practices having four kinds of greatness, as in the *Sūtrālaṅkāra*: "The bodhisattva's arising of the mind has four kinds of greatness: first, greatness of courage, meaning the great vow of vīrya, being profound and difficult to perform, persisting continuously over a long time; second, greatness of upāya, meaning putting on the armor of the great vow, constantly exerting diligence through upāya; third, greatness of benefit, meaning working for the benefit of self and others at all times; fourth, greatness of definitive emergence, meaning seeking unexcelled bodhi." Therefore, relying on these four one can proceed to bodhi, just like four stairways. Or, the unconditioned four truths are called "avenues" in the *Mahāprajñāpāramitā-sūtra*. 3. The cool breeze illustrates the ability to eliminate the burning heat of the afflictions. 4. "Blowing into the four gates": the four gates illustrate the four contemplations of permanence, bliss, self, and purity. According to other places, concentration is explained as the cause of the virtue of bliss; here speaking in general terms, when the Buddha completely initiates and cultivates the four causes, he will be able to realize them, hence it says "one experiences peaceful and steady bliss." "Seeking the fulfillment of the dharma-treasury of dhyāna" is merely the general application to the dharma. From "this is called" downward is the conclusion, hence the metaphor of blowing into the gates. In the *Sūtrālaṅkāra*, it is compared to the king of mountains, unmoving and indistracted, which generally illustrates its intrinsic nature; here it generally illustrates the distinctions.