金光明最勝王經疏 4.72

4.72

今此下明是佛答中第二修行。既發心已，次應隨修。於中分二：初修行、二釋名。修行十度即為十段，段段之中各分為四：一標、二徵、三釋、四結。文段易知，下更不科，但牒文釋。一者信根者，菩提既以信為根本。又《發菩提心經論》施有五種：一信心施，是故最初，□信為根而行布施。二慈悲者，既為菩薩意在利生，次信慈悲，與樂拔苦而行布施。三無求欲者，既求菩提行於布施，不希三有及報恩等，故無求欲心。四攝受一切生者，為利生故，平等攝受一切眾生。五者願求一切智智者，迴願自他求佛菩提。又信根即菩提心體。七最勝中，依止最勝，即攝慈悲；無求欲心，清淨勝；攝受一切，意樂勝；願求種智，迴向勝。以施在初，略最勝攝，影顯餘九亦最勝攝，方名度故。

From here below clarifies the second part of the Buddha's answer: cultivation. Having already generated the mind, one should next cultivate accordingly. In this there are two parts: first, cultivation; second, explaining the names. Cultivating the ten pāramitās constitutes ten sections; within each section, each is divided into four: first, presentation; second, interrogation; third, explanation; fourth, conclusion. The structure of the text is easy to understand, so below no further division will be made, but the text will simply be cited and explained. As for “first, the faculty of faith,” bodhi takes faith as its foundation. Furthermore, the Bodhicittotpāda-śāstra states that giving is of five kinds: the first is giving with faithful mind; therefore, at the very beginning, one practices giving with […] faith as the root. As for “second, love and compassion,” since one is a bodhisattva whose intent is to benefit beings, next to faith comes love and compassion, practicing giving to bestow joy and relieve suffering. As for “third, without desire or seeking,” since one seeks bodhi in practicing giving, one does not long for the three realms of existence or the repayment of kindness and the like; hence there is “a mind without desire or seeking.” As for “fourth, gathering in all beings,” for the sake of benefiting beings, one impartially gathers in all sentient beings. As for “fifth, vowing and seeking the wisdom of all wisdoms,” one redirects one's aspiration for oneself and others to seek the Buddha's bodhi. Furthermore, the faculty of faith is the very essence of the bodhi-mind. Among the seven kinds of supremacy: the supremacy of basis incorporates love and compassion; the mind without desire or seeking is the supremacy of purity; gathering in all is the supremacy of intention; vowing and seeking the wisdom of all modes is the supremacy of dedication. Because giving comes first, the supremacies are briefly subsumed here, implicitly showing that the remaining nine are also subsumed by supremacy; only then are they called pāramitās.