金光明最勝王經疏 4.92

4.92

解釋。有十七義，即為十七段。文段易知，不別牒科，但依次釋。言勝利者，《瑜伽》三十五總說發心有二勝利：初發心已即是眾生尊重福田，一切眾生皆應供養，亦作一切眾生父母；二發心已即能攝受無惱害福，由此菩薩成就如是無惱害福，得倍輪王所守護，寢寤得安非人不嬈，轉受餘生無病長壽，常益有情無勞損等。若《攝大乘》別說勝利，論云「如是六種所得勝利云何可見？謂諸菩薩流轉生死，富貴攝故、大生攝故、大朋大屬之所攝故、廣大事業加行成就之所攝故，無諸惱害。性薄塵垢之所攝故、善知一切工巧明處之所攝故，勝生無罪乃至安坐妙菩提座，常能現作一切有情一切義利，是名勝利。」釋云：富貴攝故，是施勝利。善趣攝故名大生，戒勝利。朋謂親族，屬謂奴婢等，是忍勝利。廣大事業加行成就，是進勝利。廣大事業，謂輪王等。於中策勵名為加行，所作皆辦故名成就。無所罣礙無諸惱害，性薄塵垢之所攝故，是靜慮勝利。善知一切工巧明處，是慧勝利。此上是六別別勝利。無罪乃至坐菩提座，常能現作一切有情一切義利，是六通利。不同世間勝生有罪。又無邊無間乃至菩提，非如世間唯自利益，常能現作有情義利故。如勝生能，餘五亦爾。佛智無量能了二空名大，餘不能測名為甚深，此十能滿名到彼岸，是波羅蜜義。善法名行，不善名非行，此即是因。俱不執著，即不執著是波羅蜜義。生死有漏果、涅槃無漏果，生死過失、涅槃功德，於生死過失正覺、於涅槃功德正觀，或是正覺觀俱通二處，是彼岸義。愚人樂生死、智人樂涅槃，平等利益悲心不損名攝受。能得說示七聖財寶為智人，能得說示施戒忍勤定智方便為世間。法為智人，財為愚人。現者說示，或通為二說令學故。此是所示。或可珍寶即依勝定現七寶等施諸眾生。無礙，四無礙。解脫，八解脫。由八解脫能引神通等、得四無礙等，智慧滿足。此能為說，是波羅蜜義。法界眾生界，即五無量之二種也，影顯於餘能正了知。施等，即前五度。及智，即後五度。皆能修習至不退轉，即第十地至行彼岸。無生法忍、三無生忍，如前已釋。初地創得，八地相續得，能令滿足者得至佛地。上二自利滿。一切眾生功德善根能令成就者，是利他彼岸。十力降天魔，無畏降外道，不共法降二乘，此三勝故，例餘功德亦皆成滿，是菩提波羅蜜智德也。生死涅槃了無二相，如所通達真如無別。彼岸，斷德也，不如二乘以法執心見有二相。濟度一切是恩德，由具無畏，外道諸難釋令降伏，能破邪彼岸。能轉十二妙行法輪，是顯正彼岸。十二妙行者，四諦三轉。且依苦諦，見道示相、修道勸修、無學作證，生無漏慧名為法眼，各於去來今斷彼愚故。一剎那智義分斷三，即如次名智、明、覺也。計餘三諦各有十二，應成四十八種行相，以相似故總名十二妙行法輪。廣此法輪，如《法華疏》。能於一切無著、無染著、無所見、無滯礙、無患累，捨無常色獲得常色，受想行識亦復如是，即是永捨二種生死之患累也。

The explanation: There are seventeen meanings, which constitute seventeen passages. The textual divisions are easy to recognize, so I will not separately quote the outlines, but simply explain them in order. Regarding 'excellent benefits', the Yogācārabhūmi, fascicle thirty-five, speaks generally of two kinds of excellent benefits from generating the aspiration [for awakening]: First, having initially generated the aspiration, one is already a revered field of merit for sentient beings, whom all sentient beings should make offerings to, and one also serves as father and mother to all sentient beings. Second, having generated the aspiration, one can gather in the merit of harmlessness; because the bodhisattva achieves such merit of harmlessness, he is guarded twice as much as a wheel-turning king, sleeps and awakens in peace, is not harassed by non-humans, and upon transmigrating into other lives is free from sickness and has a long life, always benefiting sentient beings without fatigue or damage, and so forth. If one considers the Mahāyānasaṃgraha's specific discussion of excellent benefits, the treatise says: "How can the excellent benefits obtained from these six kinds be seen? Namely, when the bodhisattvas cycle through saṃsāra, because of being embraced by wealth and nobility, because of being embraced by exalted rebirth, because of being embraced by large retinues and followings, and because of being embraced by the accomplishment of the preparatory application of vast enterprises, they are free from all afflictions and harms. Because of being embraced by a nature possessing few stains and defilements, and because of being embraced by skilled knowledge of all fields of crafts and sciences, their superior rebirth is blameless, all the way until sitting peacefully on the sublime seat of bodhi, always able to actively effect all welfare and benefits for all sentient beings—these are called excellent benefits." The commentary explains: being embraced by wealth and nobility is the excellent benefit of giving. Being embraced by good destinies is called exalted rebirth, which is the excellent benefit of morality. Retinue refers to relatives, and following refers to servants and attendants, which is the excellent benefit of patience. The accomplishment of the preparatory application of vast enterprises is the excellent benefit of energy. Vast enterprises refers to being a wheel-turning king and the like; diligence therein is called preparatory application, and accomplishing whatever is undertaken is called achievement. Being unimpeded and free from all harms, and embraced by a nature possessing few stains and defilements, is the excellent benefit of meditation. Being skilled in knowing all fields of crafts and sciences is the excellent benefit of wisdom. The above are the distinct, individual excellent benefits of the six. Being blameless all the way up to sitting on the seat of bodhi, and always being able to actively effect all welfare and benefits for all sentient beings, are the benefits common to all six. They are not like worldly superior rebirths that entail faults. Moreover, boundlessly and uninterruptedly up to bodhi, it is not like the world which seeks only self-interest, because one is always able to actively effect welfare and benefits for sentient beings. Just as superior rebirth is capable [of this], so too are the other five. The Buddha's wisdom is immeasurable, and being able to realize the two emptinesses is called vast; that which others cannot fathom is called extremely profound; being able to fulfill these ten is called reaching the other shore, which is the meaning of pāramitā. Wholesome dharmas are called practice, and unwholesome ones are called non-practice; these are causes. Being unattached to either—this non-attachment itself is the meaning of pāramitā. Saṃsāra is the contaminated fruit, and nirvāṇa is the uncontaminated fruit; saṃsāra is the fault, and nirvāṇa is the virtue; correctly awakening to the faults of saṃsāra, and correctly observing the virtues of nirvāṇa—or correctly awakening and observing both pervade both places—is the meaning of the other shore. Foolish people delight in saṃsāra, while wise people delight in nirvāṇa; benefiting them equally without impairing the mind of compassion is called gathering them in. Being able to explain and display the seven noble treasures is for the wise; being able to explain and display giving, morality, patience, diligence, meditation, wisdom, and upāya is for the worldly. Dharma is for the wise, and material wealth is for the foolish. 'Manifesting' means explaining and displaying; or it pervades both, explaining to cause them to learn. This is what is displayed. Alternatively, precious treasures means manifesting the seven treasures and so forth based on superior absorption to give to sentient beings. Unimpeded refers to the four unimpeded knowledges. Liberation refers to the eight liberations. Due to the eight liberations, one can induce supernatural knowledges and the like and attain the four unimpeded knowledges, etc., so that wisdom is fulfilled. Being able to expound this is the meaning of pāramitā. The dharmadhātu and the realm of sentient beings are two of the five immeasurables; they symbolically indicate the others, which one is able to know correctly. Giving and so forth are the first five pāramitās. 'Together with knowledge' refers to the latter five pāramitās. All of them can be cultivated until reaching non-retrogression, which is reaching the other shore of practice on the tenth ground. The forbearance of the non-arising of dharmas and the three non-arising forbearances have been explained before. It is initially attained on the first ground and attained continuously on the eighth ground; 'being able to fulfill it' means being able to reach the stage of a buddha. The above two represent the fulfillment of self-benefit. Being able to mature the virtues and wholesome roots of all sentient beings is the other shore of benefiting others. The ten powers subdue māras; the fearlessnesses subdue non-Buddhists; the unshared dharmas subdue the two vehicles. Because these three are supreme, by analogy all other virtues are also fully accomplished; this is the virtue of wisdom of the bodhipāramitā. Realizing that saṃsāra and nirvāṇa have no dual characteristics: just as one penetrates that tathatā has no distinction. This other shore is the virtue of abandonment; it is unlike the two vehicles, which with a mind of attachment to dharmas perceive dual characteristics. Ferrying everyone across is the virtue of grace. Because of possessing fearlessness, explaining and subduing the challenges of non-Buddhists is the other shore of refuting the heterodox. Being able to turn the wheel of the Dharma of the twelve subtle practices is the other shore of revealing the correct. The twelve subtle practices are the three turnings of the four noble truths. Taking just the truth of suffering: the path of seeing demonstrates the characteristic, the path of cultivation encourages practice, and the path of the adept realizes the proof; generating uncontaminated wisdom is called the Dharma eye, because it severs ignorance regarding the past, future, and present respectively. In a single instant of wisdom, conceptually divided, it severs three; thus, in order, they are called jñāna, vidyā, and bodhi. Calculating that the other three truths each also have twelve, there should be forty-eight aspects; because they are similar, they are collectively called the wheel of the Dharma of the twelve subtle practices. The elaboration of this Dharma wheel is as in the Commentary on the Lotus Sūtra. Being able to be without attachment to anything, without defiled clinging, without views, without hindrance, and without distress and encumbrance—abandoning impermanent form and obtaining permanent form, and so too for sensation, perception, formations, and consciousness—this is the eternal abandonment of the distress and encumbrances of the two kinds of saṃsāra.