金光明最勝王經疏 4.98

4.98

贊曰：釋有二義，一自利、二利他。得出世心，即二空智與心相應，名出世心，是隣近釋。昔未得今始得，釋初得言，此自利。於大事用如願成就者，謂利他用。故《大莊嚴論》云「一見真如，謂見自利。昔曾未見今時始見，去菩提近故。二見利物，謂見利他，一一剎那能成就百眾生故。」此能成就百類有情，準知菩薩以利眾生為大事用。如《十地經論》、《瑜伽》四十七、《唯識》等皆說初地得十百門：一淨信出家，一剎那頃證百三摩地。二以淨天眼於諸佛國見百如來。三於彼變化住持皆能解了，以神通力動百世界。四身亦能往，放光令見。五化為百類。六成就百類所化有情。七若欲留命能住百劫。八於前後際能知百劫。九於蘊界等百法明門能正思擇。十化百身，身皆能現百菩薩眷屬。或總十百為大事用。生極喜樂，釋歡喜言，通前二處。結文可知。餘九文顯，亦不牒科，皆準初知。於二地中離於二垢：一諸微結垢，起異乘心；二諸犯戒垢，誤犯三業。故《大莊嚴論》云「於二地中出二種垢：一出犯戒垢，即此犯戒過失；二出起異乘心垢，即諸微細垢。離二垢故名離垢。」此云皆得清淨，即離垢義。言無量智慧，謂聞思修三慧無量，從定所發，自明明他。《大莊嚴論》云「由能以法自明明他，故名明他名三昧光明。不為外道邪魔摧伏，名不傾動。又除障故，名不傾動。即彼三慧以定總持之所發故，即定總持名為根本故。」《唯識論》第九云「成就勝定本法總持，能發無邊妙慧光故。」前已說慧是三昧光明，故下但云總持為本。結文可知。第四地中修菩提分，智慧之火焰能燒微細煩惱現行等障薪故。《莊嚴論》云「於四地中，以菩提分慧為焰自性，以惑智二障為薪自性，更增勝智光明覺品，即是菩提分法轉更增勝。」第五地中，真俗二智行相互違，合令相應俱時而起，名修行方便勝智自在。復能除彼害伴隨眠遠隨現行名為難伏。雖分別見等見道已除，俱生身見四地已斷，至此地中復除害伴。此不與我見俱，別起貪瞋等亦通見修斷，就總盡說，云見修煩惱難伏能伏，非分別惑此地方伏。此道智障以煩惱名說。據害伴，俱所知障品伏不起說，非諸俱生此皆能伏。羸劣睡眠六七地伏。又依六說，非第七俱。第七俱者，八地已去猶現行故。故《解深密》云「八地已上唯有所依所知障在。第六一向恒在觀中不可起惑。又斷所知，能依惑障亦畢竟伏。」《唯識論》等據二身見說見修惑四地除，此經據貪等故說五地伏見修惑，各依一義互不相違。問：準諸處說初地已上一切煩惱能伏頓盡，由故意生。云何我見等四地能伏，害伴隨眠五地能伏？答：若據能伏，初地即能，猶故意起。今依永伏，故意不能令起。此由斷彼所依所知，故與差別。此中二難：一能合二智難、二能伏煩惱難，此地俱得，故名難勝。又《大莊嚴論》有二難退：一勤化眾生心無惱難、二生不從化心無惱難。此意二難退者，退謂捨，極難捨退。此地菩薩能退二難，於難得勝，故名難勝。此意即能退難退義，同難伏能伏。彼論約利他難得勝，此經據自利難得勝，各據一義，各不相違。或可此中修行方便極難得故，即彼二難勝智自在極難得故，即餘所合真俗二智一極難得故，通於二處即皆攝盡。第六地中，恒觀十二因緣道理相續不斷，名行法相續。智常正觀，名為了了。此為加行，復能引起無分別智，名無相思惟。思惟即正智，皆悉現前故。《成唯識論》云「住緣起智，引無分別最勝般若恒觀在前。」依《大莊嚴》云「於六地中，依波若力能不住生死涅槃，二法恒現前。」亦此無相思惟中攝，無生死涅槃二種相故。問：準餘處文，於五地中已無涅槃生死二相，證得無住。何故《大莊嚴論》說在六地？答：餘約暫能，說在五地；此約多續，說在六地。《唯識論》等云「於六地中無相觀多、有相觀少。第七地中於無相理長時相續，能以真智觀無細生滅二。」無相思惟，即無分別智。此中應云「於無相理，無漏無間思惟」，簡第六地有相間故，以經多時方至此地故。《解深密經》云「能遠證入無間無缺無相作意。」解脫，謂八解脫。三昧，謂三三昧，即無相思惟、無相解脫三昧，俱遠修行至功用後邊故。《唯識論》云「至無相住功用後邊，出過世間二乘道故。」初三地修相，同世間行施戒修。四五六地修於道品，四諦、緣起相同二乘。以出離彼，故名遠修行。離細相現行障，故名清淨無障。第八地中，於無相觀任運起故，名無相思惟。修得自在純無漏觀，無煩惱動，云諸煩惱行不能令動，即二不動：一相用不動，相即有無相，用即功用；二煩惱不動。故《唯識》云「無分別智任運現前，相用煩惱不能動故。」《大莊嚴論》但不為相及功用動，無不為煩惱動，彼略說故。第九地中，任運能得四無礙智說一切法。總通四辨，俱得名說。以種種名言差別說、以種種義差別說、以種種音聲差別說、以種種辨才差別說，由任運故皆得自在。離二愚障故，云無患累。復能令自他一智慧、二自在、三四辯皆得增長，故名善慧。又四辯才能說除疑，名為善慧。於第十地，所得法身如大虛空。以大智慧如雲遍空，即智充滿法身。又猶如雲，法即如雲，能覆一切故。復說妙法如雲下雨，即法之雲。法通法身及所說法，依《大莊嚴論》云「由三昧門及陀羅尼門攝一切聞熏因遍阿梨耶識中，譬如浮雲遍滿虛空。能以此聞熏習雲，於一一剎那、於一一相、一一好、一一毛孔雨無量無邊法雨，充足一切可化眾生。由能如雲雨法雨故，名法雲地。」此即阿賴耶識如空，無漏聞熏習如雲。此意阿梨耶能廣含藏如空，種能生現如雲下雨。以定總持所有熏習攝餘熏習，起現行時復能說法。唯前言由三昧門及陀羅尼門攝一切聞熏習因故，以定及總持攝聞熏習。準下云「以此聞熏習雲」，即說彼二所有熏習，不爾如何前云「遍阿梨耶識中」？若《瑜伽論》、《解深密》等，亦以麁重如空遍於一切，此智如雲遍能隱覆如空麁重。故《成唯識論》云「大法智雲含諸德水，蔽如空麁重，充滿法身故。」空有三義：一法身如空，以遍淨故；二阿梨如空，以遍含一切種故；三麁重如空，遍一切故。雲有三：一聞熏習如雲、二智慧如雲、三慈悲如雲。即《十地經》云「自從願力起大慈悲雲。」據自利及決擇增說智慧雲，據利他覆蔭即說慈悲。此二據現行說。若據當能雨功德法二種子如雲，同無著《般若論》未來如雲，故皆不相違。問：此之十地即十三住中十住，住地二名有何差別？答：準《大莊嚴論》一釋無別故。彼論云「十一住者即十一地，住者名地。」既住者名地，明知無差。一解：地住名別。彼論自問：「云何名地？偈言：為集諸善根，樂住故說住。數數數無畏，復以地為名。」準釋，初二句釋住名，後二句釋地名。云「諸菩薩為成就種種善根，於一切時樂住一切地，是故諸地說名為住。步彌耶名為地。步者數數義，彌者實數義，耶者無畏義。欲進上地，數數斷障礙、數數得功德，是數數義。地以十數為量，一一地中知斷爾所障礙、知得爾所功德，知此不虛，是實數義。上地是無畏處，諸菩薩畏於自地中退失自他利功德，進求上地，是名無畏義。以三義故名地。」

The commentary says: The explanation has two meanings: first, svārtha; second, parārtha. 'Attaining the supramundane mind' means that the wisdom of twofold emptiness corresponds with the mind; it is called the 'supramundane mind', which is an adjacent explanation (upacāra). 'Never having been attained in the past and only now first attained' explains the words 'first attained', which is svārtha. 'With respect to great activity and function, all being accomplished according to one's vows' refers to the functioning of parārtha. Thus the Mahāyānasūtrālaṅkāra says: 'First, seeing tathatā refers to seeing svārtha. Having never seen it in the past, one only now begins to see it, because of being close to bodhi. Second, seeing the benefiting of beings refers to seeing parārtha, because in each single kṣaṇa one is able to mature one hundred sentient beings.' Being able to mature one hundred categories of sentient beings, one accordingly knows that a bodhisattva takes benefiting sentient beings as their great activity and function. As the Daśabhūmika-śāstra, Yogācārabhūmi fascicle forty-seven, the Vijñaptimātratāsiddhi, and other texts all state, upon the first ground one attains the ten hundreds of gates: 1. with pure faith going forth from home, in a single kṣaṇa realizing one hundred samādhis; 2. with pure divine vision seeing one hundred tathāgatas in the buddha-lands; 3. fully comprehending their transformations and sustainments, moving one hundred worlds by spiritual power; 4. the body also being able to go [there], emitting light to cause [them] to see; 5. manifesting as one hundred categories; 6. maturing one hundred categories of sentient beings to be transformed; 7. if desiring to extend life, being able to remain for one hundred kalpas; 8. being able to know one hundred kalpas in the past and future limits; 9. being able to correctly contemplate the one hundred Dharma-illuminating gates regarding the skandhas, dhātus, and so on; 10. transforming into one hundred bodies, each body being able to manifest one hundred bodhisattva retinues. Or [these may be] summarized into the ten hundreds as the great activity and function. 'Giving rise to extreme joy and delight' explains the word 'Joyous' (pramuditā), applying to both preceding aspects. The concluding sentence is obvious. The remaining nine [grounds] have clear text and need not be cited by rubric; all can be understood by analogy with the first. In the second ground, one is freed from two defilements: first, the defilement of subtle bonds, giving rise to the aspiration for a different vehicle; second, the defilement of transgressing the precepts, mistakenly transgressing with the three karmas. Thus the Mahāyānasūtrālaṅkāra says: 'In the second ground, one emerges from two kinds of defilement: first, emerging from the defilement of transgressing the precepts, which is this fault of transgressing the precepts; second, emerging from the defilement of giving rise to the mind of a different vehicle, which is the subtle defilements. Because of freedom from the two defilements, it is called Free from Defilement (vimalā).' Here, saying 'all attain purity' is the meaning of freedom from defilement. The words 'immeasurable wisdom' mean that the three wisdoms of hearing, reflection, and cultivation are immeasurable; arising from absorption, they illuminate oneself and illuminate others. The Mahāyānasūtrālaṅkāra says: 'Because of being able to illuminate oneself and illuminate others through the Dharma, it is called illuminating others, which is the radiance of samādhi. Not being crushed by non-Buddhists and demonic obstacles is called unshakeable. Furthermore, because of eliminating obstacles, it is called unshakeable. Since those very three wisdoms are generated by absorption and dhāraṇī, absorption and dhāraṇī are called the root.' The ninth fascicle of the Vijñaptimātratāsiddhi says: 'Because of accomplishing superior absorption and the fundamental dhāraṇī of Dharma, being able to emit the radiance of boundless wondrous wisdom.' Since it was previously stated that wisdom is the radiance of samādhi, below it merely says that dhāraṇī is the root. The concluding sentence is obvious. In the fourth ground, one cultivates the bodhipakṣas; the flame of the fire of wisdom can burn away the firewood of obstacles such as the active manifestations of subtle afflictions. The Sūtrālaṅkāra says: 'In the fourth ground, the wisdom of the bodhipakṣas is taken as the intrinsic nature of the flame, and the two obstacles of afflictions and knowables are taken as the intrinsic nature of the firewood; further increasing the radiant enlightenment factors of superior wisdom is the progressively greater enhancement of the bodhipakṣa factors.' In the fifth ground, the active aspects of the two wisdoms—the real and the conventional—are mutually opposed; combining them to correspond and arise simultaneously is called 'cultivating upāya, superior wisdom, and sovereignty.' Furthermore, being able to eliminate the dormant tendencies that are harmful companions accompanying them from afar in active manifestation is called 'difficult to subdue.' Although discriminative views and the like have already been eliminated on the path of seeing, and innate personality view was cut off in the fourth ground, upon reaching this ground one further eliminates the harmful companions. These do not occur together with self-view; separately arisen greed, hatred, and so on also pertain to elimination by seeing and cultivation; speaking in terms of total exhaustion, it says that 'afflictions of seeing and cultivation that are difficult to subdue can be subdued', not that discriminative defilements are only now subdued in this ground. This obstacle to the wisdom of the path is spoken of using the name 'affliction.' Based on harmful companions, it is spoken of in terms of subduing the categories of the cognitive obstacle so that they do not arise; it does not mean that all innate ones can be subdued here. Frail drowsiness is subdued in the sixth and seventh grounds. Moreover, according to the sixth, they are not accompanied by the seventh; as for those accompanying the seventh, they still manifest actively from the eighth ground onwards. Thus the Saṃdhinirmocana says: 'From the eighth ground upward, there remains only the cognitive obstacle that serves as the basis. In the sixth, one is consistently and constantly in contemplation and cannot give rise to defilements. Furthermore, by severing the cognitive [obstacle], the afflictive obstacle supported by it is also ultimately subdued.' The Vijñaptimātratāsiddhi and other texts speak of the afflictions of seeing and cultivation being eliminated in the fourth ground based on the two personality views, whereas this sūtra speaks of subduing the afflictions of seeing and cultivation in the fifth ground based on greed and the like; each relies on one perspective without mutual contradiction. Question: According to what is stated in various places, all afflictions can be subdued completely from the first ground onward, and arise only intentionally. Why then are self-view and the like able to be subdued in the fourth ground, and the harmful companion dormant tendencies able to be subdued in the fifth ground? Answer: In terms of ability to subdue, one is able already in the first ground, yet they still arise intentionally. Here, it is based on permanent subdual, where they cannot be made to arise even intentionally. This is because of severing the cognitive [obstacle] that is their basis; hence there is a distinction. Here there are two difficulties: first, the difficulty of being able to combine the two wisdoms; second, the difficulty of being able to subdue afflictions. In this ground, both are achieved, hence it is called Difficult to Conquer (sudurjayā). Furthermore, the Mahāyānasūtrālaṅkāra speaks of two difficult-to-abandon aspects: first, the difficulty of striving to transform sentient beings without affliction in mind; second, the difficulty of beings not following transformation without affliction in mind. The meaning of these two difficult-to-abandon aspects is: 'retreat' means renouncing; they are extremely difficult to renounce and abandon. The bodhisattva of this ground is able to renounce these two difficulties and conquer what is difficult; hence it is called Difficult to Conquer. This meaning is that being able to abandon what is difficult to abandon is equivalent to 'what is difficult to subdue can be subdued.' That treatise takes conquering what is difficult in parārtha, while this sūtra is based on conquering what is difficult in svārtha; each relies on one perspective without mutual contradiction. Alternatively, here, 'because cultivating upāya is extremely difficult to attain' refers to those two difficulties; 'because superior wisdom and sovereignty are extremely difficult to attain' refers to the supreme difficulty of combining the two wisdoms—the real and the conventional; applying across both places, it thus encompasses everything. In the sixth ground, constantly contemplating the principle of the twelve links of dependent origination without interruption is called 'continuity of practicing the Dharma.' Wisdom constantly contemplating correctly is called 'distinctly evident.' This serves as the preparatory effort (prayoga), further able to induce non-conceptual wisdom, which is called 'signless contemplation.' Contemplation is correct wisdom, because all is made present before one. The Vijñaptimātratāsiddhi says: 'Dwelling in the wisdom of dependent origination, inducing the supreme prajñā of non-conception constantly contemplating in front.' Based on the Mahāyānasūtrālaṅkāra, it says: 'In the sixth ground, by the power of prajñā, one is able not to abide in saṃsāra or nirvāṇa, the two dharmas being constantly present.' This is also subsumed under signless contemplation, because of the absence of the two marks of saṃsāra and nirvāṇa. Question: According to texts elsewhere, in the fifth ground one already lacks the two marks of nirvāṇa and saṃsāra, realizing non-abiding. Why does the Mahāyānasūtrālaṅkāra state it to be in the sixth ground? Answer: Other texts, based on temporary capability, speak of it in the fifth ground; here, based on prolonged continuity, it is spoken of in the sixth ground. The Vijñaptimātratāsiddhi and others say: 'In the sixth ground, signless contemplation is frequent, and signed contemplation is infrequent. In the seventh ground, one continuously abides in the signless principle for a long time, able to contemplate with real wisdom the absence of subtle arising and ceasing.' 'Signless contemplation' is non-conceptual wisdom. Here it should say: 'With respect to the signless principle, uncontaminated and uninterrupted contemplation,' distinguishing it from the sixth ground where signed [contemplation] intervenes, since it is only after a long time that one reaches this ground. The Saṃdhinirmocana-sūtra says: 'Able to realize entry from afar into uninterrupted and non-deficient signless attention.' 'Liberations' refers to the eight liberations. 'Samādhis' refers to the three samādhis, namely signless contemplation and signless liberation samādhi, both cultivated from afar until the culmination of effort. The Vijñaptimātratāsiddhi says: 'Reaching the culmination of effort in dwelling in the signless, transcending the mundane paths and those of the two vehicles.' The cultivated marks of the first three grounds are identical to the worldly practice of giving, morality, and meditation. The fourth, fifth, and sixth grounds cultivate the bodhipakṣas, the four truths, and dependent origination, their marks identical to the two vehicles. Because of departing from them, it is called 'practiced from afar.' Being free from the obstacle of the active manifestation of subtle signs, it is called 'pure and unobstructed.' In the eighth ground, because signless contemplation arises spontaneously, it is called signless contemplation. Cultivation having attained sovereignty in purely uncontaminated contemplation, without affliction moving it, it says 'the activities of the afflictions cannot cause it to be moved', which refers to two types of immobility: first, immobility of signs and function—'signs' meaning signed and signless, and 'function' meaning effort; second, immobility by afflictions. Therefore the Vijñaptimātratāsiddhi says: 'Non-conceptual wisdom arises spontaneously, because it cannot be moved by signs, effort, or afflictions.' The Mahāyānasūtrālaṅkāra only states not being moved by signs and effort, not mentioning not being moved by afflictions, because that is an abbreviated explanation. In the ninth ground, one spontaneously attains the four unhindered knowledges to preach all dharmas. Broadly including the four unhindered expressions (pratisaṃvid), all can be called 'preaching.' Preaching with various distinctions of terms, preaching with various distinctions of meanings, preaching with various distinctions of sounds, and preaching with various distinctions of eloquence—because of being spontaneous, all attain sovereignty. Because of being freed from the two obstacles of ignorance, it says 'without harm or encumbrance.' Furthermore, it is able to cause oneself and others to increase, first, wisdom; second, sovereignty; third, the four unhindered expressions; hence it is called Good Wisdom (sādhumatī). Furthermore, because the four unhindered expressions are able to preach and dispel doubts, it is called Good Wisdom. In the tenth ground, the attained dharmakāya is like great empty space. With great wisdom like a cloud pervading empty space, wisdom completely fills the dharmakāya. Furthermore, it is like a cloud, the Dharma being like a cloud, because it can cover all things. Moreover, expounding the wondrous Dharma is like a cloud raining down; that is, the cloud of Dharma. 'Dharma' applies both to the dharmakāya and to the Dharma that is preached. According to the Mahāyānasūtrālaṅkāra, it says: 'Through the gate of samādhi and the gate of dhāraṇī, it gathers all the causes of hearing-perfuming pervading the ālayavijñāna, like floating clouds pervading empty space. With this cloud of hearing-perfumings, in each single kṣaṇa, in each major mark, in each minor sign, in each pore, it rains down immeasurable and boundless Dharma rain, amply satisfying all sentient beings who can be transformed. Because of being able to rain down Dharma rain like a cloud, it is called the Cloud of Dharma (dharmameghā) ground.' Here, the ālayavijñāna is like space, and the uncontaminated hearing-perfumings are like clouds. This means the ālayavijñāna is able to vastly store like space, and seeds are able to produce manifestations like a cloud raining down. With the perfumings of absorption and dhāraṇī gathering the other perfumings, when giving rise to active manifestation they can further preach the Dharma. Only because it was previously stated that 'through the gate of samādhi and the gate of dhāraṇī it gathers all causes of hearing-perfuming,' absorption and dhāraṇī gather the hearing-perfumings. In accordance with what is stated below, 'with this cloud of hearing-perfumings,' it refers to the perfumings possessed by those two; otherwise, how could it previously say 'pervading the ālayavijñāna'? If following the Yogācārabhūmi, Saṃdhinirmocana, and others, bad habits (dauṣṭhulya) are also like space pervading all things, and this wisdom is like a cloud everywhere able to cover the space-like bad habits. Thus the Vijñaptimātratāsiddhi says: 'The great cloud of Dharma-wisdom contains all the water of virtues, conceals space-like bad habits, and completely fills the dharmakāya.' Space has three meanings: 1. the dharmakāya is like space, because of being all-pervading and pure; 2. the ālaya is like space, because of all-pervadingly containing all seeds; 3. bad habits are like space, because of pervading all. The cloud has three: 1. hearing-perfumings are like a cloud; 2. wisdom is like a cloud; 3. loving-kindness and compassion are like a cloud. That is, the Daśabhūmika-sūtra says: 'Arising from the power of vows, the great cloud of loving-kindness and compassion.' In terms of svārtha and determination, the wisdom cloud is highlighted; in terms of parārtha and providing shelter, loving-kindness and compassion are spoken of. These two are spoken of in terms of active manifestation. In terms of future ability to rain down the two seeds of virtuous dharmas like a cloud, this is the same as Asaṅga's Prajñā-śāstra on the future being like a cloud; thus none are mutually contradictory. Question: These ten grounds are ten abodes among the thirteen abodes; what is the difference between the two names 'abode' (vihāra) and 'ground' (bhūmi)? Answer: Following one explanation in the Mahāyānasūtrālaṅkāra, there is no difference. That treatise says: 'The eleven abodes are the eleven grounds; an abode is called a ground.' Since an abode is called a ground, it is clear that there is no difference. Another explanation: 'Ground' and 'abode' are different names. That treatise asks itself: 'Why is it called a ground? The verse says: "For accumulating all roots of goodness, / Delighting to abide, it is called an abode; / Repeatedly, true measure, and fearlessness, / It is further named ground."' Following the explanation, the first two lines explain the name 'abode', and the latter two lines explain the name 'ground'. It says: 'Bodhisattvas, in order to accomplish various roots of goodness, delight to abide in all grounds at all times; therefore the grounds are called abodes. Bhūmi is the name for ground. Bhu means the sense of repeatedly; mi means the sense of true measure; ya means the sense of fearlessness. Wishing to advance to higher grounds, repeatedly severing obstacles and repeatedly attaining virtues is the meaning of repeatedly. The grounds are measured by the number ten; in each ground knowing that so many obstacles are severed and knowing that so many virtues are attained, knowing that this is not vain, is the meaning of true measure. A higher ground is a place of fearlessness; bodhisattvas, fearing falling back and losing the virtues of svārtha and parārtha in their own ground, advance to seek higher grounds; this is called the meaning of fearlessness. Due to these three meanings, it is called a ground (bhūmi).'