金光明最勝王經疏 5.189

5.189

贊曰：品大段中第三四王荷恩歎佛。有二：初長行歎佛儀軌、後正頌。讚前說呪但說多聞，今讚歎即通四王。欲令專心祈請易成，故呪但一說；聞法得益通故，所以四王俱讚。又佛能說經，故唯讚佛，不讚餘也。總有五頌：初四頌別讚相好、後一頌總讚申禮。別中有二：初讚、後一句禮。讚中有七：半頌讚面相，一句眼相、一句齒相。一頌定慧大海是總，十力無畏等為妙寶。智慧為本如水，定依於智，據在佛果智為主故，如大法智雲含眾德水等。半頌輪相、半頌鞔網相。三句身光相、一句申禮。經「相好」下總讚，有二：初三句讚、後一句禮。三句中，初一句總、後兩句光。又解：初一頌化身、次一頌報身、次兩頌合讚報化、後一頌法身。法身中，一句體、兩句起報化用、後一句申禮。

Commentary: The third part within the chapter's major sections: the Four Kings bear gratitude and praise the Buddha. It has two parts: first, the prose on the ritual of praising the Buddha; second, the verse proper. Regarding the praise: earlier, when speaking the dhāraṇī, only Vaiśravaṇa spoke, but now the praise extends across the Four Kings. Because one wishes that single-minded supplication be easily accomplished, the dhāraṇī was spoken by only one; but since the benefit obtained from hearing the Dharma is common to all, the Four Kings all praise together. Furthermore, because the Buddha is the one who speaks the sūtra, they praise only the Buddha and no others. There are five verses in total: the first four verses separately praise the marks and signs; the final one verse comprehensively praises and offers veneration. Within the separate praise, there are two parts: first, praise; and the final line offers veneration. Within the praise, there are seven points: half a verse praises the facial features, one line the eye marks, and one line the tooth marks. One verse on the ocean of samādhi and wisdom is general: the ten powers, fearlessnesses, and so forth are the exquisite jewels. Wisdom is the foundation, like water; samādhi relies on wisdom, based on the fact that in the fruit of buddhahood wisdom is primary, just as the great cloud of Dharma-wisdom contains the water of all virtues, and so forth. Half a verse on the wheel marks; half a verse on the webbed marks. Three lines on the bodily light marks, and one line offering veneration. In the sūtra, from "His marks and signs" downward is the comprehensive praise, which has two parts: the first three lines praise, and the final line offers veneration. Within the three lines, the first line is general, and the latter two lines are on the radiance. Another explanation: the first verse is the transformation body (nirmāṇakāya); the next verse is the reward body (saṃbhogakāya); the next two verses jointly praise reward and transformation bodies; the final verse is the Dharma body (dharmakāya). Within the Dharma body, one line is the essence, two lines are the functions arising as reward and transformation bodies, and the final line offers veneration.