金光明最勝王經疏 5.223

5.223

下第三請佛陳說，有二：初請說、「若諸菩薩」下第二請意。請意有二：初能學人、二「能安住者」下明修教得利益。有六：一得不退，隨信住等四種不退。二得正願，謂十大願。《發菩提心論》云「一者願我先世及以今身所種善根，施與一切悉共迴向無上菩提，令我此願念念增長生生不忘，為陀羅尼之所守護。二願我迴向大菩提已，以此善根於一切生處常得供養一切諸佛，恒常不生無佛國土。三願我得生諸佛國已，常得親近隨侍左右，如影隨形，無剎那頃遠離諸佛。四者願我得近佛已，隨我所應為我說法，即得成就菩薩五通。五願得通已，即達世諦假名流布，了第一義得正法智。六願我得正法智已，以無厭心為生說法，示教利喜皆令開解。七願我開解諸眾生已，以佛神力遍至十方無餘世界，供養諸佛聽受正法廣攝眾生。八願諸佛所聽正法已，即能隨轉清淨法輪，十方世界一切眾生聽我法者、聞我名者，即得捨離一切煩惱，發菩提心。九願我能令一切眾生發菩提心已，常隨將護除無利益，與無量樂捨身命財，攝受眾生荷負正法。十者願我能荷負正法已，雖行正法心無所行，如諸菩薩行於正法而無所行亦無不行，為化眾生不捨正願。」與〈菩薩地〉願大意同。三得無所依，即無住涅槃。四自性辨才，即四無礙辨。不由師悟，故名自性。或非有因，緣為他利起此四辨，故名自性。五獲希有事，準〈菩薩地〉四十六云「菩薩修習無上菩提，有五希奇：一於有情非有因緣而生親愛；二唯為饒益諸有情故，常處生死忍無量苦；三於多煩惱難伏有情，善能解了調伏方便；四於極難解真實義理能隨悟入；五具不思議大威神力。」六安住聖道，住極喜地得二空智名安住聖道。或可為五：得無所依自性辨才合之為一。不由他緣云無所依，性能利他云自性。或初得住不退。二於初地得正願。三於五地得無差別道，云得無所依。四於第九地得四自性辨才。五於第十地獲希有事。如《十地經》於第十地有希奇事，三昧現前時有大寶華王，周圓如十阿僧祇，一切眾寶間錯莊嚴，是時菩薩其身殊妙稱可華座等故。六於佛地安住聖道。安住以無進求，故名安住。「皆由得此」等者，結。

Below is the third section, requesting the Buddha to proclaim it, which has two parts: first, requesting the exposition; second, from "If bodhisattvas..." below, the intention of the request. The intention of the request has two parts: first, the persons capable of training; second, from "can dwell stably in it" below, clarifying the benefits gained by practicing the teaching. There are six: First, gaining non-retrogression, following the four kinds of non-retrogression such as the non-retrogression of faith and abode. Second, gaining the correct vows, which refers to the ten great vows. The *Treatise on the Generation of the Bodhicitta* states: "First, I vow that whatever roots of goodness I have planted in previous lives and in this present body shall be bestowed upon all beings, collectively dedicated toward unexcelled awakening, causing this vow of mine to increase from moment to moment, never to be forgotten in life after life, and guarded by dhāraṇī. Second, I vow that having dedicated them toward great awakening, through these roots of goodness I may always make offerings to all buddhas in every place of rebirth, and never be born in a land without a buddha. Third, I vow that having been born in the buddha lands, I may always attend upon and serve them closely, like a shadow following a form, never separated from the buddhas for even an instant. Fourth, I vow that having approached the buddhas, they will teach the Dharma to me in accordance with my capacity, whereupon I will accomplish the bodhisattva's five supernatural powers. Fifth, I vow that having attained supernatural powers, I will instantly penetrate the conventional truth of conventional designations in circulation, comprehend the ultimate truth, and obtain the knowledge of the correct Dharma. Sixth, I vow that having obtained the knowledge of the correct Dharma, with a tireless mind I will preach the Dharma to sentient beings, instructing, guiding, benefiting, and gladdening them, causing all to gain awakening. Seventh, I vow that having awakened sentient beings, through the buddha's spiritual power I will travel to all worlds throughout the ten directions without exception, make offerings to the buddhas, listen to and receive the correct Dharma, and broadly gather in sentient beings. Eighth, I vow that having heard the correct Dharma from the buddhas, I will immediately be able to turn the pure wheel of the Dharma accordingly, so that all sentient beings throughout the worlds of the ten directions who hear my teaching or hear my name will instantly cast off all afflictions and generate the aspiration for awakening. Ninth, I vow that having enabled all sentient beings to generate the aspiration for awakening, I will always follow and protect them, eliminating what is unbeneficial, giving them immeasurable joy, renouncing body, life, and wealth, gathering in sentient beings, and bearing the burden of the correct Dharma. Tenth, I vow that having become able to bear the burden of the correct Dharma, although practicing the correct Dharma, my mind will have no practice, just as all bodhisattvas practice the correct Dharma yet have no practice nor anything left unpracticed, never abandoning their correct vows for the sake of transforming sentient beings." This broadly agrees in meaning with the vows in the *Bodhisattvabhūmi*. Third, obtaining the ungrounded, which is non-abiding nirvāṇa. Fourth, intrinsic eloquence, which is the four unhindered eloquences. Because it is not awakened by a teacher, it is called "intrinsic". Or, not having an external cause, arising these four eloquences for the sake of benefiting others, it is called "intrinsic". Fifth, gaining rare attainments: based on fascicle forty-six of the *Bodhisattvabhūmi*, it states: "When a bodhisattva cultivates unexcelled awakening, there are five rare marvels: 1. toward sentient beings, generating affection without external cause; 2. purely for the sake of benefiting sentient beings, constantly remaining in saṃsāra and enduring immeasurable suffering; 3. toward sentient beings who have many afflictions and are hard to subdue, being skillfully able to understand the methods for subduing them; 4. being able to awaken and enter into the extremely difficult-to-understand true principle; 5. possessing inconceivable great spiritual power." Sixth, dwelling stably in the noble path: dwelling in the ground of extreme joy and attaining the wisdom of the two emptinesses is called dwelling stably in the noble path. Alternatively, these can be arranged as five: obtaining ungrounded intrinsic eloquence is combined into one. Having no other condition is called "ungrounded"; having the nature capable of benefiting others is called "intrinsic". Or, first, gaining non-retrogression of abode. Second, gaining the correct vows on the first ground. Third, gaining the path of non-differentiation on the fifth ground, termed "obtaining the ungrounded". Fourth, gaining the four intrinsic eloquences on the ninth ground. Fifth, gaining rare attainments on the tenth ground. As the *Daśabhūmikasūtra* says, on the tenth ground there are rare marvels: when samādhi manifests, there is a great jewel flower king, whose circumference is like ten asaṃkhyeyas, adorned with an assortment of all manner of jewels; at that time the bodhisattva's body is exceedingly wondrous and matches the flower seat, and so forth. Sixth, dwelling stably in the noble path on the buddha ground. Dwelling stably means having no further seeking, and is therefore called "dwelling stably". "All because of obtaining this..." and so forth concludes the section.