金光明最勝王經疏 5.90

5.90

下示王安想。初於法起想、「既敷設已」下於法師起想。此聽法軌則，如《瑜伽論》三十八說。菩薩如是於善說法深生敬重，常樂聽聞諸善說法，無有勞倦亦無厭足，淨信深厚其性柔和，心直見直愛敬德故、愛敬法故，往法師所無詰難心，有敬重心、無高慢心，專為求善、非顯己德。為欲安立自他善根，不為利養恭敬因緣。菩薩具足如是功德往法師所，無雜染心、無散亂心、聽聞正法。云何無染心？謂聽法時，其心遠離貢高、輕慢、怯弱、雜染。由六相故離貢高染，謂聽法時應時而聽、慇重而聽、恭敬而聽，不為損害、不為隨順、不求過失。由其四相離輕慢染，於聽法時恭敬正法、恭敬說法補特伽羅，不輕正法、不輕說者。於聽法時不自輕蔑，由此一相離怯弱染。云何無散亂心？謂由五相：一者求悟解心、二專一趣心、三聽者屬耳、四掃滌其心、五攝一切心聽聞正法。說法軌則，略如《法華經》第四〈法師品〉有三種：一入如來室、二著如來衣、三坐如來座。如來室者，一切眾生中大慈悲心是。如來衣者，柔和忍辱心是。如來座者，一切法空是。說法之心，欲與生樂、拔眾生苦，故起慈悲。慈悲說法，他害不瞋、遭苦能受，深理能印，方能相續。覩三事空，無染無著，方能實益。

Below, it shows the king's thought of tranquility. First, generating thoughts toward the Dharma; from 'Having arranged these things' onward, generating thoughts toward the Dharma master. These protocols for listening to the Dharma are as explained in Chapter 38 of the Yogācārabhūmi-śāstra: 'The bodhisattva thus generates deep respect for the well-spoken Dharma, always delights in listening to all well-spoken Dharmas without fatigue or satiety, has profound pure faith, a gentle nature, an upright mind and upright views, out of love and respect for virtue and love and respect for the Dharma; going to the Dharma master without any intent to cross-examine, with a mind of reverence and without arrogance, solely to seek goodness and not to display his own virtues. He does so to establish roots of goodness for himself and others, not for the sake of material gain or respect. A bodhisattva endowed with such virtues goes to the Dharma master to listen to the saddharma with an undefiled mind and an undistracted mind. What is an undefiled mind? It means that when listening to the Dharma, his mind is free from haughtiness, slighting, timidity, and defilement. Through six aspects he is free from the defilement of haughtiness: that is, when listening to the Dharma, listening at the proper time, listening earnestly, listening respectfully, not for the sake of harming, not for the sake of mere compliance, and not seeking faults. Through four aspects he is free from the defilement of slighting: when listening to the Dharma, respecting the saddharma, respecting the person expounding the Dharma, not slighting the saddharma, and not slighting the expounder. When listening to the Dharma, not slighting oneself—through this single aspect he is free from the defilement of timidity. What is an undistracted mind? It means through five aspects: first, a mind seeking comprehension; second, a single-pointed mind; third, the listener lending an ear; fourth, sweeping clean his mind; fifth, gathering all thoughts to listen to the saddharma.' As for the rules for expounding the Dharma, as briefly stated in Chapter 4, "Dharmabhāṇaka," of the Lotus Sūtra, there are three kinds: first, entering the Tathāgata's room; second, wearing the Tathāgata's robe; third, sitting on the Tathāgata's seat. 'The Tathāgata's room' is the mind of great compassion toward all sentient beings. 'The Tathāgata's robe' is the mind of gentleness and patience. 'The Tathāgata's seat' is the emptiness of all phenomena. The mind for expounding the Dharma arises from loving-kindness and compassion out of the desire to give joy to beings and eradicate their suffering. When expounding the Dharma with loving-kindness and compassion, one does not get angry at injury from others, can endure suffering when encountering it, and can verify the profound principle, only then being able to maintain continuity. Perceiving the three matters as empty, without defilement or attachment, only then can there be real benefit.