金光明最勝王經疏 6.225

6.225

下讚福智，初半福、次半智。一一相好各百福嚴，前讚身光據總身，此讚光明即別相好。言百福者，準《大毘婆沙論》第一百七十七「云何謂百福？答：此中百思名為百福。何謂百思？謂如菩薩造作增長足善住相業時，先五十思修治身器令淨調柔，次起一思正牽引彼，後起五十思令其圓滿。乃至頂上烏瑟膩沙相業亦復如是，由此故說佛一一相百福莊嚴。何為五十思？答：依十善業道各有五思，一離殺思；二勸道思；三讚美思；四隨喜；五迴向。謂迴所修向菩提故。乃至正見亦爾，名五十思。有說：十業各起下、中、上、上勝、上極五品善思，如雜修靜慮。有說：十業各起五思，一加行淨、二根本淨、三後起淨、四非尋所害、五念攝受。有說：緣佛一一相，起五十剎那未曾習思，相續而轉。」不有評家，然準道理，初說為善。若下中上等，如雜修靜慮，應有相好勝劣不同。若說加行、根本、後起等五，即應方便後起同感無別。許同感者，應三時何別若勝劣異？相好亦應爾。若云起五十未曾習思，何因不許或有增減？若依大乘，雖未見文，傳有二釋。云：如十善業互相資即為百業。又云：如一一業各有十種，謂一自作、二教他、三慶慰、四隨喜、五少分、六多分、七全分、八少時、九長時、十盡壽，故為百業。

Below, it praises merit and wisdom: the first half is merit, the next half is wisdom. Each and every mark and sign is adorned with a hundred merits. The previous praise of the body's light was based on the overall body; this praise of radiance refers to the specific marks and signs. As for the hundred merits, according to the Mahāvibhāṣā-śāstra, fascicle 177: "What is meant by a hundred merits? Answer: Here, a hundred volitions are called a hundred merits. What are the hundred volitions? It is like when a bodhisattva generates and increases the karma for the mark of well-planted feet: first, with fifty volitions, he purifies and trains his bodily receptacle to make it pure and supple; next, he arouses one volition to properly induce it; afterwards, he arouses fifty volitions to bring it to fulfillment. Even up to the karma for the uṣṇīṣa mark upon his head, it is also like this; because of this, it is said that each and every mark of the Buddha is adorned with a hundred merits. What are the fifty volitions? Answer: Based on each of the ten wholesome courses of action there are five volitions: 1. volition of abstaining from killing; 2. volition of exhorting towards the path; 3. volition of praising; 4. rejoicing; 5. dedication—meaning dedicating what has been cultivated toward bodhi. Even up to right view it is also like this; these are called fifty volitions. Some say: For each of the ten karmas, one arouses five grades of wholesome volition—inferior, medium, superior, eminent superior, and supreme—like the miscellaneous cultivation of dhyāna. Some say: For each of the ten karmas, one arouses five volitions: 1. purity of preliminary application, 2. purity of the fundamental, 3. purity of the subsequent, 4. not harmed by discursive thought, 5. held by mindfulness. Some say: Taking each and every mark of the Buddha as object, one arouses fifty moments of unpractised volition arising in succession." There is no critical decision by the compiler, yet according to reason, the first explanation is the best. If it were inferior, medium, superior, etc., like the miscellaneous cultivation of dhyāna, there would be differences in the superiority or inferiority of the marks and signs. If one speaks of the five such as preliminary application, fundamental, and subsequent, then the preliminary and subsequent would produce the same result without difference. If one allows that they produce the same result, what difference would there be between the three stages if they differ in excellence? The marks and signs should also be like that. If one says that one arouses fifty unpractised volitions, for what reason would an increase or decrease not be permitted? According to Mahāyāna, although the text has not been seen, two explanations have been transmitted. One says: Like the ten wholesome karmas mutually assisting each other, they become a hundred karmas. Another says: Like each and every karma having ten varieties, namely: 1. performing it oneself, 2. instructing another, 3. congratulating, 4. rejoicing, 5. minor part, 6. major part, 7. full part, 8. short duration, 9. long duration, 10. lifelong; hence they make a hundred karmas.