金光明最勝王經疏 6.257

6.257

下讚詞總有十一頌，大分為二：初五頌讚、後六頌發願。讚中，初一頌讚智體、後四頌讚智用。體中，初一句總讚智體，離障智圓名清淨慧。次二句讚慧能，能令眾生修善故云常求正法。不爾，果滿更何所求？能令眾生捨惡，故云離非法慧。雖能如是，三輪淨故，恒無分別。或初一句讚果、後三句讚因。因中，初句加行智、次句本智、次句後得智。離邪分別，故云無分別。或如次常能進善能離諸惡，常順無為恒無分別。或初句通法報，餘三句唯讚報。讚用即化身，故舊經云「南無清淨無上正覺甚深妙法」，故清淨慧通法身也。

Below, the words of praise comprise eleven verses in total, broadly divided into two: the first five verses are praise, and the latter six verses are the making of vows. Within the praise, the first verse praises the substance of wisdom, and the latter four verses praise the function of wisdom. In the substance, the first line generally praises the substance of wisdom: wisdom being free of hindrances and perfected is called "pure wisdom". The next two lines praise the capability of wisdom: because it causes sentient beings to cultivate good, it is said to "ever seek the saddharma"—if not for that, when the fruit is fulfilled, what more would there be to seek? Because it causes sentient beings to abandon evil, it is called "wisdom that abandons the non-Dharma". Although able to act thus, because the three wheels are pure, it is "constantly non-conceptualizing". Or again, the first line praises the fruit, and the latter three lines praise the causes. Within the causes, the first line is prayogajñāna, the next line is mūlajñāna, and the next line is pṛṣṭhalabdhajñāna. Because it is free from erroneous conceptualization, it is said to be "non-conceptualizing". Or, in succession, it is constantly able to advance in good, able to abandon all evil, constantly conforms to the unconditioned, and is constantly non-conceptualizing. Or, the first line applies to both the Dharma and reward [bodies], while the remaining three lines exclusively praise the reward [body]. Praising function pertains to the transformation body; thus the old sūtra states, "Homage to the pure, unexcelled, fully awakened, extremely profound, wondrous Dharma"; hence "pure wisdom" applies to the dharmakāya.