金光明最勝王經疏 6.271

6.271

下讚歎，有二：初讚德、二「願以此福」下發願。讚中有三：初申禮、次別讚、後「我今隨力」下結略。別讚有十：一「身真金色」下讚相好。二「所有」下讚語無失。十八不共法中說法利勝，故偏讚語。三「示三解脫門」下讚所說法外化德，有二：一示三解脫門，即涅槃門。二開三菩提路，即三佛菩提。所餘二乘，依此故有。四「心常」下讚四清淨內證德。四清淨者，一自性淨、二離垢淨、三得此道淨、四生此境淨，即逆次配。由心清淨所流教法，能生一切菩提分法，即能所生一切清淨，故《無垢稱經》云「隨其心淨即有清淨佛土，隨其清淨佛土即有清淨法教。」乃至云「清淨功德意樂，即得此道淨。」佛所住，即離垢真如法身所住。性相分二，故《勝鬘經》云「在纏名如來藏，出纏名法身。」所行境，即自性淨，一真法界是佛行境故。無性《攝論》第五說「此四清淨是圓成實」。又解：此是四一切相清淨。準無性《攝論》第九云「所依清淨，即依止靜慮。二所緣清淨，即變化作一切諸色。三心清淨，即隨其所欲三摩地門自在而轉，即是自在入出諸定。四智自在者，如其所欲陀羅尼門住持自在。」此心清淨第三，意樂即第四，所住即第一，所行第二。又解：心即心王，意樂即勝解，舉此勝解例餘心所。所住即真如，所行即俗境。五「離非威儀」下讚永秡。習即氣故。無性《攝論》云「遍一切行住者，謂於聚落城邑乞食往返經行，身四威儀寂靜而住。」又身無失，四威儀中常為利物，故《無垢稱經》云「如來所有進止威儀無非佛事，咸令所化有情饒益。」六六年苦行等，讚現八相。八相之中，且舉苦行、轉法輪二相。「為度苦生」下讚現相，意令歸彼岸，以例餘相。七身相圓滿者，讚身相。八六度熏修者，讚修行。九三業無失，讚三業不共德。舉三例餘。十「具一切智」下讚智德，初總標、「所有宣說」下別釋。別釋中，初利他、「於釋種」下自利。據實現生皆為利他，約相而言云自利也。

Below is the praise, which has two parts: first, praising the virtues; second, from 'may this merit' onward, making the aspiration. Within the praise there are three parts: first, offering reverence; next, specific praises; finally, from 'I now according to my ability' onward, concluding in brief. The specific praises are ten: First, from 'Your body is of pure golden colour' onward, she praises the marks and signs. Second, from 'All [your words]' onward, she praises the faultlessness of speech. Among the eighteen unshared dharmas, expounding the Dharma brings the most superior benefit, so speech is especially praised. Third, from 'you show the three gates of liberation' onward, she praises the outward transforming virtues of the Dharma taught, which has two aspects: one, showing the three gates of liberation, which are the gates to nirvāṇa; two, opening the path of the three bodhis, which are the bodhis of the three Buddhas. The other two vehicles exist on account of this. Fourth, from 'your mind is ever [pure]' onward, she praises the inner realization virtues of the four purities. The four purities are: 1. purity of original nature, 2. purity free from defilements, 3. purity of attaining this path, and 4. purity of generating this realm—which are matched here in reverse order. Because of the teachings flowing from the purity of mind, they can generate all factors of enlightenment; this is the purity of everything generated and that generates. Therefore the Vimalakīrtinirdeśa-sūtra says: 'In accordance with the purity of one's mind, there is a pure Buddha field; in accordance with the pure Buddha field, there are pure Dharma teachings,' up to saying, 'pure intentions of virtue are the purity of attaining this path.' 'The place where the Buddha dwells' is the dwelling of the Dharmakāya of tathatā free from defilements. Nature and characteristics are divided into two; thus the Śrīmālādevī-sūtra says: 'While in the bonds it is called the tathāgatagarbha; free from the bonds it is called the Dharmakāya.' 'The sphere where he moves' is the purity of original nature, because the single true dharmadhātu is the Buddha's sphere of action. Asabhāva's Mahāyānasaṃgraha-bhāṣya, fascicle 5, states: 'These four purities are the thoroughly established nature.' Another interpretation: these are the four purities of all characteristics. Following Asabhāva's Mahāyānasaṃgraha-bhāṣya, fascicle 9, it says: 'Purity of basis means relying upon dhyāna; two, purity of object-support means transforming and manifesting all material forms; three, purity of mind means turning freely through samādhi gates as one wishes, which is entering and emerging from all absorptions with mastery; four, mastery of knowledge means abiding and maintaining with mastery the gates of dhāraṇī as one wishes.' Here, 'mind' is the third; 'intention' is the fourth; 'dwelling' is the first; 'sphere' is the second. Another interpretation: 'mind' is the primary mind, and 'intention' is resolute faith; mentioning this resolute faith exemplifies the other mental factors. 'Dwelling' is tathatā, and 'sphere' is the conventional realm. Fifth, from 'free from improper deportment' onward, she praises the eternal eradication [of trace-habits], as habituation is residual energy. Asabhāva's Mahāyānasaṃgraha-bhāṣya says: 'Permeating all walking and abiding means walking to and fro, pacing back and forth in villages, towns, and cities to beg for food, with the four deportments of the body abiding in tranquillity.' Moreover, his bodily actions are free from fault, and within the four deportments he always benefits beings; thus the Vimalakīrtinirdeśa-sūtra says: 'All moving and pausing deportments of the Tathāgata are nothing but Buddha activities, all bringing benefit to the sentient beings being transformed.' Sixth, 'For six years you practised austerities,' etc., praises the manifestation of the eight phases. Among the eight phases, it merely mentions the two phases of practising austerities and turning the wheel of the Dharma. From 'saved suffering [sentient beings]' onward, she praises the manifestation of these phases, the intention being to cause them to return to the other shore, thereby exemplifying the remaining phases. Seventh, 'The marks of your body are complete and round' praises the physical marks. Eighth, 'Through the cultivation of the six pāramitās' praises his practice. Ninth, 'your three karmas are free from faults' praises the unshared virtues of the three karmas, mentioning three to exemplify the rest. Tenth, from 'Endowed with all-knowledge' onward, she praises the virtue of wisdom; first a general heading, and from 'All your proclamations' onward, a specific explanation. Within the specific explanation, first other-benefit; from 'Among the Śākya clan' onward, self-benefit. Although strictly speaking his lifetime manifestations are all for benefiting others, in terms of characteristics it is described as self-benefit.