金光明最勝王經疏 2.335

2.335

The commentary states: This is the Buddha giving his reply. It has two parts: first, the cause; second, the fruit. This is the cause. The text is divided into five parts: first, addressing the person who asked; second, stating his own virtuous title; third, clarifying the stages of practice; fourth, clarifying the intention of cultivation; fifth, the actual cultivation. 'Formerly, while on the stage of cultivation' clarifies the stages of practice. That is, among the seven stages, the gotra-stage is excluded because one has not yet cultivated, so the phrasing also has the function of selection and exclusion. 'For the sake of all sentient beings' is the fourth, clarifying the intention of cultivation, which is the same as 'how one should abide one's mind' in the Prajñāpāramitāsūtra. Because one wishes to lead all sentient beings to complete nirvāṇa, this is the vast and supreme [mind], and [this] ever-constant mind free from inversion constitutes the four kinds of beneficial minds. 'Cultivated various dharmas' is the cause of what is cultivated and the obstacles that are severed. The Commentary on the Mañjuśrīparipṛcchāsūtra says: 'Observing what dharma does a bodhisattva first practice the bodhisattva path?' This is that for the sake of which it is done. 'Relying on what dharma does one practice the bodhisattva path?' This is cultivating and severing. Mañjuśrī answered, saying: 'All bodhisattva practices have mahākaruṇā as their root, for the sake of all sentient beings.' This is the first. Although it is also for svārtha, the bodhisattva's mahākaruṇā makes parārtha primary. In truth, there is also svārtha, or else benefiting others is in turn taken to be one's own benefit. Therefore, that sūtra's commentary says: 'It was asked again: What is the root of mahākaruṇā? Answer: The upright mind is its root.' The intention here is to make one free from fear for the sake of others. 'It was asked again: What is the root of the upright mind? Answer: An equal mind toward all sentient beings is its root.' The intention here is that toward sentient beings, whether enemies or kin, one regards them with an equal mind of compassion. 'It was asked again: What is the root of an equal mind toward all? Answer: Being non-different and free from [divergent conduct] is its root.' The intention here is to cause one to be free from the mind of saver and saved. 'It was asked again: What is the root of being non-different and free from divergence? Answer: A deeply pure mind is its root.' The intention here is that although one embraces others as oneself, one is made free from defiled attachment and [free from] an entirely empty mind. 'It was asked again: What is the root of a deeply pure mind? Answer: The bodhicitta of anuttarā [samyaksambodhi] is its root.' The intention here is svārtha. If one cannot save oneself from one's own affliction, one cannot benefit others. Or, it is for the sake of seeking bodhi; that is, the three kinds of mind are called bodhicitta. 'It was asked again: What is the root of bodhicitta? Answer: The six pāramitās are its root.' The intention here is that possessing the six dispositions serves as the root, or cultivating the six pāramitās serves as the root. The questions and answers in that sūtra agree with the meaning of this sūtra: 'for the sake of all sentient beings' means showing compassion for sentient beings. In the Bodhicittotpādasūtra, showing compassion for sentient beings has five matters: first, seeing sentient beings bound by ignorance; second, seeing sentient beings disbelieving in cause and effect and committing bad karma; third, seeing sentient beings abandoning correct principles; fourth, seeing sentient beings committing extremely grave evils; fifth, seeing sentient beings not cultivating the saddharma. Each of the five has four [aspects], as explained in detail there. 'Cultivated various dharmas' refers to the subsequent ten pāramitās and the obstacles to be severed.