金光明最勝王經疏 3.121

3.121

Commentary: The third major section, answering concerning the cause, has two parts: first, distinguishing the fruit; second, from here onward, the sequence of cultivation and realization. According to the precedent of various texts, one should first cultivate the cause and only later attain the fruit; here, following upon the previous explanation of the three bodies, the sequence of attaining the fruit is explained first. Although one knows the sequence of attaining the fruit, if one does not cultivate, how can the fruit be attained? Therefore, the sequence of cultivation and realization is explained next. Furthermore, as the Yogācārabhūmi, fascicle thirty-eight, says: 'The training of the bodhisattva has already been spoken. How one should train in this, I will now explain.' The intent is that the previous 'Chapter on Bodhi' explained the two abandonments and two wisdoms, with bodhi being supreme and that in which one should train; wishing to inspire aspiration toward how one should so train—that is, inspiring aspiration to undertake the wonderful practices—the sequence of cultivation is now explained below. When wishing to advance toward the fruit, it is accomplished through four kinds of power: first, the power of cause; second, the power of good friends; third, the power of attention; fourth, the power of provisions—these four are the cause. When provisions are complete, one then achieves perfect awakening; this one is the fruit. In the present text it is divided into two: first the doctrinal explanation, then the explanation through similes. Within the doctrinal explanation, it is divided into five as before. This is the first, explaining the power of cause. 'Seeking supreme liberation' is the training: unexcelled bodhi and great parinirvāṇa surpass the two vehicles, and are thus called supreme liberation. 'Cultivating mundane good' refers to the desire for wholesome dharmas, the distant cause of preparation. Veiling the gotra, it takes the current conditions as the power of cause. According to the Yogācārabhūmi, fascicle thirty-eight, one is fully endowed with eight bases of resolute faith, having pure faith as primary and decisive joy: 1. the base of resolute faith in the virtues of the Three Jewels; 2. in the mighty power of the Buddhas and bodhisattvas; 3. in the real truth; 4. in causes; 5. in fruits; 6. in the meaning of what should be attained; 7. in the means of what should be attained; 8. in good speech, good words, and good discourses—seeking supreme liberation, that is decisive joy. The Cheng weishi lun, fascicle six, says: 'Deeply approving, wishing for, and desiring real virtue and capacity, having mental purity as its nature.' Approval is the cause of faith, wishing and desiring is the fruit, and mental purity is the substance of faith. Here, 'seeking' means that approval, wishing, and desiring are the root of the wholesome; desire is the basis for exertion, whereby one cultivates mundane good.