金光明最勝王經疏 4.48

4.48

The commentary states: This answers the first question. The text is divided into four: first, the arising of the mind; second, cultivation; third, realization of the stages; fourth, obtaining protection, namely obtaining dhāraṇīs as protective guardianship. This is the first, the arising of the mind. In giving rise to the mind for the ten pāramitās, the text is divided into ten. The intrinsic characteristics of the arising of the mind are difficult to comprehend, so they are explained through metaphors. Initially giving rise to the mind to practice the pāramitā of giving is compared to a jeweled mountain, because whoever goes to it is benefited. In the text there are three parts: first, the metaphor; next, the application to the dharma; and finally, the conclusion. The rest are all patterned on this. Or in some cases there is no application to the dharma, because from this arising of the mind one transcends saṃsāra to seek mahābodhi, and further transcends the two vehicles to practice the mind that benefits others; whoever encounters it is benefited without limit, so it is compared to the king of mountains, Meru. This mountain rises out of the great ocean, is taller than other mountains, and its precious gems are inexhaustible. The mountain can benefit, and because this bodhicitta benefits sentient beings, it matches that benefiting. However, the *Mahāyāna-sūtrālaṅkāra* presents different metaphors; its second fascicle says: "Just as a great treasury, so too is the arising of the mind associated with the dānapāramitā, because its bestowal of wealth is also inexhaustible." That text takes the meaning of containing and inexhaustible function; here the arising of the bodhicitta should be distinguished, briefly as explained before. Furthermore, the *Sūtrālaṅkāra* says: "What is the root of this bodhicitta? What is its support?" and so forth, having eleven questions: It takes mahākaruṇā as its root; it takes benefiting beings as its support; it takes the Mahāyāna Dharma as what is trusted; it takes the knowledge of all aspects (sarvākārajñatā) as its cognitive object, because it seeks that; it takes superior desire as its vehicle, because it aspires to the unexcelled vehicle; it takes great protection as its abiding place, because it abides in the bodhisattva precepts; it takes receiving obstructions as obstacles, because of generating thoughts of other vehicles; it takes increase as its merit; it takes merit and wisdom as its intrinsic nature; it takes practicing the pāramitās as its definitive emergence; and it takes completion of the stages as its ultimate end, because from stage to stage it exerts diligent upāya, being associated with each. Based on this text of the reply, one can know the eleven questions; this "benefiting sentient beings" is the second meaning. Depending on this, cultivation is achieved, so it takes benefiting beings as its support.