---
title: "金光明經文句新記 · 釋善集品第十二"
description: "宋代僧人从义所撰《金光明经文句新记》是对天台宗智顗大师《金光明经文句》的注疏。本书以天台教观体系深入阐释《金光明经》的义理，涵盖法性思想、忏悔法门及护国护法理念。其内容兼具宗教实践与哲学思辨，反映了宋代天台宗对经典的继承与发展。该注疏不仅有助于理解经文深意，更在天台典籍中占有重要地位，是研究《金光明经》及宋代佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwvvlrj01wpik04gmsy28zc"
---

### 釋善集品

> Chapter on the Collection of Goodness

初釋品題，為二：初正釋，又為二：初約六度正釋，又為二：初正釋，又為二：初別約檀智二度釋。涯五佳切，水際也。又魚羈切，水畔也。次檀智下例餘度亦然。從行下次結名。此六下次約四悉結成，又為二：初結六度成四悉。從此下次結四悉以立名。次此品下對前辨異。注云云者，世間正見感動天地，如上已明。出世正見感動賢聖，如下具說。天前正論非無出世，今此善集非無世間，故前文云正名為聖。聖有二種：一者世聖，二出世聖。論名覈實：一覈事實，二覈理實。

> First, we explain the title of this chapter, dividing it into two parts. First, the main explanation, further divided into two parts. First, the main explanation begins through the six perfections, further divided into two parts. First, the main explanation proper, further divided into two parts. First, we explain using the specific examples of generosity and wisdom. The character 涯 (\*ya\*), pronounced \*wǔ jiā qiē\*, means "water's edge." It can also be pronounced \*yú jī qiē\*, meaning "riverbank." Second, from the example of generosity and wisdom onward, it is understood that the other perfections follow the same pattern. Third, from the word "practice" onward, we summarize the name of the chapter. Fourth, the six \[perfections\] are then explained through the four guiding principles, further divided into two parts. First, we explain how the six perfections embody the four guiding principles. Then, from this point onward, we conclude by showing how the four guiding principles establish the chapter's name. Second, from the phrase "this chapter" onward, we distinguish this chapter from the previous one. The annotation "clouds say" explains that the worldly right view can move heaven and earth, as already clarified above. The transcendent right view can move sages and saints, as will be explained in detail below. The previous chapter on right views did not completely exclude transcendent aspects, and now this chapter on "Good Accumulation" does not completely exclude worldly aspects. Therefore, the previous text stated that "right" is ultimately named "holy." There are two types of holy: worldly holy and transcendent holy. The treatise defines "essence" in two ways: first, it examines the essence of phenomena; second, it examines the essence of principle.

文為二下，次釋品。文為二：初分文，次釋義。又為二：初長行，次從偈有下釋偈說。文為二：初正釋。又為二：初分文，次釋義。文為二：初通明因地行檀。捨珍寶者，施外財也。捨身命者，捨妻子等外身也，捨自己內身也，內外並捨方得名為捨身命也。次釋別明善集施財施法。文為二：初標科，次從一六行下隨釋。文為六：初釋明事本，次釋聖王請法，三釋尊者宣揚。經云廁者雜也，填者塞也，繒疾陵切帛之總名也，娑羅此云堅固也。合掌禮座者，準大論中凡欲說法必須禮座灑水散華，庶幾後德仰順聖模，如或直登必乖法式，故不可引淨名會中聲聞禮座而致誚□□。曼陀羅此云適意也，曼殊沙此云柔輭也，亦云小大白小大赤也。四釋輪王行施。經云熈怡者悅樂也，璝公回切正作瑰，亦作瓖，石次玉也。琦玉色也，又琦瑋珍琦也。瑋禹鬼以貴二切耳璫多郎切，穿耳施珠也。耳應作珥仁志切，珠在耳也。五釋結會古今，六釋引因果以證以勸。

> The following text consists of two parts. The second part explains the chapter. These two parts are further divided: first, a structural outline of the text, and second, an explanation of the meaning. This is again divided into two: first, a prose passage, and second, an explanation of the verses beginning with "from the verse onward." The text is then divided into two: first, the main explanation. This is again divided into two: first, the structural outline, and second, the meaning. The explanation consists of two parts: first, a general discussion of the practice of generosity (dana) while on the bodhisattva path. "Abandoning precious treasures" refers to giving away external wealth. "Abandoning body and life" refers to giving away one's wife, children, and other external extensions of the body, as well as one's own internal physical body. Only when both internal and external are given up can it truly be called "abandoning body and life." Next, a clarification of the specific skillful accumulation of material and Dharma gifts. This text consists of two parts: first, the outline headings, and second, a detailed explanation beginning with "from the six lines onward." The explanation has six sections: first, explaining the basis of the events; second, explaining the holy king's request for the Dharma; third, explaining the venerable one's proclamation. The sutra says "toilet" means mixed, "fill" means to block. "Zeng" is a general term for silk fabrics (pronounced \*jí líng qiè\*). "Sala" here means firm and solid. "Placing palms together and bowing to the seat": According to the Great Treatise (Mahaprajnaparamita Shastra), whenever one is about to teach the Dharma, one must bow to the seat, sprinkle water, and scatter flowers. In hoping that later virtuous ones will respectfully follow the holy model, if one directly ascends without this, it will inevitably violate the Dharma-style. Therefore, it cannot be said that one may cite the incident of the Hearers (Shravakas) in the Vimalakirti assembly bowing to the seat and thus avoid criticism \[...\]. "Mandara" here means pleasing to the mind. "Manjushaka" here means soft and pliable; it also means small large white and small large red. Fourth: explaining the practice of generosity by the Wheel-Turning King. The sutra says "delight" means joy and happiness. "Gui" is correctly written as "gui" (pronounced \*gōng huí qiè\*), also written as "gui," meaning a stone second only to jade. "Qi" refers to jade color, also meaning precious and rare jade. "Wei" (pronounced \*yǔ guǐ yǐ guì èr qiè\*) refers to earrings (pronounced \*duō láng qiè\*), which are beads worn through the ear for piercing. The ear should properly be written as "ear ornament" (pronounced \*rén zhì qiè\*), meaning beads worn in the ear. Fifth: explaining the conclusion linking past and present. Sixth: explaining the quoting of cause and effect for verification and encouragement.

次就此下明善集之本。前文既示正論之本，故今乃明善集之本。於中為三：初就六度善集波羅蜜金者，此如前，以波羅蜜是第一義，悉以第一義是所證理，即是法性以為金也。般若是智，五度屬福，故對光明也。次就寶冥者，窟屬所依，即是法性以為金也。滿月智圓，讀誦外用，故對光明耳。三就二人者，欲知智在說，故以說為光也。

> Now, regarding the section below, we will explain the foundation of the accumulation of goodness. Since the previous passage discussed the foundation of the correct teachings, this passage now clarifies the foundation of the accumulation of goodness. This is divided into three parts: First, regarding the accumulation of goodness through the Six Perfections as the "golden" perfection: as mentioned earlier, "perfection" refers to the ultimate truth, which is the principle realized. This is the foundational nature of reality, considered the "gold." Wisdom is the intellect, while the other five perfections belong to the domain of merit; thus, wisdom is paired with light. Second, regarding the "treasure" and "darkness": the "cave" represents the basis of reliance, which is the foundational nature of reality, considered the "gold." The "full moon" represents complete wisdom, and "recitation" represents external application; thus, they are paired with light. Third, regarding the two individuals: to understand wisdom, one must see it expressed in speech. Therefore, speech is considered the light.