金光明經玄義 2.8

2.8

Next is the contemplation of the path of karma. As the *Vimalakīrti-nirdeśa* says: 'Lifting the foot and lowering the foot, there is nowhere that is not the bodhimanda, fully endowed with all buddhadharmas.' When contemplating the lifting of the foot: Is it the karma that lifts? Is it the agent of karma that lifts? Do karma and the agent of karma lift together? Or is it lifted apart from karma and the agent of karma? If karma lifts, it is unrelated to the agent of karma. If the agent of karma lifts, it is unrelated to karma. Since neither individually lifts, there is no lifting in combination either. Since there is no lifting in combination, how could there be lifting apart from them? Since lifting the foot does not exist, lowering the foot does not exist either. Contemplating walking being thus, standing, sitting, lying down, speaking, and physical actions are also like this. This is contemplating the real mark of karma, which is named 'gold'; this contemplative wisdom is named 'light'; the complete quiescence of mental factors during all deportments is named 'radiance.' This is discerning Suvarṇaprabhāsa through the three paths. Now, whoever possesses a mind is fully endowed with the Suvarṇaprabhāsa of the dharma-realm and dharmatā. Being able to understand it in this way is merely the Suvarṇaprabhāsa of verbal designation. Constantly relying on this contemplation, thought after thought without cessation, mind after mind in succession, is the Suvarṇaprabhāsa of contemplative practice. If it is hazy and obscured, as though peering through fine gauze without yet achieving distinct clarity—seen when closing the eyes, but lost when opening the eyes—this is the Suvarṇaprabhāsa of resemblance. If it is clearly and distinctly apparent, seen equally whether the eyes are closed or open, this is the Suvarṇaprabhāsa of partial realization. If the fruit of wondrous enlightenment is perfected and ultimately lucid, it is named the Suvarṇaprabhāsa of ultimate realization.