[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明經文句](https://indike.org/pramana/in.bauddha.taisho.1785) › 1.13 # 金光明經文句 1.13 金光明經文句 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1785.1.13) 言敘述序者，敘後十七品。初五行敘〈壽量品〉為三：初兩行敘果德、次一行敘懷疑、次兩行敘斷疑，細作可尋。次一行半敘〈懺悔品〉破惡生善之意（云云）。次一行半敘〈讚歎品〉生善破惡（云云）。次六行敘〈空品〉破惡中破三障惡（云云）。從「護世四王」下是敘，其品可解。大辯者是敘其品，尼連鬼母是敘〈功德天品〉，同是女天故。地神是敘其品，大梵三十三天是敘〈散脂品〉。散脂是將、梵釋是主，敘主即得臣將也。緊那羅等是其領，敘其領得其管也。「我今所說諸佛祕密」者，是敘〈正論〉、〈善集〉兩品，說世祕密可以治國、出世祕密可以詣道，故知敘兩品也。「若得聞經」去是敘〈鬼神品〉。〈鬼神品〉中純明聽法功德，為八部所護（云云）。「著淨衣服」下兩行敘〈授記品〉。三大士、十千天淨心殷重淨若虛空，故獲授記也。「若得聽聞」下敘〈除病〉、〈流水〉等品。聞名服藥悉得病除，則是善得人身；復能修行布施福業，是善得人道；魚聞佛名，善得天身天道。即此意也。「正命」是敘〈捨身品〉。虎飱血肉即得解脫，豈非正命也。「若聞懺悔」下一行敘〈讚佛品〉。佛有三世，諸菩薩多是先佛即過去佛也，又是未來佛也。為此菩薩所讚，即為佛所讚也。敘述之意止可彷彿，不得薳自分明（云云）。問：誰作敘述？舊云集經者。若爾，是論非經，又乖經文，文云「我今當說」。或云是信相。若爾，信相已能玄敘，何事致疑？又非集經者，那忽作序？師云：是佛自作。難者言：若爾，便是正經，那得稱序？此無所妨。菩薩尚能安禪合掌說千萬偈，況如來口密神力赴機，何所不為？文云「我今當說懺悔等法」，此是明證。《大品》中化佛說六波羅蜜，亦得稱序，此其例也。 > Regarding the narrative preface: it narrates the subsequent seventeen chapters. The initial five lines narrate the Chapter on the Span of Life in three parts: the first two lines narrate the virtues of the fruit; the next one line narrates conceiving doubt; the next two lines narrate severing doubt; if detailed, this can be traced. The next line and a half narrates the intention of destroying evil and producing good in the Chapter on Confession (and so forth). The next line and a half narrates producing good and destroying evil in the Chapter on Praise (and so forth). The next six lines narrate the destruction of evil among which is the destruction of the evils of the three obstacles in the Chapter on Emptiness (and so forth). From "The Four World-Protecting Kings" downward is the narration, and its chapter can be understood. "Great Eloquence" (Sarasvatī) narrates its chapter; "Nīlan / Hārītī, mother of demons" narrates the Chapter on the Goddess of Merit (Śrīmahādevī), because both are goddesses. "Earth Deity" (Dṛḍhā) narrates its chapter; "Mahābrahmā and the gods of the Trāyastriṃśa" narrates the Chapter on Saṃjñāya: Saṃjñāya is the general, and Brahmā and Śakra are the masters; by narrating the masters, the ministers and generals are included. The kiṃnaras and others are their subordinates; by narrating the subordinates, their jurisdiction is included. "What I now proclaim, the secrets of the Buddhas" narrates the two chapters, Correct Treatise and Good Assembly: proclaiming mundane secrets can govern a state, and supramundane secrets can lead to the Way; hence we know two chapters are narrated. "If one is able to hear the sūtra" onwards narrates the Chapter on Ghosts and Spirits: the Chapter on Ghosts and Spirits purely clarifies the merit of listening to the Dharma, being protected by the eight classes (and so forth). Below "wearing clean garments," two lines narrate the Chapter on Bestowal of Prophecy (Vyākaraṇa): the three Mahāsattvas and ten thousand devas have pure, earnest minds as clean as space, and therefore obtain prophecy. Below "if one can hear," it narrates chapters such as Eradication of Illness and Jalavāhana: hearing the name and taking medicine completely eliminates illness, which is to well attain a human body; furthermore, being able to cultivate the meritorious karma of generosity is to well attain the human path; when the fish heard the Buddha's name, they well attained heavenly bodies and the heavenly path; this is precisely the meaning. "Right livelihood" narrates the Chapter on the Relinquishing of the Body: when the tigress consumed the flesh and blood, they immediately attained liberation; how could this not be right livelihood? Below "if one hears confession," one line narrates the Chapter on Praising the Buddha: Buddhas exist throughout the three periods of time; the bodhisattvas are mostly previous Buddhas—that is, Buddhas of the past—and also Buddhas of the future; being praised by these bodhisattvas is to be praised by the Buddhas. The intention of the narration can only be adumbrated; it cannot be differentiated with absolute clarity (and so forth). Question: Who composed the narration? Former masters said it was the compiler of the sūtra. If so, it would be a treatise and not a sūtra; furthermore, it contradicts the sūtra text, for the text states: "I shall now proclaim." Others say it was Ruciraketu. If so, Ruciraketu could already profoundly narrate it; on what matter would he raise doubt? Moreover, he was not the compiler of the sūtra; how could he suddenly compose a preface? The Master says: It was composed by the Buddha himself. The challenger says: If so, then it is the primary sūtra; how could it be termed a preface? This poses no impediment: bodhisattvas are still able to expound thousands of myriads of verses while peacefully in dhyāna with palms joined; how much more so the secret verbal action and spiritual power of the Tathāgata responding to capacities—what could he not do? The text states, "I shall now proclaim dharmas such as confession"; this is clear proof. In the Pañcaviṃśatisāhasrikā, the transformed Buddha expounded the six pāramitās and this could also be termed a preface; this is an example of it. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1785.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1785.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1785.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.1.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.1.13](https://indike.org/pramana/in.bauddha.taisho.1785.1.13) · Pramāṇa