[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) › 2.10 # 金光明經文句 2.10 金光明經文句 2.10 - **Language:** Classical Chinese ### [2.10](https://indike.org/pramana/in.bauddha.taisho.1785.2.10) 從「王舍城」下是第三疑念序。文為二：一出人、二明疑。出人為四：一出處、二明位、三出名、四歎德。處如文。菩薩者，菩名道、薩名心，自行此道復能化人，故言摩訶薩，依勝行立勝位也。信相者，信家之相在似道中，別判三十心，圓判鐵輪位。下文云「見有一人似婆羅門，以枹擊鼓。」鼓是法身，擊是機動。似位機興，知非真擊。又真似之位，地地相隨無位不有。如普賢修普賢行滿，位隣尊極，此似則高。信相稱似道者，未敢判其高下也。難者言，若同普賢言似者，何故有疑？此亦非妨。菩薩為疑者，作發起人爾。又佛地未了，疑無所嫌。《法華》中補處彌勒亦復懷疑，《大集》中有生疑菩薩。於菩提未了，菩提為我作名，名為生疑。難者言，見諦已斷疑，十地云何疑？答言：見諦斷通疑，十地有別疑也。觀解者，心王名王，五陰名舍。觀此五陰空寂，空寂即涅槃，涅槃能防非禦敵，呼之為城。初心後心常觀涅槃行道，故是住處也。歎德文為二：外供養佛、內種善根。此菩薩植善既深，多值諸佛，作高位解釋，亦應無媿色（云云）。供養有二義：一財供養，可解；二法供養。佛說百千法門，隨而修學，名法供養。觀心解者，一念覺了心名為佛。無量功德心資此覺心令轉明淨，名供養佛。如膏資火、如食益身、如禪發慧，皆供養義也。種善根者，法性名地，觀法性智名種子，常以觀觀名下種，久習不退名種久，五善根生名增長。增長由風動日照雨潤，漸增茂好。風譬佛身輪，日譬佛意輪，雨譬佛口輪，值佛三事，能大利益。《楞嚴》「般若若增，法性轉顯。法性若顯，定慧倍明。」植種值佛，二義相成，舉此一雙歎菩薩德也。 > From 'Rājagṛha' onward is the third \[part\], the preface concerning doubts and thoughts. The text has two parts: first, identifying the person; second, clarifying the doubt. Identifying the person has four parts: first, identifying the place; second, clarifying the stage; third, stating the name; fourth, praising the virtues. The place is as in the text. As for 'bodhisattva': bodhi is called the Path, and sattva is called the mind; practicing this Path oneself and also being able to transform others, one is therefore called a mahāsattva, establishing a superior stage based on superior practice. As for 'Ruciraketu' (Faith-Mark): the mark of the family of faith is in the path of semblance; under the distinctive \[teaching\] he is judged to be at the thirty minds, while under the perfect \[teaching\] he is judged to be at the iron-wheel stage. The text below says: 'He saw a person resembling a brāhmaṇa striking a drum with a mallet.' The drum is the dharma-body, and the striking is the stirring of capacity. When capacity arises at the stage of semblance, one knows it is not a genuine striking. Furthermore, stages of reality and semblance follow each other ground by ground, and there is no stage that lacks them. For example, when Samantabhadra's cultivation of Samantabhadra's practices is fulfilled, his stage borders the supreme pinnacle; this semblance is then high. As for Ruciraketu being called \[at\] the path of semblance, one does not venture to judge whether it is high or low. An objector says: 'If he is said to be semblance like Samantabhadra, why does he have doubt?' This is also no impediment. The bodhisattva merely acts as an instigator on behalf of those who doubt. Furthermore, as long as the Buddha-stage is not yet fully realized, there is nothing objectionable about doubt. In the Lotus Sūtra, Maitreya, who is in the stage of succession, also harboured doubt; in the Mahāsaṃnipāta, there is a bodhisattva named Doubts Arising. When bodhi is not yet fully realized, bodhi makes a name for me, calling me Doubts Arising. An objector says: 'Upon seeing the truths, doubt is already severed; how could there be doubt on the ten stages?' The answer is: seeing the truths severs common doubts, but on the ten stages there are distinctive doubts. As for the contemplative interpretation: the mind-king is called 'king', and the five aggregates are called 'dwelling' (gṛha). Contemplating these five aggregates as empty and tranquil, emptiness and tranquility are nirvāṇa; nirvāṇa can ward off wrongdoing and defend against enemies, so it is called a 'citadel' (rāja-gṛha). Practicing the Path while constantly contemplating nirvāṇa in the initial mind and subsequent minds, it is therefore the dwelling place. The text praising his virtues has two parts: externally making offerings to Buddhas, and internally planting good roots. Since this bodhisattva planted good roots deeply and encountered many Buddhas, interpreting him as being of a high stage should also cause no embarrassment. 'Making offerings' has two meanings: first, offerings of material goods, which is easily understood; second, offerings of Dharma. The Buddha preached hundreds of thousands of Dharma-gates; practicing and learning according to them is called the offering of Dharma. In terms of the contemplation of the mind: a single thought of an awakened mind is called 'Buddha'. Minds of boundless meritorious virtues supporting this awakened mind to make it ever more bright and pure is called 'making offerings to the Buddha'. Just as oil fuels fire, food nourishes the body, and dhyāna produces wisdom, these are all the meaning of making offerings. As for 'planting good roots': dharmatā is called the earth; the wisdom that contemplates the dharmatā is called the seed; constantly using contemplation to contemplate is called sowing the seed; long practice without regression is called planting for a long time; and the arising of the five good roots is called growth. Growth relies on being moved by wind, illuminated by the sun, and moistened by rain, gradually becoming more luxuriant and fine. The wind is an analogy for the Buddha's body wheel, the sun is an analogy for the Buddha's mind wheel, and the rain is an analogy for the Buddha's speech wheel; encountering these three activities of the Buddha brings great benefit. The Śūraṅgama says: 'If prajñā increases, the dharmatā becomes increasingly revealed. If the dharmatā is revealed, concentration and wisdom become doubly clear.' Planting seeds and encountering Buddhas—these two meanings complement each other; citing this pair praises the virtues of the bodhisattva. > — English (machine translation) (machine translation) - [Previous: 2.9](https://indike.org/pramana/in.bauddha.taisho.1785.2.9) - [Next: 2.11](https://indike.org/pramana/in.bauddha.taisho.1785.2.11) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1785.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.2.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.2.10](https://indike.org/pramana/in.bauddha.taisho.1785.2.10) · Pramāṇa