金光明經文句 2.11

2.11

從「是信相」下，正明疑念序。又為二：初疑之由、次正生疑。由有遠近，遠由三月唱入涅槃、近由敘述，若有聞者則能思惟無上之義。又云：由乎本誓，擊動生疑。何因何緣者，通論三種皆名因。而此文既略，緣了相資共能顯正，正當於因、緣了當緣，正因常恒壽命無量，緣能顯理境常智亦常。此因此緣皆非八十之因緣？今方八十，是何因何緣？是故生疑也。方八十者，世壽有三品，下方四十、中方八十、上方百二十。下方少夭，上方太老，中方不少不老表常。又十二因緣第八名愛支，八十滅者，表愛已盡，入有餘無餘涅槃。愛盡無縛表我，涅槃表樂。又中方表中道，佛樂中道，中道表淨。為此義故，方八十年也。信相不作此解，是故生疑何因何緣也。從「復更念言」下，是正生疑。如佛所說者，此執教疑理。教詮止行二善，感壽則長。佛昔行因甚多，而今果壽極少，理教相違，不能不惑。若無此理，教為虛設；若其必然，長壽安在？是為執理而惑教也。有二因緣者，與前為異。前合止行同是緣了，今就止行自作因緣。十善中一一善皆具止行，不殺是止善、放生是行善，不盜是止善、施食是行善。今經舉不殺家之止善、不盜家之行善，互舉一邊共明止行。若備論者，一一皆有止行，止之與行須明也。今就一一各有因緣。夫命是眾生之所共惜，奪而害之居然大苦，宥而放之則為快樂。慈心是因，不畜殺具是緣，此是止善因緣也。夫食是依報，得之則命存，失之則壽殞。施心是因，施具是緣，此行善因緣也。不殺一條既爾，乃至不邪見亦復如是，總有止行二十善、四十因緣，此等因緣俱感長壽。佛之止行二善累高於山、積厚於地，云何今日八十而終？此約因果一途論止行二善，但作此解於義未允，今當更說。人天之因，以五戒十善，名之為命。三乘行人，以智慧為命。魔名殺者，若遮奪此事，即是斷人天命，若不遮奪名為止善，方便勸修名為行善。若破壞三藏法，名殺二乘人命，若不毀傷名為止善，方便勸修名為行善。若毀訾事檀乃至毀訾世智名斷六度菩薩命，若不障礙名為止善，方便勸修名為行善。若修體法斷貪恚癡是二乘命，若障不令修名斷二乘命，若不障者名為止善，方便勸修名為行善。非撥體空則斷通教菩薩命，若不障者即是止善，方便勸修即是行善。若毀訾漸次是斷別教菩薩命，不作障礙即是止善，方便勸修即是行善。若誹謗圓融即斷圓教菩薩命亦斷佛命，若不留難即是止善，方便勸修即是行善。圓人非但不壞諸法而隨一相，即殺諸法而隨一相，如仙豫大王害五百之短命、施十劫之長齡，如佛斷一切煩惱及習一切無有餘，此皆言逆而理順，非小行者所行。如上所論，一一法皆有止行二善，一一善皆有因緣。若得此意，歷諸法門浩然若海。故《大經》云「行檀波羅蜜得壽命長，菩薩行檀則施眾生無量壽命，乃至行般若得壽命長，菩薩行般若則施眾生無量壽命。」即其義也。而我世尊行無不圓、果無不滿，云何今日方八十年？次明施食者，百味甘漿等，依報食也。身肉骨髓者，正報食也。此皆事中施食爾。經言法食。法食者，世間法味、出世間法味、出世間上上法味。菩薩能為一切眾生作大施主，令未發心者迴邪入正，已入正者增長萌芽，如陰陽養卉、如父母鞠子多積繒綿令墮地不痛，授以五戒十善。已持五戒者，說三界火猛多所燒害、讚歎三乘無繫解脫。已入證者，毀訾小乘敗種焦穀，讚歎菩薩所行之道。設飢國人大王之膳，煩惱為薪、智慧為火，以是因緣成涅槃食，令諸弟子皆悉甘嗜。如是等一切法門悉名法食。一一法皆具止行二善，一一善具因具緣，此諸因緣感長壽果。而我世尊行無不圓、果無不滿，云何今日方八十年？觀心不殺者，無明為父、貪愛為母，若斷此者即成逆害。但觀無明即是明、愛即是淨，體達能所皆如虛空，是為止善。觀諸心數亦復如是，是名行善。能如是觀，獲得金剛常住之壽也。己身骨髓血肉者，此彼相望此為己身，智慧推之非己身也。如王子飼虎、尸毘貿鴿，皆捨父母遺體，非捨己身。己身者，法性實相是也。《釋論》云「持戒為皮、禪定為血、智慧為骨、微妙善心為髓。」為他說戒，戒能遮罪修福，無相最上。非持非犯尸波羅蜜者，是施己皮也。說諸禪定神通變化，不起滅定現諸威儀者，是施己血也。說無著妙慧，非智非愚亡泯清淨，終日說終日無說，其所說法皆悉到於一切智地者，是施己骨也。檀忍等，應是肉也。說甚深法性、諸佛行處不一不二，言語道斷心行處滅微妙中道者，是施己髓也。將此充足飢餓眾生，況餘飲食。餘飲食者，即是人天二乘戒皮，定血，慧骨，真諦之髓爾。《法華》云「於餘深法中，示教利喜者」，即其義也。如來往昔隨他意說無量無邊，隨自意說亦無量無邊，皆是長壽因緣，云何今日方八十歲也？從「大士如是至心念佛思是義時」，此一句結前開後。至心者，徹到心源、盡心實際，故言至心。觀心既然，觀佛亦爾，故言念佛。念佛不殺、施食與法性虛空等，如此之壽不應短也。是為結前。開後者，由作此觀，機動瑞興，故言開後也。

From "This Ruciraketu" downward is the section correctly explaining the preface of doubtful thoughts. This again has two parts: first, the origin of the doubt; second, the actual arising of the doubt. The origin has both distant and proximate [aspects]: the distant derives from the announcement of entering nirvāṇa in three months; the proximate derives from the narration that whoever hears this can contemplate the supreme meaning. It is also said that it is due to original vows that he is stimulated to give rise to doubt. As for "by what cause and by what condition", generally speaking, all three kinds are called causes. Yet as this text is abridged, the conditioning [cause] and revealing [cause] assist each other, and together they are able to manifest the direct [cause]: the direct corresponds to the cause, while the conditioning and revealing correspond to the conditions. The direct cause is eternal, and its life span is immeasurable; the conditions can manifest the principle: the objective realm is eternal, and wisdom is also eternal. Neither this cause nor these conditions are the cause and condition for eighty [years of life]. Now being only eighty—by what cause and by what condition is this? Therefore, doubt arose. As for "only eighty": worldly life spans have three grades—the lowest grade is forty, the middle grade is eighty, and the highest grade is one hundred and twenty. The lowest grade is too youthful and premature, the highest grade is too old, and the middle grade is neither youthful nor old, symbolizing the eternal. Furthermore, in the twelve links of dependent origination, the eighth is named the link of craving; extinguishing at eighty symbolizes that craving has already been exhausted, entering into nirvāṇa with residue and without residue. The exhaustion of craving without bondage symbolizes the Self; nirvāṇa symbolizes Bliss. Moreover, the middle grade symbolizes the Middle Way; the Buddha takes joy in the Middle Way, and the Middle Way symbolizes Purity. It is for this meaning that it is only eighty years. Ruciraketu did not make this interpretation; therefore, he gave rise to doubt: by what cause and by what condition? From "He further thought" downward is the actual arising of doubt. As for "As spoken by the Buddha": here, grasping the teaching, he doubts the principle. The teaching explains the two types of goodness—refraining and practicing—which bring about a long life span. In the past, the Buddha practiced an immense number of causes, yet now the resultant life span is exceedingly short; principle and teaching contradict each other, so one cannot fail to be bewildered. If this principle does not exist, the teaching was set forth in vain; if it is necessarily so, where is the long life span? This is grasping the principle and being bewildered about the teaching. As for "having two causes and conditions": this is different from before. Previously, refraining and practicing were combined together as the conditioning and revealing [causes]; now, taking refraining and practicing, they themselves form cause and condition. Within the ten good actions, each single good possesses both refraining and practicing: non-killing is the good of refraining, and releasing life is the good of practicing; non-stealing is the good of refraining, and giving food is the good of practicing. Now the sūtra cites the good of refraining belonging to non-killing, and the good of practicing belonging to non-stealing; citing one side of each, they jointly clarify refraining and practicing. If discussed fully, each possesses both refraining and practicing; refraining and practicing must both be made clear. Now, taking each individually, each has its own cause and condition. Life is that which all sentient beings cherish in common; taking it away and harming it is obviously great suffering, while pardoning and releasing it is happiness. The compassionate mind is the cause, and not keeping instruments of killing is the condition: this is the cause and condition of the good of refraining. Food is circumstantial retribution: if one obtains it, life is preserved; if one loses it, life is destroyed. The mind of giving is the cause, and the implements of giving are the condition: this is the cause and condition of the good of practicing. The single item of non-killing being so, it is likewise so up to non-wrong view: in all, there are twenty goods of refraining and practicing, and forty causes and conditions; such causes and conditions all bring about a long life span. The Buddha's two goods of refraining and practicing piled higher than mountains and accumulated thicker than the earth; why today should he come to an end at eighty? This discusses the two goods of refraining and practicing according to the single approach of cause and effect, but to make only this interpretation is not yet adequate in meaning; now I shall explain further. For the causes of humans and devas, the five precepts and ten good actions are called their life. For practitioners of the three vehicles, wisdom is their life. Māra is called "the killer"; if one obstructs and robs them of these matters, this is severing the life of humans and devas; if one does not obstruct or rob, it is called the good of refraining; if one uses skillful means to encourage their cultivation, it is called the good of practicing. If one ruins the Tripiṭaka Dharma, it is called killing the life of people of the two vehicles; if one does not harm it, it is called the good of refraining; if one uses skillful means to encourage its cultivation, it is called the good of practicing. If one reviles phenomenal giving or even reviles worldly wisdom, it is called severing the life of bodhisattvas of the six perfections; if one does not obstruct it, it is called the good of refraining; if one uses skillful means to encourage its cultivation, it is called the good of practicing. If cultivating the emptiness of dharmas to sever greed, anger, and delusion is the life of the two vehicles, then obstructing and not letting them cultivate it is called severing the life of the two vehicles; if one does not obstruct it, it is called the good of refraining; if one uses skillful means to encourage its cultivation, it is called the good of practicing. Denying and slandering identity-with-emptiness severs the life of bodhisattvas of the common teaching; if one does not obstruct it, this is the good of refraining; if one uses skillful means to encourage its cultivation, this is the good of practicing. If one reviles gradual progression, it severs the life of bodhisattvas of the distinctive teaching; not creating obstacles is the good of refraining; using skillful means to encourage its cultivation is the good of practicing. If one slanders perfect interpenetration, it severs the life of bodhisattvas of the perfect teaching and also severs the Buddha's life; if one does not place difficulties, this is the good of refraining; using skillful means to encourage its cultivation is the good of practicing. The person of the perfect [teaching] not only does not destroy all dharmas but accords with the single mark; precisely by killing all dharmas, he accords with the single mark—just as King Senyo took the short lives of five hundred [Brahmins] and bestowed on them a long life of ten kalpas, and just as the Buddha severed all defilements and their residual propensities with nothing remaining. These are all cases where the words are contrary but the principle is compliant; they are not what practitioners of the small [vehicles] can practice. As discussed above, every single dharma possesses the two goods of refraining and practicing, and every single good possesses cause and condition. If one grasps this meaning, traversing through the Dharma gates is vast as the ocean. Thus the Mahā[parinirvāṇa]-sūtra says: "Practicing dāna-pāramitā brings about a long life span; when a bodhisattva practices dāna, he bestows immeasurable life span on sentient beings... up to: practicing prajñā brings about a long life span; when a bodhisattva practices prajñā, he bestows immeasurable life span on sentient beings." Such is this meaning. Yet our World-Honoured One's practice was completely fulfilled and his fruit was completely perfected; why today is he only eighty years old? Next, clarifying the giving of food: delicious broths of a hundred flavors and the like are the food of circumstantial retribution. Bodily flesh, bones, and marrow are the food of direct retribution. These are all merely giving of food in phenomenal terms. The sūtra speaks of Dharma-food. As for Dharma-food: there is the worldly taste of Dharma, the world-transcending taste of Dharma, and the supreme world-transcending taste of Dharma. A bodhisattva is able to act as a great donor for all sentient beings, causing those who have not yet generated the mind to turn from the heterodox and enter the orthodox, and causing those who have already entered the orthodox to increase their sprouts—just as yin and yang nourish plants, and just as parents rear children, accumulating abundant silk and cotton so that when they fall to the ground they feel no pain—conferring upon them the five precepts and ten good actions. To those who already uphold the five precepts, he explains that the fires of the triple realm are fierce and cause much burning and harm, praising the unattached liberation of the three vehicles. To those who have already attained realization, he reviles the small vehicle as ruined seeds and scorched grain, praising the path practiced by bodhisattvas. Preparing a feast fit for a great king for the people of a famished state, defilements serve as firewood and wisdom serves as fire; through these causes and conditions, the food of nirvāṇa is prepared, causing all disciples to find it completely sweet and delicious. All such Dharma gates are called Dharma-food. Every single dharma is endowed with the two goods of refraining and practicing, and every single good is endowed with cause and condition; these causes and conditions bring about the fruit of a long life span. Yet our World-Honoured One's practice was completely fulfilled and his fruit was completely perfected; why today is he only eighty years old? Contemplating the mind regarding non-killing: ignorance is the father, and craving is the mother; if one severs these, it constitutes patricide and matricide. Simply contemplating that ignorance is itself luminescence and craving is itself purity, fundamentally realizing that both subject and object are like empty space—this is the good of refraining. Contemplating all mental factors likewise—this is named the good of practicing. Being able to contemplate thus, one attains a vajra-like, permanently abiding life span. As for one's own bones, marrow, blood, and flesh: looking from this to that, this is one's own body; when examined with wisdom, it is not one's own body. Like the prince feeding the tigress and Śibi trading for the dove, both gave up the bodies left behind by their parents, not giving up their own true body. One's own body is the true mark of dharmatā. The Mahāprajñāpāramitopadeśa says: "Upholding precepts is the skin, dhyāna-concentration is the blood, wisdom is the bones, and the subtle, wondrous good mind is the marrow." Explaining the precepts to others: precepts can prevent transgressions and cultivate merit; being signless is the highest. The śīla-pāramitā of neither upholding nor violating is the giving of one's own skin. Explaining the various dhyāna-concentrations, supernormal powers, and transformations, not arising from the concentration of cessation yet manifesting all comportments, is the giving of one's own blood. Explaining non-attached wondrous wisdom, which is neither wise nor foolish, extinguished and pure, speaking all day without speaking all day, whose preached dharmas all reach the stage of omniscient wisdom, is the giving of one's own bones. Dāna, kṣānti, and the like should be the flesh. Explaining the profound dharmatā, the realm traversed by all buddhas, which is neither one nor two, where the path of language is cut off and the workings of the mind are extinguished—the subtle and wondrous Middle Way—is the giving of one's own marrow. Using this to satisfy hungry sentient beings, how much more so with the remaining food and drink! The remaining food and drink are just the precept-skin, concentration-blood, and wisdom-bones of humans, devas, and the two vehicles, and the marrow of the absolute truth. In the Lotus Sūtra, "Among the other profound dharmas, demonstrating, teaching, benefiting, and rejoicing" expresses this meaning. In the past, the Tathāgata's teachings in accordance with others' minds were immeasurable and boundless, and his teachings in accordance with his own mind were also immeasurable and boundless, all of which are causes and conditions for a long life span; why today is he only eighty years old? From "When the Mahāsattva thus single-mindedly was mindful of the Buddha and contemplated this meaning": this single sentence concludes what preceded and opens what follows. As for "single-mindedly": penetrating through to the source of the mind and exhausting the ultimate limit of the mind, hence it is said "single-mindedly". Contemplation of the mind being thus, contemplating the Buddha is also like this; hence it is said "mindful of the Buddha". Being mindful of the Buddha's non-killing and giving of food as equal to dharmatā and empty space, such a life span ought not to be short. This is concluding what preceded. As for opening what follows: because of making this contemplation, the capacity was stirred and auspicious signs arose; hence it is said to open what follows.