金光明經文句 3.9.1

3.9.1

從「見有一人」下，是第二夢見擊鼓。 文為三：一見擊鼓、二出大音聲、三聲所詮辯。 鼓是法身，擊是機智，婆羅門是淨行，似是隣真。 隣真之人以似解之淨智和會法身，甘露相應滅苦生樂。 鼓是法身，枹鼓合是報身，擊出是應身，聲所詮辯是法界大用，起教利益眾生。 從「時信相菩薩」下，是第二覺已說見聞。 文為四：一往佛所、二與緣俱、三伸敬、四述夢。 夢者，入法門為夜夢，出法門如過夜至旦。 又三十心惑障未遣故如夢，登地斷惑如過夜至旦。 觀解者，觀行位中所觀三身如夢，分真位中所觀三身如旦。 出王舍城者，表出因位也。 往耆闍崛山者，表向果地也。 伸敬有三：頂禮是身敬、瞻仰是意敬、說夢是口敬。 頂禮者，菩薩居因，信首為貴； 諸佛在果，慈悲為賤。 以貴敬賤也。 從「以其夢中」下，是第四述夢也。 此下總有一百六十二行偈，分為二：初四行半總明夢、後一百五十七行半別明夢。 總又為二：初三行半明見金鼓、後一行明見擊鼓。 見鼓又三：初一行見鼓形狀； 次一行見鼓光明； 次一行半見光中諸佛，即長行中三身意入觀所觀之境也。 次一行見擊鼓者，自覩其觀智之機，扣擊法身之境也。 出大音聲者，已如上說，自覩其境智合，能多利益也。 從「是大金鼓」下一百五十七行半偈，別明夢事。 文為二：初從「是大金鼓下至悉能滅除」有二十一行三句，明金鼓有滅惡生善之力。 二從「一切諸苦無依無歸」下一百三十五行三句，正明教詔懺悔之法。 就能滅惡生善文為六：一有三行，滅世間因果之苦； 二有三行，生出世間因果之樂； 三有四行，能令眾生自行化他俱備； 四有四行，能滅眾生報障，又發宿命通； 五有四行，能令眾生得諸法門，先少得後多得（云云）； 六有三行三句，能破眾生八難流轉。 釋此六義，皆從三塗漸至人天二乘菩薩等，一一皆有破惡生善之力。 從「一切諸苦無依無歸」下有一百三十五行三句，是第二明教詔懺悔之法。 文為五：一從「一切諸苦」下有十九行一句，教自說過罪懺悔。 二從「我當供養」下有三十五行，明供養諸佛自行化他修懺悔。 三從「諸佛世尊我所依止」下有二十一行，明稱歎修懺悔。 四從「我以善業諸因緣故」下有五十一行半，明發願修懺悔。 五從「若有敬禮稱歎十力」下有九行，結成懺悔。 生起五意者，但眾生邪倒障理不識法性，愚癡障解不識因果，惡業障行不識善法。 聖人慈悲，因大士之夢，示其懺悔、示其道理、示其因果、示其善行故論自懺，荷佛恩深故伸供養。 供養不洩其誠，故歌詠稱歎。 供養是行，須願指歸，行願既圓，結成讚美也。 自懺文為三：初一行一句，明法身是依憑之所； 次兩行，請佛覆護； 次十六行，正明懺悔。 夫法身具三德，即是一體三寶，法性是法寶，寂而常照是佛寶，遍一切處是僧寶。 自凡夫二乘雖不知，亦不出法性。 總而言之，一切菩薩何嘗不以此為歸依，依此則本立而道生也。 內本雖立，外無佛加，不得成就； 若蒙擁護，斷惡生善，辦在斯須。 如萌芽得雨，扶疎豐欝，是故請佛也。 內外因緣既備，正須懺悔也。 正懺文為二：初三句，總明懺悔； 後十五行一句，別明懺悔。 總懺者，總懺三障也。 本者，煩惱是二障本也。 惡者，報障也。 不善者，業障也。 三障障三身、三佛、三寶。 三障若轉，諸三法門悉明，故總懺也。 別懺者，別懺三障也。 文為三：初一行一句，懺煩惱障； 次一行，懺報障； 次十三行，懺業障。 諸十力前者，正懺煩惱障也。 獨頭無明癡倒殊甚，不識法身佛也。 法身佛遍一切處，癡闇不知，公於佛前造作眾罪，如牛羊不識天子、如鳥雀不識檠像，於前造過。 愚癡不識法身亦復如是。 父母恩者，方便是父、智度是母，此二法門能生法身。 而不識者，是不知報佛也。

From "saw a person" onwards is the second [section], dreaming of striking the drum. The text has three parts: first, seeing the striking of the drum; second, emitting a great sound; third, that which is explained and expounded by the sound. The drum is the Dharmakāya; the striking is the capacity-wisdom; the brāhmaṇa is pure practice; "seeming" means being adjacent to the real. A person adjacent to the real, by means of the pure wisdom of semblance understanding, harmoniously unites with the Dharmakāya, corresponding to the sweet dew, extinguishing suffering and generating bliss. The drum is the Dharmakāya; the drumstick and drum together are the Sambhogakāya; the striking forth is the Nirmāṇakāya; that which is explained and expounded by the sound is the great function of the Dharmadhātu, establishing teachings to benefit sentient beings. From "At that time Ruciraketu Bodhisattva" onwards is the second [part], having awakened and recounting what was seen and heard. The text has four parts: first, going to the Buddha's place; second, being together with companions; third, extending veneration; fourth, narrating the dream. As for the dream: entering the Dharma-gate is the night dream; exiting the Dharma-gate is like passing the night and reaching dawn. Furthermore, because the delusions and obstacles of the thirty minds are not yet dispelled, it is like a dream; ascending the stages and severing delusions is like passing the night and reaching dawn. As for the contemplative interpretation: the three bodies contemplated in the stage of contemplative practice are like a dream; the three bodies contemplated in the stage of partial realization of reality are like dawn. Leaving the city of Rājagṛha signifies leaving the causal stage. Going to Mount Gṛdhrakūṭa signifies heading toward the fruition stage. Extending veneration has three parts: bowing one's head is bodily veneration; gazing reverently is mental veneration; narrating the dream is verbal veneration. Bowing one's head: the bodhisattva abides in the causal [stage], where faith is foremost and noble; the Buddhas reside in the fruition [stage], where compassion takes the low place. It is paying reverence to the humble from the position of the noble. From "Because in his dream" onwards is the fourth [part], narrating the dream. Below this there are one hundred and sixty-two lines of verse in total, divided into two: first, four and a half lines generally explain the dream; second, one hundred and fifty-seven and a half lines specifically explain the dream. The general [explanation] is again divided into two: first, three and a half lines explain seeing the golden drum; second, one line explains seeing the striking of the drum. Seeing the drum also has three parts: first, one line sees the shape and appearance of the drum; next, one line sees the radiance of the drum; next, one and a half lines see the Buddhas within the radiance—that is, the sphere of objects contemplated when entering contemplation with the meaning of the three bodies in the prose section. The next one line, seeing the striking of the drum, means beholding the capacity of one's contemplative wisdom striking the sphere of the Dharmakāya. Emitting a great sound, as already explained above, means beholding the union of sphere and wisdom, which can bring manifold benefits. From "This great golden drum" onwards, one hundred and fifty-seven and a half lines of verse, specifically explain the matter of the dream. The text has two parts: first, from "This great golden drum" down to "able to completely extinguish and eliminate" there are twenty-one lines and three lines [of four], which explain that the golden drum has the power to extinguish evil and produce good. Second, from "All sufferings, with none to rely on and none to take refuge in" onwards, one hundred and thirty-five lines and three lines, directly explains the method of teaching and enjoining confession. In terms of being able to extinguish evil and produce good, the text has six parts: first, there are three lines, extinguishing the suffering of worldly causes and effects; second, there are three lines, producing the bliss of world-transcending causes and effects; third, there are four lines, able to cause sentient beings to be fully endowed with both self-cultivation and transforming others; fourth, there are four lines, able to extinguish sentient beings' retributive obstacles and further arouse the supernormal knowledge of past lives; fifth, there are four lines, able to cause sentient beings to attain various Dharma-gates, first attaining few and later attaining many (and so on); sixth, there are three lines and three verses, able to shatter sentient beings' transmigration through the eight difficulties. In interpreting these six meanings, all progress gradually from the three wretched destinies to humans, gods, the two vehicles, bodhisattvas, and so forth; each and every one has the power to destroy evil and generate good. From "All sufferings, with none to rely on and none to take refuge in" onwards there are one hundred and thirty-five lines and three verses, which is the second [part], explaining the method of teaching and enjoining confession. The text has five parts: first, from "All sufferings" onwards there are nineteen lines and one verse, teaching self-confession of transgressions and faults. Second, from "I shall make offerings" onwards there are thirty-five lines, explaining making offerings to the Buddhas, practicing confession through self-cultivation and transforming others. Third, from "The Buddhas, the World-Honoured Ones, are that upon which I rely" onwards there are twenty-one lines, explaining practicing confession through praise and commendation. Fourth, from "I, by reason of wholesome karma and various causes and conditions" onwards there are fifty-one and a half lines, explaining practicing confession through making vows. Fifth, from "If there are those who pay homage to and praise the Ten Powers" onwards there are nine lines, concluding the confession. As for the arising of the five intentions: it is simply that sentient beings' perverse inversions obstruct the principle so that they do not recognize the dharmatā; their foolishness obstructs understanding so that they do not recognize cause and effect; their evil karma obstructs practice so that they do not recognize wholesome dharmas. The sages, out of compassion, by means of the great being's dream, show them confession, show them the principle, show them cause and effect, and show them wholesome practice; hence they discuss self-confession. Bearing deep gratitude for the Buddha's grace, they extend offerings. Since offerings do not vent their full sincerity, they sing songs of praise and commendation. Offerings are practice, which must have vows to direct their aim; practice and vows being complete, it concludes in praise. The text of self-confession has three parts: first, one line and one verse explain that the Dharmakāya is that upon which one relies; next, two lines entreat the Buddha for sheltering protection; next, sixteen lines directly explain confession. Now, the Dharmakāya possesses the three virtues, which are the Three Jewels of one identical substance: the dharmatā is the Dharma Jewel; being quiescent yet constantly illuminating is the Buddha Jewel; pervading all places is the Saṅgha Jewel. Although ordinary beings and the two vehicles do not know it, neither do they depart from the dharmatā. In general, how could all bodhisattvas not take this as their refuge? Relying on this, the root is established and the Way arises. Although the internal root is established, without external Buddha-empowerment it cannot be accomplished; if one receives protective embrace, the severing of evil and generation of good are accomplished in an instant. Like sprouts receiving rain, thriving and lush, for this reason one entreats the Buddha. The internal and external causes and conditions being complete, one must directly confess. The text of direct confession has two parts: first, three verses generally explain confession; second, fifteen lines and one verse specifically explain confession. General confession means generally confessing the three obstacles. "Root" means that afflictions are the root of the [other] two obstacles. "Evil" means the retributive obstacle. "Unwholesome" means the karmic obstacle. The three obstacles obstruct the three bodies, the three Buddhas, and the three jewels. If the three obstacles are transformed, the various threefold Dharma-gates all become luminous; hence it is a general confession. Specific confession means specifically confessing the three obstacles. The text has three parts: first, one line and one verse confess the affliction obstacle; next, one line confesses the retributive obstacle; next, thirteen lines confess the karmic obstacle. "Before the various Ten Powers" directly confesses the affliction obstacle. Solitary ignorance and foolish inversion are exceedingly severe, failing to recognize the Dharmakāya Buddha. The Dharmakāya Buddha pervades all places; in foolish darkness one is unaware, openly creating manifold transgressions before the Buddha, just as oxen and sheep do not recognize the Son of Heaven, or as birds and sparrows do not recognize a scarecrow, committing offenses before them. Foolishness failing to recognize the Dharmakāya is also just like this. "The kindness of father and mother": expedient means is the father, and the perfection of wisdom is the mother; these two Dharma-gates can give birth to the Dharmakāya. Yet failing to recognize them means not knowing the Sambhogakāya Buddha.