金光明經文句 3.9.2

3.9.2

不解善法者，善法是助道之行，能資智顯理。 而不解者，是不識應佛。 三佛皆不能知，豈非無明過患？ 此別懺煩惱障也。 「自恃種姓」下，別懺報障也。 略言有三種：一以姓傲他、二以財忽物、三以壯年陵彼。 雖報有此三，不應自恣。 若縱恣者，此報成障事也。 今更約法門解。 出家人以慧為姓、定為財、戒為年。 染此三法自尊卑他者，是名染法，非求法也。 《法華》云「汝年少壯我年衰邁」者，凡人以五陰盛為壯，二乘通教以空出有為壯，別教菩薩以法眼過慧眼為壯。 著此諸法者，悉是恃強陵弱成報障也，悉須懺悔。 從「心念不善」下十三行，別懺業障。 文為十二：初一行，懺由心口造惡業，亦是教他作惡也。 從身口意是自作惡也。 二一行，懺內外因緣造惡業。 三一行，懺五欲因緣造惡業。 四一行，信受邪師造惡業。 五一行，隨順惡主造惡業。 六一行，愛心所使造惡業。 七二行，為衣食女色造惡業。 八一行，於佛世敬田造惡業。 九一行，於無佛世敬田造惡業。 十兩句，於正法造惡業。 十一一行，於恩田造惡業。 十二一行半，總一切處造惡業。 造業因緣甚多，不可具列，故總而懺之。 若欲細釋，從人道為始，二乘通別菩薩等行一一作之，例應可解。 故《五十校計經》云「上至等覺皆須懺悔」，即其義也。 從「我今供養」下三十五行，明供養諸佛。 所以供養者，我本癡盲，蒙示懺悔，此恩深重，故興供養。 文為二：初一行，明財供養； 後三十四行，明法供養。 法供養為二：初八行半，明化他法供養。 隨順如來慈悲法門，濟利含識，是為化他修法供養。 後二十五行半，明自行法供養。 隨順如來智慧法門，修十地功德，是為自行修法供養。 諸供養中法供養最為第一，財供法供、事理自他皆悉具足也。 化他法供養，文為二：初四行，化他令其修行； 後四行半，化他令修懺悔。 初修行者，我自行十地為法供養，今復化人令法供養。 譬如一燈然百千燈，瞑者皆明，明終不盡。 其意有四：初明化始，以大悲拔苦； 次勸真因，十地之行； 次勸真果，菩提大覺； 次勸精進，督使速成。 夫眾生等故，性欲亦等，善巧度一，眾多亦然。 不計劬勞積行累德，功成大覺，即智德滿。 盡一切苦，即斷德滿。 文自明顯，不俟多釋。 觀心者，調一念心，使真明發，任運成真果。 調一切心數亦復如是，「弟子眾塵勞，隨意之所轉」，即此義也。 次四行半，化他令修懺者，我蒙佛教懺，還以懺教他，重重然無盡燈，化化不絕也。 文為三意：初欲為說懺、次正為說懺、三說懺已。 千劫者，假多以顯懺力大爾。 譬如惡人造罪山積，能拔於王難，尚分半國償，豈復問其前愆？ 說千劫造逆雖復厚重，能拔法性之王，從如來藏中顯成法身者，大覺朗然超升自在，寧復為五無間業之所縛邪？ 從「我當安止」下二十五行半，自修法供養。 文為二：初五行自修行、後二十行半自修懺。 前自懺竟，今那復重？ 譬如金師，從初習學至于皓首，互燒互打器成方息。 修行譬智燒，修懺譬斷打，智斷極乃止，重說無咎。 前是自行門，今是法供養門，為異也。 自修行又為三：初一句標章，我當安止是也； 次修因，十地是也； 次成果，菩提是也。 珍寶者，十地因可貴，諸地即是珍寶也。 脚足者，十地是果家之基本，故言脚足。 又十度是十地之脚足，於餘功德非為不修，隨力隨分，正以檀為初地之足。 檀足若滿得入初地，乃至智度足滿得入十地，故十度為十地脚足也。 果中有總明果滿、別明果滿，在文可知。 功德光明者，是果上二種莊嚴也。 令眾生度海者，即果上轉法輪也。 從「諸佛世尊」下二十行半，明自修懺。 文為二：初一行請佛、後十九行半明懺。 文為五：初四行半懺報障； 次一行半懺煩惱障； 次六行懺業障； 次兩行明迴向；

"Not understanding wholesome dharmas": Wholesome dharmas are practices that aid the Path; they can support wisdom and reveal the principle. Failing to understand them means not recognizing the response Buddha. If one cannot know any of the three Buddhas, how is that not the fault of fundamental ignorance? This is a specific confession of the obstacle of afflictions. From "Relying on one's lineage and caste" onward is a specific confession of the obstacle of retribution. Briefly speaking, there are three kinds: first, being arrogant toward others on account of one's lineage; second, disdaining creatures on account of one's wealth; third, encroaching upon others on account of one's prime of life. Although there are these three forms of retribution, one should not be self-indulgent. If one gives rein to indulgence, this retribution becomes an obstacle. Now this is further explained in terms of the teachings. For renunciants, wisdom is their lineage, concentration is their wealth, and the precepts are their age. Tainting these three dharmas, honoring oneself and looking down upon others, is called being tainted by dharmas, not seeking the Dharma. When the Lotus Sūtra says, "You are young and vigorous; I am decrepit and old," for ordinary people, having abundant five aggregates is being in one's prime; for the two vehicles of the common teaching, emerging from existence into emptiness is being in their prime; for bodhisattvas of the distinctive teaching, the Dharma-eye surpassing the wisdom-eye is being in their prime. Those who cling to these dharmas all rely on strength to encroach upon the weak, which constitutes the obstacle of retribution; all must be confessed. The thirteen verses from "Mind harboring evil thoughts" onward are a specific confession of the obstacle of karma. The text has twelve parts: First, one verse confesses evil karma created through mind and mouth, which is also causing others to commit evil. From body, mouth, and mind, this is committing evil oneself. Second, one verse confesses evil karma created through internal and external causes and conditions. Third, one verse confesses evil karma created through the conditions of the five desires. Fourth, one verse confesses evil karma created by faithfully accepting false teachers. Fifth, one verse confesses evil karma created by following an evil ruler. Sixth, one verse confesses evil karma driven by affection. Seventh, two verses confess evil karma created for the sake of clothing, food, and female beauty. Eighth, one verse confesses evil karma committed against the field of veneration during a Buddha's era. Ninth, one verse confesses evil karma committed against the field of veneration in an era without a Buddha. Tenth, two lines confess evil karma committed against the True Dharma. Eleventh, one verse confesses evil karma committed against the field of gratitude. Twelfth, one and a half verses confess evil karma created in all places universally. Causes and conditions for creating karma are exceedingly numerous and cannot be fully listed, so they are confessed universally. If one wishes to explain them in detail, taking the human realm as the start, and applying them one by one to the practices of the two vehicles, the common, the distinctive, and the [perfect] bodhisattvas, the principle should be understood by analogy. Therefore, the Wushi jiaoji jing says, "Up to the stage of equal awakening, all must confess"; this is its meaning. The thirty-five verses from "I now make offerings" onward explain making offerings to all Buddhas. The reason for making offerings is that I was originally blind and foolish, yet received instruction in confession; this grace is profound and heavy, and therefore I make offerings. The text has two parts: First, one verse explains material offerings; then, thirty-four verses explain Dharma offerings. Dharma offerings have two parts: First, eight and a half verses explain the Dharma offering of transforming others. Complying with the Tathāgata's teaching of great compassion and rescuing sentient beings is making the Dharma offering by transforming others. Next, twenty-five and a half verses explain the Dharma offering of one's own practice. Complying with the Tathāgata's teaching of wisdom and cultivating the merits of the ten stages is making the Dharma offering through one's own practice. Among all offerings, the Dharma offering is supreme, fully possessing both material and Dharma offerings, both principle and phenomena, both self and others. The Dharma offering of transforming others has two parts: First, four verses on transforming others to lead them to cultivate practice; next, four and a half verses on transforming others to lead them to cultivate confession. Regarding the first, on cultivating practice: I myself cultivate the ten stages as a Dharma offering, and now again transform others to have them make Dharma offerings. It is like one lamp lighting hundreds of thousands of lamps: those in darkness are all illuminated, and the light is never exhausted. Its meaning has four aspects: First, explaining the beginning of transformation, relieving suffering through great compassion; next, encouraging the true cause, the practice of the ten stages; next, encouraging the true fruition, the great awakening of bodhi; next, encouraging vigorous effort, urging them to accomplish it swiftly. Now because sentient beings are equal, their natures and desires are also equal; if one skillfully saves one, it is likewise so for the many. Not begrudging toil and hardship, accumulating practice and piling up virtue, when merit brings about great awakening, the virtue of wisdom is fulfilled. Ending all suffering fulfills the virtue of eradication. The text is self-evident and does not await much explanation. Regarding the contemplation of the mind: attuning a single thought-moment so that true illumination arises, one naturally attains the true fruition. Attuning all mental factors is likewise so; this is the meaning of "the disciples' numerous defilements follow the turning of the mind." Next, regarding the four and a half verses on transforming others to lead them to cultivate confession: I have received the Buddha's teaching on confession, and in turn teach confession to others, repeatedly lighting inexhaustible lamps, transforming and transforming without end. The text has three points: First, wishing to expound confession; next, directly expounding confession; third, having expounded confession. Mentioning "a thousand kalpas" is merely using a large number to show the greatness of the power of confession. For example, if a wicked person who has accumulated a mountain of sins can rescue the king from distress, the king will even share half the realm in reward; how would he further interrogate him about past misdeeds? Though creating offenses of rebellion for a thousand kalpas is heavy, if one can rescue the king of dharmatā and from within the tathāgatagarbha reveal and accomplish the Dharmakāya, great awakening shines brightly, transcending and attaining freedom; how could one still be bound by the five unmediated karmas? The twenty-five and a half verses from "I shall dwell" onward concern cultivating the Dharma offering for oneself. The text has two parts: First, five verses on one's own cultivation of practice; next, twenty and a half verses on one's own cultivation of confession. Having previously completed one's own confession, why is it repeated now? It is like a goldsmith, who from his first apprenticeship until his hair is white repeatedly heats and beats the metal, stopping only when the vessel is formed. Cultivating practice is likened to the heating of wisdom; cultivating confession is likened to the beating of eradication; it ceases only when wisdom and eradication reach their peak, so there is no fault in repeating it. The former was the approach of one's own practice, whereas this is the approach of the Dharma offering, hence the difference. One's own cultivation of practice also has three parts: First, one line states the theme, which is "I shall dwell"; next, cultivating the causes, which are the ten stages; next, accomplishing the fruitions, which is bodhi. "Precious gems": the causes of the ten stages are precious, so the stages are themselves precious gems. "Feet": the ten stages are the foundation of the house of fruition, hence called feet. Furthermore, the ten perfections are the feet of the ten stages; it is not that other merits are not cultivated, but according to one's capacity and share, giving is properly the foot of the first stage. When the foot of giving is complete, one enters the first stage, up to the foot of the perfection of wisdom being complete to enter the tenth stage; thus the ten perfections are the feet of the ten stages. Within the fruition, there is an overarching explanation of the fulfillment of fruition and a distinct explanation of the fulfillment of fruition, which can be known from the text. "Merit and light" are the two kinds of adornment upon the fruition. "Causing sentient beings to cross the ocean" is turning the wheel of Dharma upon the fruition. The twenty and a half verses from "All the Buddhas, the World-Honoured Ones" onward explain one's own cultivation of confession. The text has two parts: First, one verse inviting the Buddhas; next, nineteen and a half verses explaining the confession. The text has five parts: First, four and a half verses confess the obstacle of retribution; next, one and a half verses confess the obstacle of afflictions; next, six verses confess the obstacle of karma; next, two verses explain dedication;