[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) › 3.9.3 # 金光明經文句 3.9.3 金光明經文句 3.9.3 - **Language:** Classical Chinese ### [3.9.3](https://indike.org/pramana/in.bauddha.taisho.1785.3.9.3) 次五行半懺善惡兩難。 就報障，文又二：初二行半出報障相、次二行請除滅。 百劫者，受報之時也。 時中受身，身即是報。 報有所作，作即是障。 貧窮困苦，是依報不圓，亦是報障也。 愁熱驚懼者，由貧窮外偪故驚懼內焦，皆報障也。 所作眾惡者，即想行陰苦也。 貧窮困苦者，即色陰苦也。 愁熱驚懼心常怯劣者，即識陰苦也。 暫無歡樂者，即受陰苦也。 此皆報障意爾。 次煩惱障，文為二：初兩句出相、次一行乞清淨。 次業障，文為三：初二行竪論三世造業、次二行橫明現起十惡、次二行求懺過去業。 今正受者名為報障，未受者繫屬行人，若修善道能為障礙。 問。 過現須懺，未來未有，云何言懺？ 答：數家呼為未來有，論家呼為當有。 《大經》云「遮未來故，名之為殺。 現在念念滅，何所可殺？ 秖遮斷未來，名為殺爾。 」經論悉以未來為有，故須懺也。 今更舉現事例之。 如在家人晝度生方起無量惡念，事雖未有次第必更。 忽然發心捨家修道，前所念事併與緣差。 未來之業亦應如此，雖非現有，時到必然。 今若懺悔，索然清淨。 橫開現世三業為十惡，可解。 遠離者，惡斷也。 修行者，善生也。 十住者，初心因位也。 逮十力者，後果滿也。 次明迴向者，眾生頑故，愛著於有，不能升出。 今懺此罪，故云迴向。 他以若此國土及餘世界為隨喜之文。 今意不爾，此土他方凡所作善，皆施眾生共向佛果。 如聲入角則能遠聞，方便力大與虛空等。 又結文云「是迴向」，不得作隨喜，釋隨喜在下文也。 釋八難者，此是善惡中論八難，非佛前佛後之八難。 文為二：初四行指惡為難； 次一行半指惡遮善為難，或指善遮道為難。 初四句是報障難。 諸有者，二十五有。 報得之身造作眾惡，豈非報障？ 生死險難有二解：若取其因即是業障，若取其果即是報障。 種種淫欲，即煩惱障。 心輕躁者，復是報障。 輕躁是覺觀，覺觀屬報法。 如羅漢斷煩惱盡，出觀猶有覺觀散心。 當知輕躁是報障，非煩惱也。 更舉世人學問迴轉易轍，不成業障，皆由輕躁之過，豈非障邪？ 近惡友難者，惡友能污染人三業，此屬業障。 如移厩於屠邊，如孟母隣於哭貨，朱赤墨黑，即其義也。 三毒，是煩惱障也。 「遇無難難」下，此有二義：一若不修善，障難不興。 若欲修善，惡障即起。 善非是障，惡來遮善，名善為難。 此義易知，常人皆作此解也。 二者諸善是難，善能障道，豈非難邪？ 此義今當說。 遇無難難者，自謂無惡，不肯修善。 如二乘入空生滅度想、生安隱想，不復進求菩提，即其義也。 修功德難者，多作有為，求可意果。 如一比丘專行福德，不修禁戒，墮白象中，七寶絡身金盂承糞。 又如妙莊嚴王本事等，豈非修功德難？ 值好時難者，如劫初時在欝單越時，一向受樂都不修道，豈非值好時難？ 值佛亦難者，如旃遮婆羅門女、善星、調達等，皆是值佛而難。 例此應云：聞法起謗、值僧起破，皆是難也。 若讀作難易之難者，此是惡來遮善之義，使善難成也； 若讀作障難之難者，此是善自是難，能障於道。 又依經文云「如是諸難，今悉懺悔。 」當知經作障難之難義也。 > Next, five and a half stanzas confess the two difficulties of good and evil. Regarding the retributive obstruction, the text also has two parts: first, two and a half stanzas present the marks of the retributive obstruction; next, two stanzas pray for its elimination. 'A hundred kalpas' refers to the time of receiving retribution. In that time, taking on a body—the body itself is the retribution. The retribution involves actions, and these actions are the obstruction. 'Poverty, distress, and suffering' represent the imperfection of circumstantial retribution, which is also a retributive obstruction. 'Grief, burning distress, alarm, and fear'—because poverty presses from without, alarm and fear cause inner burning, all of which are retributive obstructions. 'All the evils done' refers to the suffering of the aggregates of conception and volition. 'Poverty, distress, and suffering' refers to the suffering of the aggregate of form. 'Grief, burning distress, alarm, and fear, with a mind constantly timid and inferior' refers to the suffering of the aggregate of consciousness. 'Having no joy or pleasure for even a moment' refers to the suffering of the aggregate of sensation. All these convey the sense of retributive obstruction. Next, regarding the affliction obstruction, the text has two parts: first, two lines set forth its marks; next, one stanza begs for purity. Next, regarding the karmic obstruction, the text has three parts: first, two stanzas vertically discuss the creation of karma across the three periods of time; next, two stanzas horizontally explain the ten evil deeds currently arising; next, two stanzas seek confession of past karma. That which is currently being experienced is called the retributive obstruction; that which is not yet experienced remains tied to the practitioner and, if one cultivates the good path, can become an obstruction. Question: Past and present must be confessed, but the future does not yet exist; how can one speak of confessing it? Answer: The Sarvāstivādins call it 'future existence,' while the treatise masters call it 'that which will exist.' The Great Sūtra says: 'Because it obstructs the future, it is called killing. The present perishes from thought-moment to thought-moment; what could there be to kill? It is merely obstructing and cutting off the future that is called killing.' Sūtras and treatises all regard the future as existing, hence it must be confessed. Now I will further cite a present-day worldly example as an illustration: Suppose a householder by day plans a livelihood, giving rise to countless evil thoughts; although the affairs have not yet occurred, they will inevitably unfold in succession. If he suddenly arouses the aspiration, renounces the household life, and cultivates the path, the affairs he previously contemplated will altogether fail to meet their conditions. Future karma is likewise: although not present, when the time comes it is inevitable. If he confesses now, it becomes completely pure. Horizontally opening the present three modes of action into the ten evil deeds is easy to understand. 'Distancing' means cutting off evil. 'Cultivating' means giving rise to good. 'The ten abodes' refers to the causal stage of the initial mind. 'Attaining the ten powers' refers to the subsequent fruition being fulfilled. Next, explaining 'dedication': because sentient beings are obtuse, they cling with attachment to existence and cannot ascend and transcend. Now confessing these sins, dedication is therefore spoken of. Others take 'whether in this realm or in other worlds' as a passage on rejoicing in merit. My view is not so: all good performed in this land or in other directions is bestowed upon sentient beings to jointly advance toward the Buddha-fruit. Like a sound entering a horn, it can be heard far away; the power of expedient means is vast, equal to empty space. Furthermore, the concluding text states, 'This is dedication'; it cannot be taken as rejoicing in merit, as the explanation of rejoicing in merit comes below. Explaining the eight difficulties: this discusses the eight difficulties within good and evil, not the eight difficulties of before the Buddha or after the Buddha. The text has two parts: first, four stanzas point out evil as the difficulty; next, one and a half stanzas point out evil obstructing good as the difficulty, or point out good obstructing the path as the difficulty. The first four lines are the difficulty of retributive obstruction. 'All existences' means the twenty-five realms of existence. The body obtained as retribution creates all manner of evils; how could this not be a retributive obstruction? 'The perilous difficulties of birth and death' has two interpretations: if taken in terms of cause, it is karmic obstruction; if taken in terms of fruition, it is retributive obstruction. 'Various lustful desires' are the affliction obstruction. 'A mind fickle and agitated' is again a retributive obstruction. Fickleness and agitation are investigation and reflection (vitarka-vicāra), and investigation and reflection belong to retributive dharmas. As when an arhat has completely cut off afflictions, upon emerging from absorption there is still the scattered mind of investigation and reflection. One should know that fickleness and agitation are retributive obstructions, not afflictions. To cite further worldly people whose studies turn about and easily change paths without forming karmic obstructions—all are due to the fault of fickleness and agitation; how are they not obstructions? The difficulty of 'approaching bad friends': bad friends can defile a person's three modes of action; this belongs to karmic obstruction. It is like moving a stable next to a slaughterhouse, or like Mencius's mother living near mourners and merchants; 'vermilion makes red, and ink makes black' expresses this meaning. The three poisons are the affliction obstruction. Below 'encountering the difficulty of having no difficulties,' there are two meanings: First, if one does not cultivate good, obstructing difficulties do not arise; if one wishes to cultivate good, evil obstructions immediately arise. Good is not an obstruction, but evil comes to obstruct good; this is called 'good being a difficulty.' This meaning is easy to understand, and ordinary people all explain it this way. Second, all goods are difficulties; good can obstruct the path—how could it not be a difficulty? This meaning shall now be explained. 'The difficulty of encountering no difficulties': one considers oneself free of evil and is unwilling to cultivate good. Just as the two vehicles enter emptiness, give rise to the notion of extinction and the notion of peace, and no longer advance to seek bodhi—this is that meaning. 'The difficulty of cultivating merits': doing much conditioned activity, seeking pleasing results. Just like a bhikṣu who exclusively practiced blessed virtues but did not cultivate the prohibitive precepts, falling among white elephants, with the seven treasures adorning his body and a golden basin receiving his dung. Or like the past deeds of King Śubhavyūha and the like—how is this not the difficulty of cultivating merits? 'The difficulty of encountering good times': like at the beginning of a kalpa or in Uttarakuru, where one exclusively enjoys pleasures and cultivates the path not at all—how is this not the difficulty of encountering good times? 'Encountering the Buddha is also a difficulty': like the brahmin woman Ciñcā, Sunakkhatta, Devadatta, and the like—all encountered the Buddha yet suffered difficulty. By this analogy, one should say: hearing the Dharma and giving rise to slander, or encountering the Saṃgha and causing schism—these are all difficulties. If read as 'difficulty' in the sense of 'hard versus easy' (nán), this is the meaning of evil coming to obstruct good, making good hard to accomplish; if read as 'difficulty' in the sense of 'obstruction and adversity' (nàn), this is good itself being an adversity, capable of obstructing the path. Furthermore, relying on the sūtra text which says, 'Such difficulties I now confess altogether,' one should know that the sūtra takes the meaning of adversity as obstacle. > — English (machine translation) (machine translation) - [Previous: 3.9.2](https://indike.org/pramana/in.bauddha.taisho.1785.3.9.2) - [Next: 3.10](https://indike.org/pramana/in.bauddha.taisho.1785.3.10) - [Up: 3.9](https://indike.org/pramana/in.bauddha.taisho.1785.3.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.3.9.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.3.9.3](https://indike.org/pramana/in.bauddha.taisho.1785.3.9.3) · Pramāṇa