[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 # 金光明經文句 3.9 金光明經文句 3.9 - **Language:** Classical Chinese ### [3.9.1](https://indike.org/pramana/in.bauddha.taisho.1785.3.9.1) 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. > — English (machine translation) (machine translation) ### [3.9.2](https://indike.org/pramana/in.bauddha.taisho.1785.3.9.2) 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; > — English (machine translation) (machine translation) ### [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) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.3.9.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.3.9](https://indike.org/pramana/in.bauddha.taisho.1785.3.9) · Pramāṇa