金光明經文句 4.6

4.6

從「是身虛偽」下四十行半偈，是第二正明於空。又為二：初從「身偽」下十九行半，明生法二空境；二從「善女當觀」下二十一行，明生法二空觀。無境觀不正、無觀境不顯，應引《止觀》中十番檢境智明不可思議。下文云「不可思議智境，不可思議智照」，新本云「如如法，如如智」，即其義也。明空境又二：初從「是身虛偽」下十七行半明實法境、二從「水火風種」下二行明假想境。實法者，觀五陰無法，觀十六無人。空觀詣理，故名實法；身雖未死，虛假臭穢，故名假想。亦名慧行、行行。緣空直入，名為慧行；帶事兼修，名為行行。亦名正道、助道。空觀順理，名為正道；不淨破貪，名為助道。小乘修正道斷結，名慧解脫人；修助道斷結，名俱解脫人。《大品》明菩薩發心與薩婆若相應者是修正道，遊戲神通淨佛國土者是修助道。《法華》名為大車儐從，即此意也。《涅槃》明正慧遠離，遠離十相，住大涅槃。又諦觀白骨，破二十五有，成王三昧。眾經同論此二義，而互有廣略。今經略明，正助意也。實法境又二：初從「身偽」下十行半約苦果論境、二從「從諸因緣」下七行偈約集因論境。觀此苦集而起道滅，若能見四諦則得斷生死。生有既盡已，更不受諸有（云云）。苦境又三：從「身偽」下兩句明生空境、次從「六入村落」下九行偈明法空境、次從「身空虛偽」下一行結上生法二空境。是身虛偽為生空境者，攬陰成身。計有我人眾生壽命，身見得生。若體其生名虛偽，則求身叵得，身見不起，餘知見亦寂，故約假生為生空之境。又檢此身原由，一念妄想託父母遺體，假名之始也。此赤白二渧，色陰也。覺苦樂，受陰也。想此苦樂，想陰也。具三性，行陰也。識於中住，識陰也。又精血是地大，濕是水大，煖是火大，氣命是風大，四大圍空是空種，心依此住是識種，此實法之始也。觀此身與名依妄偽法，豈可為真？故言虛偽。空聚者，身名積聚，如水上泡圍空而起，泡名亦起。起即有滅，泡名亦滅。無明業力託父母體，即陰泡起。陰泡起即身名起，陰泡滅則身名滅，故言空聚也。從「六入村落」下明法空境。何以知之？此文但細檢根塵、不論人我，故知是法空境。文為三：初一行明六根、次三行明十二入、次五行明十八界。六入者，六根也。能生於識，名之為根。塵之所趣，名之為入。亦為識之所入，故名六入也。檢其元初，但有三事，謂命、燸、識。如凝酥薄酪，七日一變，巧風所吹，開張五胞，攬四大淨色，結成眼耳鼻舌身等。諸根若立，則有生識之用。是為開色為五，心但為一。識依根住，故名為村。塵從此入，故言結賊所止。眼見耳聞鼻嗅舌嘗身觸意緣，各有所伺，不得相濫，故言各不相知也。從「眼根受色」下明十二入，更開色為十，并一入少分。開心為二，成十二入也。塵入於根，根亦入塵，互相涉入，通名為入。根生識強，別名為根。塵污義強，別名為塵。當一根塵互相涉入，故言各各自緣。他根不入此塵、此塵不入他根，故言不行他緣也。從「心如幻化」下明十八界。更開心為八、色為十。界者，隔別不濫，名之為界。文為三：一「心如幻化」下明識遍諸根。假令眼耳不對於塵，心亦追緣預念，故言馳騁。如人坐馳天下，以愚癡故，不知根塵空險，故為賊害。如《大經》（云云）。二「心常依止」下明識常在根，故言六根。識常在塵，故言境界。若謂識不在根塵，那忽即對即覺？以即覺故，故常在根塵。《釋論》云「根不壞、心欲聞、復有聲，眾緣和合故得聞。」即此義也。三「心處六情」下明識之於根乍出乍入。如鳥在網出入間關，啄一捨一周而復始，無暫休息。識在根網亦復如是，或在於耳或在於眼，去還無定。雖復無定，而得論常在（云云）。

From "This body is illusory and false" onward, the forty and a half stanzas constitute the second [part], which directly clarifies emptiness. This further has two [parts]: first, from "The body is illusory" onward, the nineteen and a half stanzas clarify the objective spheres of the two emptinesses of the sentient being and dharmas; second, from "The good woman should contemplate" onward, the twenty-one stanzas clarify the contemplation of the two emptinesses of the sentient being and dharmas. Without an objective sphere, contemplation is not correct; without contemplation, the objective sphere is not revealed. One should cite the ten examinations of the objective sphere and cognition in the *Zhiguang* (*Great Calming and Contemplation*) to clarify what is inconceivable. The later text states: "Inconceivable cognitive sphere, inconceivable cognitive illumination." The new translation states: "Dharmas of thusness, cognition of thusness," which is precisely this meaning. Clarifying the objective sphere of emptiness also has two [parts]: first, from "This body is illusory and false" onward, the seventeen and a half stanzas clarify the objective sphere of actual dharmas; second, from "The elements of water, fire, and wind" onward, the two stanzas clarify the objective sphere of provisional mental images. As for "actual dharmas," one contemplates that the five aggregates have no dharma, and contemplates that the sixteen [views of self] have no person. Because the contemplation of emptiness accesses principle, it is called "actual dharmas"; although the body has not yet died, it is unreal, provisional, foul, and filthy, hence it is called "provisional mental images." They are also called "wisdom practice" and "conduct practice." Entering directly by taking emptiness as an object is called "wisdom practice"; cultivating along with phenomena is called "conduct practice." They are also called the "direct path" and the "auxiliary path." Contemplation of emptiness according with principle is called the "direct path"; impurity breaking greed is called the "auxiliary path." In the Hīnayāna, one who cultivates the direct path and severs the fetters is called a "person liberated by wisdom"; one who cultivates the auxiliary path and severs the fetters is called a "person liberated both ways." The *Large Prajñāpāramitā Sūtra* clarifies that a bodhisattva whose arising of the mind accords with sarvajñā is cultivating the direct path, while sporting with supernatural powers and purifying Buddha lands is cultivating the auxiliary path. In the *Lotus Sūtra* this is called the great cart and its retinue; such is the idea. The *Nirvāṇa Sūtra* clarifies that correct wisdom is distant detachment: detaching from the ten marks, one abides in great nirvāṇa. Furthermore, closely contemplating the white bones breaks the twenty-five realms of existence, achieving the king of samādhis. All sūtras alike discuss these two meanings, though with varying degrees of brevity and detail. The present sūtra briefly clarifies the meaning of the direct and auxiliary. The objective sphere of actual dharmas also has two [parts]: first, from "The body is illusory" onward, the ten and a half stanzas discuss the objective sphere in terms of the fruit of suffering; second, from "From various causes and conditions" onward, the seven stanzas discuss the objective sphere in terms of the cause of origination. Contemplating this suffering and origination, the path and cessation arise; if one can see the four noble truths, one attains the severance of birth-and-death. When the existence of birth is exhausted, one will no longer receive further existences, and so forth. The objective sphere of suffering also has three [parts]: the two lines from "The body is illusory" onward clarify the objective sphere of the emptiness of the sentient being; next, the nine stanzas from "The six sense bases are a village" onward clarify the objective sphere of the emptiness of dharmas; next, the single stanza from "The body is empty, illusory, and false" onward concludes the preceding objective spheres of the two emptinesses of the sentient being and dharmas. That "this body is illusory and false" is the objective sphere of the emptiness of the sentient being means that by grasping the aggregates, a body is formed. Conceiving of a self, a person, a sentient being, or a life span, the view of self is able to arise. If one realizes that its arising is called illusory and false, then seeking a body, none is to be found; the view of self does not arise, and the remaining views are also calmed. Therefore, with reference to provisional birth, it serves as the objective sphere of the emptiness of the sentient being. Furthermore, examining the origin of this body: a single thought of false imagination takes support in the parents' remains; this is the beginning of the provisional name. These red and white drops are the aggregate of form. Sensing suffering and pleasure is the aggregate of sensation. Conceptualizing this suffering and pleasure is the aggregate of perception. Possessing the three natures is the aggregate of formations. Consciousness abiding therein is the aggregate of consciousness. Furthermore, semen and blood are the earth element, moisture is the water element, warmth is the fire element, and breath and life are the wind element. The four great elements enclosing space is the seed of space; mind abiding in reliance on this is the seed of consciousness. This is the beginning of actual dharmas. Contemplating this body and name relying on false and illusory dharmas, how could it be real? Therefore it is said to be illusory and false. As for "an empty accumulation": the body is called an accumulation; just as a bubble on the water encloses emptiness and arises, the name of bubble also arises. Once arisen, it ceases; the name of bubble also ceases. The karmic power of ignorance takes support in the parents' bodies, and immediately the aggregate-bubble arises. When the aggregate-bubble arises, the name of body arises; when the aggregate-bubble ceases, the name of body ceases; therefore it is called an empty accumulation. From "The six sense bases are a village" onward clarifies the objective sphere of the emptiness of dharmas. How is this known? Because this text only scrutinizes the faculties and dusts in detail and does not discuss person or self, we know it is the objective sphere of the emptiness of dharmas. The text has three [parts]: first, one stanza clarifies the six faculties; next, three stanzas clarify the twelve sense bases; next, five stanzas clarify the eighteen dhatus. The "six entrances" are the six faculties. That which can generate consciousness is called a "faculty." That toward which the dusts direct themselves is called an "entrance." They are also that which consciousness enters; therefore they are called the "six entrances." Examining their very beginning, there are only three things: namely, life, warmth, and consciousness. Like curdled butter and thin junket, transforming once every seven days, blown by the wind of past actions, opening out into five vesicles, grasping the pure form of the four great elements, they form the eye, ear, nose, tongue, body, and so on. When the faculties are established, they have the function of generating consciousness. This is dividing form into five, while mind remains only one. Consciousness abides in reliance on the faculties, hence they are called a "village." The dusts enter from here, hence they are called "the abode of brigand thieves." Eye sees, ear hears, nose smells, tongue tastes, body touches, and mind cognizes; each has its own realm of operation and must not be confused with another, hence it is said that "they do not know each other." From "The eye faculty receives form" onward clarifies the twelve sense bases, further expanding form into ten and a small fraction of one sense base. Expanding mind into two, they become the twelve sense bases. Dust enters the faculty, and the faculty also enters dust; mutually interpenetrating, they are generally called "entrances." Where generating consciousness is predominant, it is specifically called a "faculty." Where the sense of defilement is predominant, it is specifically called "dust." When a single faculty and dust mutually interpenetrate, it is said that "each conditions its own [object]." Another faculty does not enter this dust, and this dust does not enter another faculty, hence it is said that "they do not pursue other conditions." From "The mind is like an illusion or phantom" onward clarifies the eighteen dhatus. It further expands mind into eight, and form into ten. As for *dhātu* ("realm" or "boundary"): being demarcated and not confused is called a "dhātu." The text has three [parts]: first, from "The mind is like an illusion or phantom" onward clarifies that consciousness pervades the faculties. Even if the eye and ear are not facing their dusts, the mind also pursues conditions and anticipates thoughts, hence it is said to "gallop." Like a person sitting still while galloping across the world, due to ignorance, not knowing the empty peril of faculties and dusts, one is harmed by thieves. As the *Great Sūtra* says, and so forth. Second, from "The mind constantly relies on" onward clarifies that consciousness is constantly in the faculties, hence it is said "the six faculties." Consciousness is constantly in the dusts, hence it is said "the objective realms." If one claims that consciousness is not in the faculties and dusts, how could it perceive immediately upon contact? Because it perceives immediately, it is constantly in the faculties and dusts. The *Dazhidulun* states: "When the faculties are undamaged, the mind desires to hear, and there is sound, because of the harmony of conditions one is able to hear." This is precisely the meaning. Third, from "The mind abides in the six senses" onward clarifies that consciousness intermittently goes out and enters the faculties. Like a bird in a net passing in and out through the meshes, pecking at one and leaving another, cycling around and beginning again without a moment's rest, consciousness in the net of the faculties is just like this: now in the ear, now in the eye, departing and returning without fixed place. Though it has no fixed place, it can still be said to be constantly present, and so forth.