[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) › 4.8 # 金光明經文句 4.8 金光明經文句 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.1785.4.8) 從「諸因緣和合而有」下七行偈，約集因明境，即是集諦。文為三：初兩行明集起相、次三行半明集相吞噬、次一行半明集善惡境。前三是慧行，後一是行行。前三是正觀境，後一是助道觀境。前一從無明生，後一從無明滅。若直論生滅者，未異小乘。無明本不生而生、不滅而滅，生滅不二而二爾。從諸因緣者，苦集通從因緣，欲明集義，須作集之因緣釋也。前三句假名起之因緣，後五句實法起之因緣。小乘破四大至隣虛細塵，從細塵則有麁塵，用此為起假實之因緣。今明麁可析盡、細塵亦盡，麁細俱盡，將何物作因緣？言因緣者，無明內惑為因，不了生法二空故；染愛於外為緣，觸處染著故。無明潤愛，集業得起，故言從諸因緣和合故起。以業起故，則有一念託胎招於苦果。此一念託胎由無明愛，能生之心既是虛妄，所生之心亦是虛妄，討其本末能所都虛，故言無有堅實也。妄想故起五句，明實法起之因緣。由妄想不了，一念託胎，五陰得起也。業力機關者，善惡業是機關主，色陰是機關具，受想行陰於中動作，去來進止以自娛樂。識陰依六入住，故言空聚。四大所造，故言成立也。隨時增減共相殘害者，竪論增減者，如《涅槃》十時別異。從歌羅邏時名增，壯時名盛，老時名減。橫論增減者，火增水減、水增火減，風地亦爾。又念念生滅，生是增、滅是減。又新諸根生故增，故諸根滅故減。又下文云「隨其時節共相殘害，春風夏火秋地冬水增減（云云）。」譬如四蛇初在篋時名生；四蛇力敵名壯；互相強弱名病；蛇鬪困暫息不動謂為調適，息已復鬪；蛇羸如老；蛇絕為死。如是增減，此是果身，如此由乎集業。四分等如地、嗔如火、欲如水、癡如風，此四分互相違。《瑞應》云「貪欲致老，瞋恚致病，愚癡致死。」例云等分致生。集業相噬，致令四大增損（云云）。同處一篋者，此明篋同性異。蛇有螫毒，四大有八萬四千煩惱，為害義同。《大經》以假身為篋，身待四大如篋貯蛇，篋壞則蛇去、身滅則大亡，如鳥在籠（云云）。又用業力為篋，業持四大，業謝則大散，如鳥在籠處處求出。心鳥亦然，未曾一念繫在身篋，恒常外馳。此則念念求死，非安身道也。其性各異者，二上升是陽，二下沈是陰。何故相違？猶其性別。性別那能和合成身？諸方亦二者，四大對四方，風東、火南、地西、水北。又對四時，風春、火夏、地秋、水冬。東與南屬陽而上升，西與北屬陰而下沈，故言二上二下。諸方亦二。若相對論者，東上西沈、南升北降。若論四維者，東方帶兩維：一維陽上、一維陰下。餘三方亦如是。或言一根中具四大，二上二下（云云）。悉滅無餘者，初見散滅，謂言風火向上、地水向下，比至上推不得於風火、下檢不見於地水，故言悉滅無餘也。苦果升沈碩異，由於集業善惡天乖（云云）。心識二性躁動不停者，《釋論》云「心意識一法異名，對數名為心、能生名為意、分別名為識。」又言「有異前起為心、次起為意、後了別為識，例如意識不得為一。」二性者，心有善惡性異，意之與識亦有善惡性異，故言二性也。躁動者，心前起時亦與數俱，意識後起亦與數俱，故言躁動。又如四大壞時，善惡業爭牽，不知從誰，故言躁動。但此業未謝，心常覺觀，況復業牽，寧不躁動？有熟牽、強牽。此世雖行善，先世惡業熟，既與時合即受惡報，故言熟牽。強牽者，人雖行惡，臨終之時善心猛盛，即隨善上升。熟牽、強牽，彌顯躁動，亦是隨業所作而墮諸有（云云）。「水火風種散滅壞時」下二行，明業謝棄苦器也。氣命盡，是風去，故言散。煖盡，是火去，故言滅。水盡則身爛，故言大小不淨盈流於外。地散滅是骨肉離解，故言如朽敗木。大小不淨者，身為大、四支為小，足支為大、手支為小，手為大、指為小，如是轉轉作大小，皆悉臭穢不淨盈流。此名助道。若正觀降伏煩惱，煩惱不伏，當修不淨，助破欲心。《釋論》云「三解脫是涅槃門，道品是開門法，不淨九想等是助開門法。」不淨是破欲初門，若進修背捨及大不淨，己身他身、一身多身、一國多國、山林石壁，一切依正皆悉不淨。即雖未爾，想力若成，怖畏心起，能大助道開發正慧。《大經》云「不淨觀亦實亦虛，能破煩惱故名為實，淨言不淨是故為虛。」此不淨觀亦具生法二空。《大經》云「諦觀白骨，一一支節何者是我？八色流光亦復無我，我不可得，即是生空。鍊骨人八色不見、四大無有於實，即是法空。」此就助道明於生法，終成正道爾。 > From the verse of seven lines beginning with “Arising through the confluence of various causes and conditions” onward, the object is explained with reference to the causes of origination—that is, the truth of origination. The text has three parts: first, two lines explain the characteristics of the arising of origination; next, three and a half lines explain the mutual devouring of the characteristics of origination; next, one and a half lines explain the object of good and evil in origination. The first three are the practice of wisdom; the last one is the practice of conduct. The first three are the object of correct contemplation; the last one is the object of contemplation that aids the path. The former arises from ignorance; the latter ceases through ignorance. If one merely discusses arising and ceasing, it is not yet different from the Hīnayāna. Ignorance is originally unborn yet arises, unceasing yet ceases; arising and ceasing are not two, yet are two. > > Regarding “from various causes and conditions”: both suffering and origination generally derive from causes and conditions. If one wishes to elucidate the meaning of origination, one must explain it as the causes and conditions of origination. The first three lines are the causes and conditions for the arising of nominal designations; the subsequent five lines are the causes and conditions for the arising of real dharmas. The Hīnayāna breaks down the four great elements down to fine particles bordering on empty space; from fine particles there are then coarse particles, and these are used as the causes and conditions for the arising of the provisional and the real. Now it is explained: coarse \[particles\] can be analyzed away entirely, and fine particles are also exhausted; when coarse and fine are both exhausted, what entity could serve as cause and condition? As for “causes and conditions”: internal delusion of ignorance is the cause, because one does not understand the two kinds of emptiness—of sentient beings and of dharmas; defiled craving directed toward the external is the condition, because one becomes attached wherever one contacts. Ignorance moistens craving, and karma of origination can arise; therefore it says, “arising because of the confluence of various causes and conditions.” Because karma arises, there is a single thought taking rebirth in the womb, incurring the fruit of suffering. This single thought taking rebirth in the womb is due to ignorance and craving: since the mind capable of producing is false, the mind produced is also false; searching into their root and branch, subject and object are entirely empty; therefore it says, “there is no solidity.” > > The five lines beginning with “Arising from false imagination” explain the causes and conditions for the arising of real dharmas. Due to not understanding false imagination, with a single thought taking rebirth in the womb, the five aggregates are able to arise. > > Regarding “the mechanism of the power of karma”: wholesome and unwholesome karma is the master of the mechanism; the aggregate of form is the apparatus of the mechanism; the aggregates of sensation, perception, and formations move and operate within it, coming and going, advancing and stopping, to entertain themselves. The aggregate of consciousness abides in reliance on the six sense-bases; therefore it is called an “empty village.” Made of the four great elements, it is therefore said to be “established.” > > Regarding “increasing or decreasing according to the time, mutually injuring one another”: to discuss increase and decrease vertically, it is like the ten distinct periods in the \*Mahāparinirvāṇa-sūtra\*. From the period of the \*kalala\* it is called increasing; the prime of life is called flourishing; old age is called decreasing. To discuss increase and decrease horizontally: when fire increases, water decreases; when water increases, fire decreases; wind and earth are also like this. Furthermore, with arising and ceasing in thought after thought, arising is increase and ceasing is decrease. Furthermore, because new sense-faculties arise, there is increase; because old sense-faculties perish, there is decrease. Furthermore, a later passage says: “Mutually injuring one another according to the season: wind in spring, fire in summer, earth in autumn, and water in winter increase and decrease (and so forth).” For example, four snakes first placed in a basket is called birth; the four snakes having equal strength is called youth; their becoming mutually strong and weak is called illness; when the snakes become exhausted from fighting and temporarily rest without moving, this is called being in balance, but after resting they fight again; the snakes becoming emaciated is like old age; the snakes expiring is death. Such are increase and decrease. This is the body as fruition, and being like this is due to the karma of origination. The four temperaments: equal temperament is like earth, anger is like fire, desire is like water, and delusion is like wind; these four temperaments are mutually contrary. The \*Ruiying \[benqi jing\]\* says: “Greed brings on old age, anger brings on illness, and delusion brings on death.” By analogy, it is said that an equal temperament brings on birth. Karma of origination devours one another, causing the four great elements to increase and decrease (and so forth). > > Regarding “dwelling together in one basket”: this explains that the basket is the same, but the natures are different. Snakes have poisonous stings; the four great elements have eighty-four thousand afflictions; their harmfulness is identical. The \*Great Sūtra\* takes the provisional body as the basket: the body depends on the four great elements as a basket stores snakes; when the basket breaks, the snakes depart; when the body perishes, the great elements disappear, like a bird in a cage (and so forth). Furthermore, the power of karma is used as the basket: karma holds the four great elements; when karma wanes, the great elements scatter, like a bird in a cage seeking an exit on every side. The bird of the mind is also like this: not for a single thought is it tethered to the basket of the body, but constantly races outward. This is to seek death in thought after thought, not the path to secure the body. > > Regarding “their natures are each different”: the two that ascend are yang; the two that sink are yin. Why do they conflict? It is because their natures differ. When their natures differ, how can they harmonize to form a body? Regarding “the various directions are also two”: the four great elements correspond to the four directions: wind is east, fire is south, earth is west, water is north. They also correspond to the four seasons: wind is spring, fire is summer, earth is autumn, water is winter. East and south belong to yang and ascend; west and north belong to yin and sink; therefore it says “two ascend and two descend; the various directions are also two.” If discussed in mutual opposition: east ascends, west sinks; south rises, north falls. If discussed in terms of the four intermediate directions: the eastern direction carries two intermediate directions, one intermediate direction is yang and ascends, and one intermediate direction is yin and descends; the remaining three directions are also like this. Or it is said that within a single sense-faculty the four great elements are complete, two ascending and two descending (and so forth). > > Regarding “all perish without remainder”: at first seeing dispersion and perishing, one claims that wind and fire go upward, while earth and water go downward; but when one traces upward, one cannot find wind and fire, and examining downward, one does not see earth and water; therefore it says, “all perish without remainder.” The vast divergence between the rising and sinking of the fruit of suffering is due to the complete opposition between good and evil in the karma of origination (and so forth). > > Regarding “mind and consciousness have two natures, restless and never stopping”: the \*Mahāprajñāpāramitopadeśa\* says: “Mind (\*citta\*), mentation (\*manas\*), and consciousness (\*vijñāna\*) are different names for one single dharma: in relation to mental factors it is called ‘mind’; as that which can generate, it is called ‘mentation’; as that which discriminates, it is called ‘consciousness’.” It also says: “With differences: that which arises first is mind; that which arises next is mentation; that which subsequently discerns is consciousness; by analogy, mind and consciousness cannot be one.” As for “two natures”: mind has differing natures of wholesome and unwholesome; mentation and consciousness also have differing natures of wholesome and unwholesome; therefore it says “two natures.” “Restless”: when the mind first arises, it is also accompanied by mental factors; when mentation and consciousness subsequently arise, they are also accompanied by mental factors; therefore it is called “restless.” Furthermore, when the four great elements disintegrate, wholesome and unwholesome karma struggle to drag \[the person\], and it is unknown which will be followed; therefore it is called “restless.” Merely while this karma has not yet waned, the mind constantly engages in coarse and subtle mental investigation; how much more so when dragged by karma—how could it not be restless? There is being dragged by maturity and being dragged by strength. Although one performs good in this life, if evil karma from past lives is mature, then once it accords with the time, one immediately receives an evil retribution; this is called being dragged by maturity. As for being dragged by strength: although a person has done evil, at the moment of death the wholesome mind is fierce and abundant, so they immediately ascend following the good. Being dragged by maturity and being dragged by strength make the restlessness even more apparent; it also means falling into various realms of existence according to the deeds done by karma (and so forth). > > The two lines beginning with “When the seeds of water, fire, and wind disperse, perish, and disintegrate” explain that when karma wanes, one discards the vessel of suffering. The breath and life-span ending is wind departing; therefore it says “disperse.” Warmth ending is fire departing; therefore it says “perish.” When water is exhausted, the body rots; therefore it says, “impurities large and small overflow to the outside.” The dispersion and perishing of earth is the separation of bones and flesh; therefore it says, “like rotten, decaying wood.” “Impurities large and small”: the torso is large and the four limbs are small; the feet and legs are large and the hands and arms are small; the hand is large and the fingers are small—in this way turning successively into large and small, all foul, impure, and overflowing. This is called aiding the path. If one subdues afflictions through correct contemplation, but the afflictions are not subdued, one should cultivate the \[contemplation of\] impurity to assist in breaking the mind of desire. The \*Mahāprajñāpāramitopadeśa\* says: “The three liberations are the gates to nirvāṇa; the factors of the path are the method for opening the gate; the nine notions of impurity and the like are methods that assist in opening the gate.” Impurity is the initial gate for breaking desire; if one advances to cultivate the \[eight\] liberations and the great impurity, one’s own body and other bodies, one body and many bodies, one country and many countries, mountains, forests, stones, and walls—all environmental and subjective \[aspects\] are entirely impure. Even if it is not yet so, if the power of imagination is perfected, a mind of dread arises, which can greatly aid the path and open up correct wisdom. The \*Great Sūtra\* says: “The contemplation of impurity is both real and unreal: because it can destroy afflictions, it is called real; because it speaks of what is pure as impure, it is unreal.” This contemplation of impurity also possesses both the emptiness of sentient beings and of dharmas. The \*Great Sūtra\* says: “Carefully contemplate the white bones: which one among the various joints is ‘I’? The flowing light of the eight colors is also without an ‘I’; ‘I’ cannot be found—this is the emptiness of sentient beings. When the person who refines the bones sees no eight colors, and the four great elements have no reality—this is the emptiness of dharmas.” This explains the sentient being and dharmas with reference to aiding the path, which ultimately accomplishes the correct path. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.1785.4.7) - [Next: 4.9.1](https://indike.org/pramana/in.bauddha.taisho.1785.4.9.1) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1785.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.4.8](https://indike.org/pramana/in.bauddha.taisho.1785.4.8) · Pramāṇa