[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) › 4.9.3 # 金光明經文句 4.9.3 金光明經文句 4.9.3 - **Language:** Classical Chinese ### [4.9.3](https://indike.org/pramana/in.bauddha.taisho.1785.4.9.3) 若作助道不淨觀時，若觀惡心取境，即是污穢五陰。 若善心慚愧，即是方便隱沒五陰。 是見皆依色，色即不淨，以不淨故無人無我，故言何處有人。 能觀觀智亦復如是，故言何處有人。 若得悟為論，破二十種身見，是得眾生空無復見惑。 而作二十種觀者，除於實惑，實惑若除即入修道，即應言何處有法。 若未悟為論者，雖作二十種觀，見惑未除，而於假名上伏愛，度入實法計我。 故《法華》云「眾生處處著，捨一取一，如屈步蟲。 」須實法上更作二十種觀，使空慧分明，處處作無咎。 從「如是諸大」下兩行明實法觀。 上生空得悟，即解於法； 為未悟故更說爾。 文亦為三：初兩句即法而空、次一行一句即法本性非空非假、次一句即法而假，例如生空三意也。 如是諸大者，標四大法也。 一一不實者，正明空觀也。 若四大各守其性者，地守堅性，不應動、不應煖。 水守濕性，不應氷、不應波。 火守熱性，不應貞、不應焰。 風守動性，不應持、不應觸壁而止。 一大既有三性，非都堅、非都濕、非都熱、非都動，失本性故，則是不實，不實故空。 《請觀音》云「地無堅性、水性不住、火從緣生、風性無礙，一一皆入如實之際。 」即其義也。 上檢生空，故言何處有人。 今檢法空，故言一一不實。 不實者，即空也。 本自不生者，即法本性不生不滅，非空非假觀也。 體其元不生，中無和合，末亦不空。 元無四大，四大何得而生，元既不生，中那和合？ 四大既不和合，寧得五陰和合？ 大陰既不和合，那得法空？ 本自不生不滅，非是觀智令其不生不滅。 即事而理，此之謂也。 以是因緣者，觀解因緣也。 觀與理冥，達即空即假即中。 《大經》云「亦有因緣，因滅無明即得熾然三菩提燈。 」即因緣義也。 和合而有者，即法而假也。 既本體不實，那得大陰？ 此由無明業因，託今世遺體果，故有四大五陰。 即是迷惑因果和合而有。 此法有故，體有非有亦非有非非有，即空即假即非空非假。 三觀明文在經，寧不信邪？ 更為鈍根人作實法惑相，或謂四大五陰是有、是無、是亦有亦無、是非有非無。 四執既生、生名為有。 是見依色、依色起我、我生五利。 為法恚怒，復起五鈍。 十使是集，方招來苦。 來世不了，展轉無窮，生死大海潦水波濤，世世常為大陰所惑。 惑此色法即色陰，憂喜是受陰，取相是想陰，起善惡是行陰，分別是識陰。 陰心起故名為有法，非法空也。 心不依色，亦復不依受想行識，寂然滅眾惡，無量眾罪除。 如是尊妙人，則能見般若，亦是甚深法性，金光明中而得見我釋迦牟尼。 行人若能如此觀生法二空，則是懷璧向本，一世兩世能有所辦，保不孤然矣。 從「無明體相」下五行，明十二因緣生法二空觀。 文為二：初三行出境相、後二行出觀相。 初又二：初二行明生空境，故文云「名曰無明」，《釋論》云「誰老死」，故知是生空境也。 後一行出法空境，文云「老死愁惱」，《釋論》云「是老死」，故知是法空境也。 然十二因緣經論不同，或三世、或果報、或一念、或十種。 三世者，過去二因破神常之見，現在五果破神我之見，現在三因、未來二果破神斷之見，常途所用。 果報者，初託胎歌羅邏時為無明，一期始終論十二支也。 一念者，《華嚴》云「十二因緣在一念心中」，《大集》云「十二因緣，一人一念悉皆具足。 如眼見色，不了名無明，生愛惡名行，是中心意名識，色共識行名名色，六處生貪名六入，色與眼作對名觸，領納名受，於色纏綿名愛，想色相已名取，念色心起名有，心生名生心滅名死。 乃至意思法亦復如是。 一日一夜凡識幾許十二因緣輪網以自纏迴？ 」今更說其因起之相。 若觀名色由行，行由無明，於無明不了，或謂有、謂無、亦有亦無、非有非無，作四句取者，皆是無明。 > When one undertakes the contemplation of impurity as an auxiliary path, if one contemplates an unwholesome mind grasping an object, that is defiling the five aggregates. If it is a wholesome mind with shame and conscience, that is an expedient for submerging the five aggregates. These views all rely on matter; matter is itself impure, and because it is impure, there is neither person nor self; therefore \[the sūtra\] says, "Where is there a person?" The wisdom that contemplates is also like this; therefore it says, "Where is there a person?" If spoken of in terms of achieving awakening, destroying the twenty kinds of view of personal identity (kāyadṛṣṭi) is attaining the emptiness of the sentient being, with delusion of views no longer remaining. But one who performs the twenty kinds of contemplation eliminates delusion regarding real dharmas; if delusion regarding real dharmas is eliminated, one immediately enters the path of cultivation (bhāvanā-mārga), and one should then say, "Where is there any dharma?" If spoken of in terms of one who is not yet awakened: although one performs the twenty kinds of contemplation, the delusion of views is not yet eliminated, and one merely suppresses craving upon nominal designations, passing into real dharmas and conceiving a self. Hence the Lotus Sūtra says: "Sentient beings are attached at every point, abandoning one and grasping another like an inchworm." One must further perform the twenty kinds of contemplation upon real dharmas, causing the wisdom of emptiness to become distinct and clear, so that performing it everywhere entails no fault. From "These great \[elements\]" downward, two lines explain the contemplation of real dharmas. When one achieves awakening through the emptiness of the sentient being above, one immediately understands dharmas; \[this\] is further stated for the sake of those who have not yet awakened. The text also falls into three parts: the first two phrases mean that dharmas are identical to emptiness; the next line and one phrase mean that the original nature of dharmas is neither empty nor provisional; the next phrase means that dharmas are identical to the provisional—analogous to the three meanings in the emptiness of the sentient being. "These great \[elements\]" indicates the dharmas of the four great elements. "None of them is real" directly explains the contemplation of emptiness. If the four great elements each preserved their own nature, earth preserving the nature of solidity should not move and should not become warm; water preserving the nature of moisture should not turn into ice and should not form waves; fire preserving the nature of heat should not turn into fuel and should not be a flame; wind preserving the nature of motion should not sustain and should not stop upon striking a wall. Since a single great element possesses the three \[other\] natures and is not wholly solid, not wholly moist, not wholly hot, and not wholly moving, having lost its original nature, it is not real; being not real, it is empty. The Sūtra on Requesting Avalokiteśvara says: "Earth has no nature of solidity; the nature of water does not abide; fire arises from conditions; the nature of wind is unobstructed; each and every one enters the limit of reality." This is precisely its meaning. Above, inquiring into the emptiness of the sentient being, it therefore said, "Where is there a person?" Now, inquiring into the emptiness of dharmas, it therefore says, "None of them is real." "Not real" means precisely empty. "Originally unarisen of themselves" means that the original nature of dharmas is unarisen and unceasing—the contemplation of neither empty nor provisional. Realizing that their origin does not arise, there is no combination in the middle, nor emptiness at the end. Originally there are no four great elements; how could the four great elements come to arise? Since the origin is unarisen, how could there be combination in the middle? Since the four great elements do not combine, how could the five aggregates combine? Since the great \[elements\] and the aggregates do not combine, how could there be emptiness of dharmas? They are originally unarisen and unceasing of themselves; it is not that the wisdom of contemplation causes them to be unarisen and unceasing. This is what is meant by "the immediate identity of phenomena and principle." "Through these causes and conditions" refers to the causes and conditions of contemplative understanding. Contemplation and principle merge, realizing that \[dharmas are\] immediately empty, immediately provisional, and immediately the middle. The Great Sūtra says: "There are also causes and conditions: by extinguishing ignorance, one immediately obtains the blazing lamp of sambodhi." This is precisely the meaning of causes and conditions. "Coming into existence through combination" means that dharmas are immediately provisional. Since their original substance is not real, how could there be the great \[elements\] and the aggregates? This is due to the causal conditions of ignorance and karma: by relying on the resultant physical body left behind in the present world, the four great elements and five aggregates come to exist. That is, they exist through the combination of causes and fruits of delusion. Because these dharmas exist, their substance has existence, non-existence, and neither existence nor non-existence; they are immediately empty, immediately provisional, and immediately neither empty nor provisional. The clear text of the threefold contemplation is right in the sūtra; how could one not believe it? Further, for persons of dull faculties, one characterizes the delusion regarding real dharmas: some say the four great elements and five aggregates are existent, are non-existent, are both existent and non-existent, or are neither existent nor non-existent. Once the four attachments arise, arising is called existence. These views rely on matter; relying on matter, they give rise to a self; the self gives rise to the five sharp \[afflictions\]. Becoming angered on account of dharmas, they further give rise to the five dull \[afflictions\]. The ten emissaries are the origin (samudaya), which then brings forth future suffering. Failing to understand in future lives, \[this continues\] endlessly in cyclical transmission: the surging waves on the great ocean of birth and death; lifetime after lifetime, they are constantly deluded by the great \[elements\] and aggregates. Delusion regarding this material dharma is the aggregate of matter; sorrow and joy are the aggregate of sensation; grasping appearances is the aggregate of perception; initiating wholesome and unwholesome is the aggregate of formations; making discriminations is the aggregate of consciousness. Because the aggregate mind arises, it is called having dharmas, which is not the emptiness of dharmas. When the mind does not rely on matter, nor does it rely on sensation, perception, formations, or consciousness, it becomes serene and puts an end to all evils, and immeasurable sins are eliminated. A person of such noble excellence is able to see wisdom (prajñā); this is also the profound dharmatā, and within the golden radiance one is able to see me, Śākyamuni. If a practitioner is able to contemplate the two emptinesses of the sentient being and dharmas in this way, it is like carrying a precious jewel while returning home; within one or two lifetimes, one will accomplish something, guaranteed not to be left stranded. From "The substance and characteristics of ignorance" downward, five lines explain the contemplation of the two emptinesses of the sentient being and dharmas through the twelve links of dependent origination. The text falls into two parts: the first three lines present the characteristics of the object, and the latter two lines present the characteristics of the contemplation. The first part also has two sections: the first two lines explain the object of the emptiness of the sentient being; hence the text says, "It is called ignorance." The Treatise says: "Who grows old and dies?" Thus we know it is the object of the emptiness of the sentient being. The latter one line presents the object of the emptiness of dharmas; the text says, "Old age, death, sorrow, and affliction." The Treatise says: "This is old age and death." Thus we know it is the object of the emptiness of dharmas. However, the sūtras and treatises differ regarding the twelve links of dependent origination: sometimes \[explaining them in terms of\] the three periods of time, sometimes retribution, sometimes a single thought-moment, or sometimes ten kinds. The three periods of time means that the two past causes destroy the view of an eternal spirit; the five present results destroy the view of a spirit as self; the three present causes and two future results destroy the view of the annihilation of the spirit—this is what is conventionally used. Retribution means: from the initial entry into the womb as a kalala considered as ignorance, through the twelve links spanning the entire course of a single lifetime from beginning to end. A single thought-moment means: the Avataṃsaka Sūtra says, "The twelve links of dependent origination are within a single thought-moment of the mind"; the Mahāsaṃnipāta Sūtra says, "The twelve links of dependent origination are completely present in a single thought-moment of one person. For example, when the eye sees forms, not understanding is called ignorance; generating craving and aversion is called formations; the mind and consciousness at the center are called consciousness; matter operating together with consciousness is called name-and-form; greed arising in the six sense-bases is called the six internal bases; matter making contact with the eye is called contact; reception is called sensation; clinging attachment to matter is called craving; having conceptualized the marks of matter is called grasping; the thought of matter arising in the mind is called becoming; the arising of the mind is called birth, and the cessation of the mind is called death. The same applies through to the mind thinking of dharmas. In a single day and night, how many networks of the wheel of the twelve links of dependent origination does the ordinary consciousness spin to entangle itself?" Now we further explain the characteristics of their causal arising. If one contemplates that name-and-form arises from formations, and formations arise from ignorance, and regarding ignorance one fails to understand, saying it is existent, non-existent, both existent and non-existent, or neither existent nor non-existent—grasping through the tetralemma is entirely ignorance. > — English (machine translation) (machine translation) - [Previous: 4.9.2](https://indike.org/pramana/in.bauddha.taisho.1785.4.9.2) - [Next: 4.9.4](https://indike.org/pramana/in.bauddha.taisho.1785.4.9.4) - [Up: 4.9](https://indike.org/pramana/in.bauddha.taisho.1785.4.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.4.9.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.4.9.3](https://indike.org/pramana/in.bauddha.taisho.1785.4.9.3) · Pramāṇa