金光明經文句 4.9.5

4.9.5

佛地果圓，斷德已滿、慈悲力大，能為眾生開於十住、示十行、入十向、處十地，食甘露味，功用具足，斷德化他兩義皆成也。 又通對般若四智，開對道慧，示對道種慧，入對一切智，處對一切種智，食味對佛住大涅槃。 以大悲令眾生得此四智，於果地斷德，義亦無妨（云云）。 又對《法華》開示悟入佛之知見。 良由佛德圓滿，能以大事因緣出現於世，開示眾生佛知見也，於斷德義亦顯。 又《涅槃》云「常樂我淨」，於果斷最便，如前釋（云云）。 「吹大法螺」下九行明果地化他滿。 文為二：初兩行轉法輪化他、次七行四弘誓願化他。 說法又二：初一行說法、次一行神通。 餘經前神通駭物開後說法，今經後神通成前說法爾。 修因時生法二空之正慧，得果時智德滿，故能說法化他。 修因時生法二空之助道，得果時斷德滿，故能神通化他。 說法舉四譬者，聞法之益，實自無量，略舉四譬，別有所擬。 吹䗍是改號，譬佛說小乘法，改凡夫苦忍之凡性，入聖人之正性。 說大乘法，改凡聖之偏性，入中道之圓性。 通教七地，別教初地，圓教初住皆是改號之位，從偏以入中也。 擊大法鼓者，擊鼓誡進、肅眾前驅，此譬佛說法督進深行。 小乘位在修道、通教在八地、別教在十行、圓教在初住，此諸位以聞法力咸進真修道也。 然大法炬者，炬能自照亦能照他，譬佛說法令自他雙益，如千年闇室一燈能了，又如一燈然百千燈。 聞法之力自他俱益亦復如是。 通教八地、別教十迴向、圓教亦在初住，皆是道觀雙流自他俱益之位也。 雨勝法雨者，雨能成熟，農夫加功，扶疎益寡。 時澤一降華果敷榮，喻如眾行雖復勤修，發趣事弱。 聞佛說法，增道損生任運成熟，自然流入薩婆若海。 如大恒中船，不勞筋力疾有所到。 此並在雙流位中，義如上說。 若得此意，例《華嚴》之四位、《般若》之四智、《法華》之四知見、《涅槃》之四德，皆可解。 此一法竪擬諸經之位、橫論一切諸位，一聞法音隨類各解（云云）。 此中四譬皆言大者，說大法也。 通途解釋，明大非小位爾。 「我今摧伏」下，是神通化他也。 怨結者，四住是二乘怨結，五住是菩薩怨結。 魔為煩惱主，伐樹去根、化物須降主，若不降魔，化道不暢。 降魔之法須用神通，譬如勝怨乃可為勇，非法王不壞。 法王勝者，是時化道得立爾。 竪法幢者，法幢三昧也。 高出眾行，為眾行之望，如兵望麾也。 三德不縱不橫，故言微妙。 從「度諸眾生」下七行，是四弘誓願化他。 雖復成果，本願未休，故言四弘益物，亦名四諦益物。 四弘是誓願之心，四諦是所緣之境也。 度諸眾生是初弘誓，亦是未度苦諦令度苦諦也。 從「煩惱熾然」一行是第二弘誓，亦是未斷集諦令斷集諦也。 從「我以甘露」下一行，是第四弘誓，亦是未證滅諦令證滅諦也。 從「於無量劫」下四行，是第三弘誓，亦是未安道諦令安道諦也。 此中指檀為四諦。 檀對於慳，慳貪自蔽是集，集業招果是苦，檀能破慳是道，慳滅是滅諦。 無量劫者，積功高也。 遵修諸行者，攝法廣也。 論云：檀義攝於六（云云）。 捨身命財與後際等，得不壞常住，名波羅蜜。 竪高橫廣，故言遵條諸行也。

The fruition of the Buddha ground is complete: the virtue of eradication is fully perfected, the power of kindness and compassion is immense, and he is able, for the sake of sentient beings, to open the ten dwellings, display the ten practices, enter the ten dedications, abide in the ten grounds, taste the nectar of immortality, and be fully endowed with function, such that both the virtue of eradication and the transformation of others are established. Furthermore, this generally corresponds to the four knowledges of prajñā: opening corresponds to the knowledge of the path; displaying corresponds to the knowledge of the species of the path; entering corresponds to all-knowledge; abiding corresponds to all-knowledge in its forms; and tasting the flavour corresponds to the Buddha abiding in great nirvāṇa. Causing sentient beings through great compassion to attain these four knowledges does not in any way contradict the meaning of the virtue of eradication in the fruition ground (and so on). Furthermore, this corresponds to the opening, displaying, awakening to, and entering of the vision and knowledge of the Buddha in the Lotus Sūtra. It is precisely because the Buddha's virtues are complete and perfect that he can appear in the world for the sake of the one great cause, to open and display the Buddha's vision and knowledge to sentient beings; the meaning also becomes clear with respect to the virtue of eradication. Furthermore, the Nirvāṇa Sūtra speaks of 'permanence, bliss, self, and purity', which is most fitting for the fruition of eradication, as explained previously (and so on).

The nine lines from 'Blowing the great Dharma conch' onward explain the completion of the transformation of others in the fruition ground. The text has two parts: first, two lines on transforming others by turning the wheel of the Dharma; next, seven lines on transforming others through the four great vows. Preaching the Dharma also has two parts: first, one line on preaching the Dharma; next, one line on supernatural powers. In other sūtras, supernatural powers come first to awe beings, introducing the subsequent preaching of the Dharma; in this sūtra, supernatural powers come afterward to consummate the preceding preaching of the Dharma. When cultivating the cause, it is the correct wisdom of the two emptinesses of sentient beings and dharmas; upon attaining the fruit, the virtue of knowledge is perfected, and thus he can preach the Dharma to transform others. When cultivating the cause, it is the auxiliary paths of the two emptinesses of sentient beings and dharmas; upon attaining the fruit, the virtue of eradication is perfected, and thus he can use supernatural powers to transform others.

Regarding the four metaphors given for preaching the Dharma, the benefits of hearing the Dharma are indeed boundless; four metaphors are briefly presented to make specific correspondences. Blowing the conch is changing the designation: it symbolizes the Buddha preaching the Hīnayāna Dharma, changing the ordinary nature of the suffering and forbearance of ordinary persons to enter the correct nature of the noble ones; and preaching the Mahāyāna Dharma, changing the biased nature of ordinary persons and noble ones to enter the perfect nature of the Middle Way. The seventh ground of the common teaching, the first ground of the distinctive teaching, and the first dwelling of the perfect teaching are all ranks of changing the designation, entering the Middle from the biased. Striking the great Dharma drum: striking a drum gives warning to advance and marshals the host to march forward; this symbolizes the Buddha preaching the Dharma to urge and advance deep practice. The Hīnayāna rank is in the path of cultivation; in the common teaching it is in the eighth ground; in the distinctive teaching it is in the ten practices; and in the perfect teaching it is in the first dwelling; these ranks all advance toward the true path of cultivation through the power of hearing the Dharma. Lighting the great torch of the Dharma: a torch can illuminate itself and can also illuminate others; this symbolizes the Buddha preaching the Dharma to mutually benefit both self and others, like a thousand-year-dark room that a single lamp can illuminate, or like a single lamp lighting hundreds of thousands of lamps. The power of hearing the Dharma mutually benefiting self and others is just like this. The eighth ground of the common teaching, the ten dedications of the distinctive teaching, and also the first dwelling of the perfect teaching are all ranks where the path and contemplation flow together and self and others are mutually benefited. Raining the supreme rain of the Dharma: rain can ripen things; though a farmer exerts effort, luxuriant growth yields little benefit without it; but once seasonal moisture descends, flowers and fruits burst forth in splendor. This is like the various practices: though diligently cultivated, their mobilization is weak; upon hearing the Buddha preach the Dharma, the path increases and birth decreases, ripening spontaneously, naturally flowing into the ocean of sarvajñatā. It is like a boat on the great Ganges, reaching its destination swiftly without bodily exertion. These all belong to the ranks where both flow together, the meaning being as explained above.

If one grasps this intent, by analogy, the four ranks of the Avataṃsaka, the four knowledges of Prajñā, the four aspects of vision and knowledge of the Lotus Sūtra, and the four virtues of the Nirvāṇa Sūtra can all be understood. This single dharma vertically corresponds to the ranks of the various sūtras, and horizontally discusses all ranks; upon hearing the single sound of the Dharma, each understands according to their kind (and so on). In this, all four metaphors speak of 'great', meaning the preaching of the great Dharma. In general explanation, it clarifies that these are great and not lesser ranks.

From 'I now subdue' downward, it is transforming others through supernatural powers. 'Resentful fetters': the four entrenchments are the resentful fetters of the two vehicles; the five entrenchments are the resentful fetters of the bodhisattvas. Māra is the master of afflictions; when cutting down a tree one must remove the root, and when transforming beings one must subjugate the master: if Māra is not subdued, the path of transformation will not flourish. The method for subduing Māra requires supernatural powers; it is like overcoming an enemy, which can only be called valor; it cannot be indestructible without the Dharma King. When the Dharma King conquers, at that time the path of transformation can be established. 'Raising the banner of the Dharma': this is the samādhi of the Dharma banner. It rises high above the various practices, serving as a beacon for the various practices, like soldiers looking toward the commander's banner. The three virtues are neither vertical nor horizontal, hence called 'subtle and wondrous'.

The seven lines from 'Delivering all sentient beings' downward are the four great vows for transforming others. Even though the fruition has been achieved, the fundamental vows do not cease; hence it speaks of the four great vows benefiting beings, also called the four noble truths benefiting beings. The four great vows are the mind of vows, and the four noble truths are the cognitive objects conditioned by them. 'Delivering all sentient beings' is the first great vow; it is also causing those who have not crossed the truth of suffering to cross the truth of suffering. The one line from 'Afflictions blaze' is the second great vow; it is also causing those who have not severed the truth of accumulation to sever the truth of accumulation. The one line from 'I, with nectar' is the fourth great vow; it is also causing those who have not realized the truth of cessation to realize the truth of cessation. The four lines from 'Throughout immeasurable eons' are the third great vow; it is also causing those who have not been established in the truth of the path to be established in the truth of the path. Here, dāna (giving) is designated as the four noble truths: dāna opposes stinginess; stinginess and greed obscuring oneself is accumulation; accumulated karma inviting retribution is suffering; dāna being able to destroy stinginess is the path; and the cessation of stinginess is the truth of cessation. 'Immeasurable eons' refers to the height of accumulated merit. 'Diligently cultivating all practices' refers to the breadth of embracing dharmas. The treatise says: the meaning of dāna embraces the six [pāramitās] (and so on). Relinquishing bodily life and wealth equally to the ultimate limit, one attains the indestructible, permanent abiding, which is called pāramitā. It is vertically high and horizontally broad; hence it says 'diligently cultivating all practices'.