金光明經文句 6.5

6.5

此文是流通中第二意，明人王弘經感通冥聖，天王佐助善政興隆。文為二：一長行說事本、二偈頌說正論。長行中對告地神說昔尊相，如文。偈有八十二行，文為四：初二行半集眾；次三行半發問；次一行結問開答；後七十五行梵天答，即說正論也。集眾文為三：初一行是佛敘尊相欲為天子，說先王本法；次一行佛敘尊相誡聽；次半行明說論處所。次四王發四問：一問云何呼人為天；二問非天所生而名天子；三問處王宮殿何故名天；四問以人法治世那得名天。次一行成前起後，可見（云云）。問既有四，答亦為四：一答天護其入胎，雖是人子而稱天子。三十三天各分己德，雖是於人而稱為天。雖處人宮殿，用天律治世，雖是人主而稱為天。雖是人法治世，令眾生行善多生天上，以因中說果故稱為天。從「汝今雖以」下，是梵答。文為二：初十行半略答、後六十四行半廣答。略中有四：初一行半許答、次「因集業故」一行略舉昔因今果答其問王義、次五行舉三義答其問天義、次三行舉三義重答問王義。答天舉三義者，未入胎、入胎分、德力加是也。以護胎故稱為天子，答第二問也。以分德故有其天德，故稱為天，答第一問也。神力所加，修善遮惡，後必生天。因中說果，故稱為天。答第三第四正法治世名為天問也。答「半名為天」三義竟。從「半名人王」已下，答有三義，故稱半為王。一名執樂者，樂由於王，王執此樂使天下和平，五日一風、十日一雨，老者擊壤、小騎竹馬，誰不歸德？故執樂者名王。二者遮惡，為民除害，天不亢旱、地不洪流、草不折傷、民無疾癘者，誰不歸德？故遮惡名王。三父母者，誨示禍福、導語善惡，制禮作樂而民知禁，誰不歸德？故父母名之為王。能為民下作父母，故諸天護之，名為天子。以遮惡不起，諸天分德，名之為天。以執樂故，因中說果，復名為天。非但半名人王義成，半名為天三義亦顯。從「若有惡事」下三十九行三句，廣明非法不得名天不得名王。六義俱失，三十三天各生瞋恨，是天不護，不護故非天子。是諸天王各相謂言，是天不分德，不分德故不得名天。捨遠善法增長惡法則無天因，寧得因中說果歎人為天也。生大愁苦者，無執樂義。疾疫流遍，無遮惡義。縱惡不顧善，無父母義（云云）。從「當正治罪」下二十四行三句，更廣說六義。當正治罪，即父母義。諸天護持，即天子義。以滅惡法，即魁膾義。魁膾名典軍，遮制惡鬼。鬼畏典軍，不敢亂行也。修習善法，即執樂義。應各為說，即示因果義。諸天，即分德義。還以六義消文，皆可尋（云云）。此中應明觀義，自思之（云云）。問：金光明是正論本，其意云何？天者即法性金也，法性作依止，故言天護。分德者即光也，報身與法性冥，即是分德也。神力所加者，即明也（云云）。又父母者即金也，法性為父母故；遮惡即光也；執樂即明也。以此為本，故能正論爾。如半名人王半名為天為世間正論，半名出世間正論。本末相關，即此意也。

This text is the second topic within the transmission section, clarifying that human kings propagate the sūtra, thereby moving and communicating with the unseen sages, and that the heavenly kings assist them so that good governance flourishes. The text has two parts: first, the prose states the origin of the events; second, the verses speak the orthodox treatise. In the prose, [the Buddha] addresses the Earth Spirit to tell of the ancient Venerable Signs (Zunxiang), as stated in the text. The verses comprise eighty-two lines, divided into four sections: first, two and a half lines assemble the assembly; next, three and a half lines raise the questions; next, one line concludes the questions and opens the answers; finally, seventy-five lines are Brahmā's response, which expounds the orthodox treatise. The text assembling the assembly is in three parts: the first one line is the Buddha recounting that Venerable Signs wished to expound the ancient kings' fundamental law for the sake of the son of heaven; the next one line is the Buddha recounting Venerable Signs admonishing them to listen; the next half-line clarifies the place where the treatise was expounded. Next, the Four Kings raise four questions: first, they ask why a human is called a god (deva); second, they ask why one who is not born of gods is called 'son of heaven' (devaputra); third, they ask why one who dwells in a royal palace is called a god; fourth, they ask how one who governs the world with human laws can be called a god. The next one line concludes what came before and introduces what follows, as can be seen (and so forth). Since there are four questions, there are also four answers: first, it answers that the gods protect his entering the womb, so although he is a human son, he is called 'son of heaven'. The Thirty-Three Gods each apportion their own virtue, so although he is among humans, he is called a god. Although he dwells in a human palace, he governs the world with heavenly ordinances, so although he is a lord of men, he is called a god. Although he governs the world with human laws, he causes sentient beings to practice good so that many are born in the heavens; speaking of the effect within the cause, he is therefore called a god. From 'Although you now' onward is Brahmā's reply. The text has two parts: first, ten and a half lines give a concise answer; later, sixty-four and a half lines give an extensive answer. Within the concise answer there are four parts: the first one and a half lines grant the answer; next, the one line 'Because of collected karma' briefly cites past causes and present effects to answer the question regarding kingship; next, five lines cite three meanings to answer the question regarding godhood; next, three lines cite three meanings to answer once more the question regarding kingship. As for citing three meanings to answer concerning godhood, they are: before entering the womb, the apportionment upon entering the womb, and the augmentation by the power of virtue. Because they protect the womb, he is called 'son of heaven'—this answers the second question. Because they apportion virtue, he possesses heavenly virtue and is therefore called a god—this answers the first question. Being augmented by divine power, he cultivates good and prevents evil, and is certain to be born in heaven later; speaking of the effect within the cause, he is therefore called a god—this answers the third and fourth questions about governing the world with the true Dharma and being called a god. The three meanings answering the 'half is called god' are finished. From 'half is called king of men' onward, the answer has three meanings, and therefore half is called king. First, 'upholding joy': joy stems from the king; the king upholds this joy, bringing peace and harmony to the realm—winds once every five days, rains once every ten days; the elderly beat the earth, and the young ride bamboo horses—who would not submit to his virtue? Therefore, one who upholds joy is called a king. Second, 'preventing evil': he removes harm for the people; heaven does not suffer severe drought, earth does not flood, grasses do not break or wither, and the people suffer no pestilence—who would not submit to his virtue? Therefore, one who prevents evil is called a king. Third, 'father and mother': he instructs and points out misfortune and fortune, guides and teaches good and evil, establishes rites and composes music so that the people know the prohibitions—who would not submit to his virtue? Therefore, as father and mother he is called a king. Because he can act as father and mother to the people below, the gods protect him and call him 'son of heaven'. Because he prevents evil from arising, the gods apportion virtue, calling him a god. Because he upholds joy, speaking of the effect within the cause, he is again called a god. Not only is the meaning of 'half is called king of men' established, but the three meanings of 'half is called god' are also clarified. From 'If there are evil deeds' onward, thirty-nine lines and three verses extensively clarify that with unlawful conduct one cannot be called a god nor called a king. When all six meanings are lost, the Thirty-Three Gods each give rise to anger and hatred—this means the gods do not protect him; because they do not protect him, he is not a son of heaven. The heavenly kings say to each other, 'These gods do not apportion virtue'; because they do not apportion virtue, he cannot be called a god. Abandoning and estranging the good Dharma and increasing evil dharmas, there is no cause for heaven; how could one speak of the effect within the cause and praise a human as a god? Where great grief and suffering arise, there is no meaning of 'upholding joy'. When pestilence spreads everywhere, there is no meaning of 'preventing evil'. Indulging evil without regard for good, there is no meaning of 'father and mother' (and so forth). From 'One should properly punish crimes' onward, twenty-four lines and three verses further expound the six meanings extensively. 'One should properly punish crimes' is the meaning of 'father and mother'. 'Protected and upheld by all gods' is the meaning of 'son of heaven'. 'In order to extinguish evil dharmas' is the meaning of the executioner (kuikui). The executioner is named the army commander, who wards off and restrains evil ghosts. The ghosts fear the army commander and dare not act wildly. 'Cultivating good dharmas' is the meaning of 'upholding joy'. 'One should expound it to each' is the meaning of 'demonstrating cause and effect'. 'The gods' is the meaning of 'apportioning virtue'. Interpreting the text again with these six meanings, all can be traced (and so forth). Here one should clarify the contemplation of mind; reflect on this oneself (and so forth). Question: If the Suvarṇaprabhāsa is the root of the orthodox treatise, what does this mean? 'God' is the gold of the dharmatā; the dharmatā serves as the reliance, hence it is said that the gods protect him. 'Apportioning virtue' is the light; when the reward body merges with the dharmatā, that is 'apportioning virtue'. 'Augmented by divine power' is the radiance (and so forth). Furthermore, 'father and mother' is the gold, because dharmatā is the father and mother; 'preventing evil' is the light; 'upholding joy' is the radiance. Taking these as the root, one can therefore hold the orthodox treatise. Just as half being called king of men and half being called god is the worldly orthodox treatise, half is called the supramundane orthodox treatise. Root and branch correspond to each other; such is this meaning.