金光明經文句 1.25

1.25

The nine lines of verse from “I shall now speak” downward narrate the function. The text has four parts: the first three lines explain the superior teachings that are capable of destroying; the next three and a half lines explain the evil transgressions that are destroyed; the next line and a half cite the practices to encourage cultivation; the final line concludes and summarizes.

Regarding the first three lines explaining the superior teachings capable of destroying: they refer to the Dharma as the objective realm, which is the dharmatā; the Dharma as practice, which is confession and praise; and the Dharma as the guide, which is the knowledge of all aspects. Therefore, speaking of “confession and other Dharmas,” we know it is not just a single kind. If we discuss them as mutually assisting: practice assists wisdom, wisdom reveals principle, and because principle is revealed, it is capable of exhausting all suffering. Because suffering is exhausted, the Dharma body is revealed; because wisdom is perfected, the reward body is revealed; because merit and virtue are unsurpassed, the response body is revealed. If discussed from the perspective of the perfect [teaching]: the three Dharmas are cultivated neither horizontally nor vertically, and the three bodies are also revealed neither horizontally nor vertically. Although there is the distinction between the perfect and the distinctive [teachings], both are superior Dharmas capable of destroying [evil].

Examining the old text, its words are brief. The new version fully contains the text of the three turnings of preaching the Dharma: the four Buddhas speak of the permanent fruition, and those of superior faculties attain benefit; the brāhmaṇa speaks of the Dharma body having no relics, and those of middling faculties attain benefit; the Buddha distinguishes the three bodies, and those of inferior faculties attain benefit. Now in the prologue, saying “I shall now speak of confession and other Dharmas” is precisely narrating the Dharmas of the three turnings below that are capable of destroying evil.

Next, from “whose faculties are incomplete” downward, it narrates the Chapter on Emptiness. The text has two parts: the first three and a half lines explain the evils that are destroyed; the next two and a half lines explain the methods capable of destroying them. The first is further divided into three: from “whose faculties are incomplete” downward, it destroys the retribution obstacle; the single phrase “sorrow and grief” destroys the affliction obstacle; from “inauspicious stars, disasters, and portents” downward, it destroys the karma obstacle. Other sūtras say in response to conditions that retribution obstacles are difficult to transform: at the time of the cause one can be saved, but in fruition nothing can be done. In this sūtra, all three obstacles can be transformed.

To explain these three obstacles tentatively: they arise from violating the five precepts. Violating the five precepts is the karma obstacle; receiving bodies in the three lower paths, among humans, gods, and so forth is the retribution obstacle; having afflictions as the root is the affliction obstacle.

Now, explaining directly the retributions of violating the five precepts within the human path: the external deficiency of the faculties and the internal shortening of the life span—these two lines are the retribution of killing living beings. In the past one damaged the bodies of others, so now one's own faculties are ruined and crippled; in the past one cut off the life of others, so now one's own life span is reduced. The sūtra says: “Killing living beings is the cause and condition for obtaining two kinds of retribution: much illness and a short life.” This refers to that matter.

If one is destitute, impoverished, and afflicted, this is having no supportive retribution externally. If the gods abandon and depart from one, this is having no blessed merit internally. These two lines are [the retribution of] violating the precept against stealing. The sūtra says: “There are devas and nāgas born with the same birth and same name who assist him, and the Deva of Merit (Puṇyā) makes a vow to benefit him.” The thief has no such thing. Furthermore, those who are rich first and poor later are certainly abandoned by nāgas and deserted by gods.

If kin and intimates fight internally and the king's law is applied externally, these two lines are [the retribution of] violating the precept against sexual misconduct. The sūtra says: “When protected by people, people become angry; when protected by the law, the law breaks down. In the past one violated another's person, so now flesh and blood fight and litigate; in the past one destroyed another's law, so now the king's law is applied to oneself.” This refers to that matter.

“Each has wrath and contention”: there should be two lines here; either the translator omitted them, or it was just an abbreviation. Internally, each has wrath and contention; externally, no one believes him. This pair is [the retribution of] violating [the precept against] false speech. In the past one deceived others with untruths, so now one is constantly deceived and angered. In the past one's words were devoid of truth, so now people do not believe him.

Externally consuming wealth and property, and internally lacking manners and moderation: this is the retribution of drinking alcohol. In the past one was reckless with wealth and wasted days, so now one suffers great depletion; in the past one violated moderation, so now one falls into deafness and idiocy. The sūtra says: “The fierce wind of resentment blows the fire of the sinful mind, constantly making it blaze.” This refers to that matter.

Question: In explaining a Mahāyāna sūtra, why match its meaning with the five precepts?

Answer: Opening and combining the five precepts has great relevance. The Tiwei jing states: “The five precepts are the great taboos of Heaven and Earth; above they correspond to the five stars, below they match the five peaks, and in the middle they constitute the five viscera. Those who violate them defy Heaven and strike Earth, cutting down their own bodies.” Furthermore, they correspond to the five constants: non-killing corresponds to humaneness, non-stealing corresponds to righteousness, non-misconduct corresponds to propriety, non-drinking corresponds to wisdom, and non-false speech corresponds to trust. Furthermore, they correspond to the Five Classics: non-killing corresponds to the Shangshu, non-stealing corresponds to the Chunqiu, non-misconduct corresponds to the Liji, non-false speech corresponds to the Shijing, and non-drinking corresponds to the Yijing.

Furthermore, they correspond to the ten virtuous actions: killing, stealing, and sexual misconduct are the three of the body; false speech subsumes the four of speech; drinking alcohol subsumes the three of the mind. Ordinary people cannot guard speech [in all four ways], so non-false speech is instituted as a brief summary. The Mahāprajñāpāramitopadeśa says: “Speaking of the weighty one means false speech,” so it already subsumes the three. Drinking alcohol is wrong livelihood for sustaining oneself, increasing anger and delusion. The supramundane has wisdom as foremost, while saṃsāra has the three poisons as its root; if one can prohibit alcohol, one prevents the three poisons in the ground of the mind and nurtures supramundane wisdom. This is opening the five precepts to yield the ten virtuous actions. The ten virtuous actions are what the wheel-turning king of the ancient Dharma employed; they are also called natural sins and natural virtues, and are altogether the root of all transgressions.

Furthermore, the five precepts correspond to the five aggregates: non-killing is the aggregate of form, non-stealing is the aggregate of sensation, non-misconduct is the aggregate of perception, non-false speech is the aggregate of formations, and non-drinking is the aggregate of consciousness. The five aggregates open up the four applications of mindfulness; the applications of mindfulness open up the thirty-seven limbs [of awakening]; the thirty-seven limbs open up the three gates of liberation; the three gates of liberation open up nirvāṇa. Therefore it is said: form can produce precepts, sensation receives meditative concentration, perception through wisdom awakens to the empty and pervasive, formations produce liberation, and consciousness is knowledge and vision. One should know that the five precepts can accomplish the fivefold Dharma body and manage the teachings of the two vehicles.

Furthermore, the five precepts are also a Mahāyāna Dharma-gate. The Tiwei jing says: “The five precepts are wearing the talisman of long life and the seal of immortality”—this is the virtue of permanence. “Entering and exiting without disorder, coming and going without interruption”—this is the virtue of purity. “Governing one’s whole body”—this is the virtue of self. “To establish the root of the Path”—this is the virtue of bliss. This is the five precepts corresponding to the four virtues.

Condensing the five precepts into the three modes of action corresponds to the three without fault, the three unguardeds, the three wheels of inconceivable transformation, the three mysteries, the three tracks, the three bodies, the three Buddha natures, the three prajñās, the three nirvāṇas, the three knowledges, the three virtues, and other immeasurable threefold Dharma-gates. Horizontally and vertically boundless, equal to empty space and the realm of phenomena (dharmadhātu), they are also the Dharma-gate of the inexhaustible store, and also the samādhi of immeasurable meanings. To state the essence, they are simply all Buddha-dharmas.