金光明經文句 2

English (machine translation) 2

Language: English

2.1

Expounded by Great Master Tiantai Zhizhe of the Sui

The retribution obstacle can be understood as explained above. What about afflictions and karma? The Abhidharma theorists say: that which arises frequently and is light is called affliction; that which arises frequently and is heavy is called karma. Master Tiantai says: that which is naturally and constantly present is affliction; that which suddenly arises with a resolute mind, setting body and speech into motion and inevitably pulling in a future retribution, is karma. If so, evil stars and ominous calamities do not concern the mind at all; how are they the obstacle of karma? These are the external signs indicating that karma is about to arise; they are the signs of karma demanding its retribution, and thus they can be called the obstacle of karma. If afflictions and karma are transformed, the retribution is not necessarily transformed; if the retribution transforms karma, the afflictions must be transformed. Speaking generally, afflictions of view and thought both have grief, sorrow, and terror; speaking specifically, grief and sorrow belong to afflictions of view, while terror belongs to afflictions of craving. They are not fully recorded now (and so forth).

2.4

Third, breaking the karma obstacle: this begins from 'evil stars and ominous calamities' downward. Because karma is about to incur its retribution, its signs manifest beforehand; the signs indicate what is arising—the intention lies in this. 'Evil stars' refers to other guest stars. They are also the five planets and the twenty-eight lunar mansions, seven in each quarter, four times seven making twenty-eight. They deviate from their proper degrees and lose their assigned astrological realms. If Mars moves erratically or comets suddenly appear, these are guest stars. 'Ominous calamities' refers to winds, rains, snow, and frost out of their proper seasons, and the like. 'Various evils' are threefold: human evils, ghostly evils, and doctrinal evils. 'Insect witchcraft' refers to venomous spirits; it is also said that the three poisons are insects. 'Monstrous anomalies' refers to strange portents, meaning ugly shapes and sounds of birds and beasts, and the like. 'Bad dreams' refers to when the mental spirit is quiet and karma manifests within it, dreaming of disagreeable things. Indeed, all karmas that portend retributions do not exceed the five transgressions: if an evil star portends loss of body and life, it is a karmic sign of taking life; if an evil star portends being abandoned by spirits and reduced to distress, it is a karmic sign of theft; if an evil star portends separation from relatives and confinement, it is a karmic sign of sexual misconduct; if an evil star portends false accusations and slanders, it is a karmic sign of false speech; if an evil star portends loss of wealth and property, it is a karmic sign of drinking liquor. The other calamities, strange birds, bad dreams, and so forth, each portend something according to their time and season; if examined carefully and thoroughly, they do not exceed the retributions of the five transgressions. If a practitioner understands and deduces this, what need is there to split bamboo or bore tortoise shells to consult Guan Gongming? From 'should bathe and cleanse oneself' downward: second, presenting the method capable of rendering evil empty. Previously, the karmic signs were manifested outwardly, and the retribution was near at hand; if there were no internal method, how could one ward it off? Setting forth the method of the three virtues in relation to the three modes of action, physical matters are used to express the principle. Bathing the foul body is intended to correspond to the Dharma-body; sealing the lips and restraining the ears is intended to correspond to listening to prajñā; making the mind utmost in purity is intended to correspond to liberation. First one is told to bathe the internal body, and then further exhorted to purify the external garments—internal and external complete each other. First one is merely told to listen, and then admonished to listen single-mindedly, carefully sealing the mouth. First one is told to maintain the utmost mind, and then shown the realm of the utmost mind, completing the method. Indeed, the human body originates in impurity, and the lotus flower originates in mud; just as candana grows among eraṇḍa, this is seen directly in the world. Now, if the proximate cause is the rules of the three modes of action and the distant result is the wondrous meaning of the three virtues, how could one not have faith? Bathing the Dharma-body can ward off the retribution obstacle; restraining the ears and sealing the mouth can ward off the affliction obstacle; the utmost mind can ward off the karma obstacle (and so forth). From 'the awe-inspiring power of this sūtra' downward: fourth, conclusion. 'Capable of entirely eliminating' clarifies the transformation of the three obstacles. 'Causing them to be tranquil and extinguished' means the three virtues are accomplished. Tranquil extinction is simply nirvāṇa; nirvāṇa is simply the three virtues. Since the previous methods of the three modes of action have been accomplished, the three obstacles should logically be transformed. Once the three obstacles have been transformed, they logically accomplish the three virtues: the retribution obstacle transforms into the virtue of the Dharma-body, the affliction obstacle transforms into the virtue of prajñā, and the karma obstacle transforms into the virtue of liberation. Previously, concrete phenomena were relied upon, using the shallow to express the profound; later, tranquil extinction is clarified, using the profound to conclude the shallow. The sūtra's text is intricately embroidered, yet few perceive it (and so forth). From 'the four kings who protect the world' downward: narrating the chapters in the transmission section, all are as explained above.

2.5

Exposition of the Chapter on the Span of Life

2.6

The Buddha originally has no body, no lifespan, and no measure; yet in accordance with the world, the three bodies are discussed, and likewise in accordance with the world, three spans of life are discussed. As for the dharma-body (dharmakāya), it takes the dharmatā as its model and guideline, and returns to taking the dharmatā as its body. This body is neither physical form nor mental cognition, nor is it grasped or maintained by the aggregates, realms, or entrances; one merely forces the designation of dharmatā as the dharma-body. As for the lifespan of dharmatā, it is not a life-faculty obtained as karmic retribution, nor does it have continuous maintenance; one merely forces the designation of unshifting and unchanging as 'lifespan'. This lifespan is neither a long measure nor a short measure, without extension and without abbreviation; one merely forces the designation that it is coterminous with the dharmadhātu and equal to space. This, then, is the body that is no-body, the lifespan that is no-lifespan, and the measure that is no-measure. As for the retribution-body (saṃbhogakāya), it is what is induced through cultivation. The Lotus Sūtra says: 'Obtained through long-cultivated karma.' The Nirvāṇa Sūtra says: 'Because the Great Parinirvāṇa is obtained through cultivating the path, the suchness-wisdom illuminates the suchness-object, and bodhi-wisdom corresponds and merges with the dharmatā.' 'Corresponding' is like a box and its lid matching together. 'Merging' is like water and milk blending together. The dharma-body is neither body nor non-body; since the wisdom corresponds and merges, it is also neither body nor non-body, and one merely forces the name of this wisdom to be the retribution-body. The dharma-lifespan is neither permanent nor impermanent; since the wisdom corresponds and merges, it is also neither permanent nor impermanent, and one merely forces the name 'permanence' to be lifespan. Since the dharma is neither measured nor unmeasured, and the wisdom corresponds and merges, it is also neither measured nor unmeasured, and one merely forces the name 'immeasurable' to be the measure. As for the response-body (nirmāṇakāya), it responds by identifying with the bodies of beings as its body, responds by identifying with continuous maintenance as its lifespan, and responds by identifying with length and shortness as its measure. When wisdom merges with substance, it can give rise to great function, just as mercury mixed with true gold can coat all kinds of forms and images. With merit blended with the dharma-body, it responds and manifests everywhere: it can act as body and as non-body, it can act as permanent lifespan and as impermanent lifespan, and it can act as immeasurable and as measurable. The measurable has two senses: first, the measure of the immeasurable; second, the measure of the measurable. Like seven hundred asaṃkhyeyas, eighty [years], and so forth—these are the measure of the measurable. Like the catties of mountains and the drops of the ocean, which in reality have limits that ordinary beings cannot know; or Amitābha having an actual limit that humans and devas cannot calculate—this is the immeasurable of the measurable. The response-buddha acts as both measures, following beings and complying with conditions, uneven in length and shortness. Yet these three bodies, three lifespans, and three measures cannot be placed side by side as separate, nor as one, nor as distinct, for that would contradict the substance of dharmas; being three while being one, and being one while being three, is what accords with the profound text. Therefore the text below says: 'Like the profound dharmatā, precisely in this scripture, the Suvarṇaprabhāsa, one is able to see me, Śākyamuni'—such is its meaning. However, Ruciraketu doubted only the response-body's measurability, and the four Buddhas cited only the response-buddha's immeasurability to sever his [notion of] measurability; once the doubt regarding traces was eliminated, he profoundly penetrated the retribution-dharma and the dharma-body. If one followed what Ruciraketu doubted, one should say 'the lifespan has a measure'; if one followed the four Buddhas' resolution of the doubt, one should say 'the lifespan is immeasurable'. But now it does not say 'the lifespan has a measure', nor does it say 'the lifespan is immeasurable', but simply says 'the span of life' (āyuḥpramāṇa), because the intent is to discuss the lifespans and measures of the three Buddhas in a perfect manner; hence the title is not biased, taking the overarching intent for the explanation. In terms of doctrinal convenience, it precisely refers to the span of life of the retribution-body. Why take this? The retribution-body merges above and responds below: merging above with the dharmatā, it is neither measured nor immeasurable; responding below to capacities and conditions, it can be measured and can be immeasurable. The doubt about measure drew forth the answer of immeasurability, which then penetrated the perfect. The compilers of the sūtra titled the chapter based on the arising of this perfect understanding, raising one to cover all. For this reason, it is titled the Chapter on the Span of Life. Moreover, in a further explanation given at another time, the Chapter on the Span of Life is also treated in three tiers: first, the profound meaning; second, citing proof; third, returning to the source.

2.7

As for the profound meaning: 'Lifespan' (āyus) means life; namely, the life-faculty obtained as karmic retribution continuously maintained without interruption is called 'lifespan', and the duration and number of periods is called 'measure' (pramāṇa); hence it is called 'span of life'. This explains the span of life of causes and conditions of the response-buddha. Furthermore, 'lifespan' (shou) means 'reception' (shou): object and wisdom unite and mutually contain and receive each other. That is, the non-discriminating wisdom contains and receives the non-discriminating object, and the non-discriminating object contains and receives the non-discriminating wisdom, just as a large box matches a large lid; therefore 'lifespan' has the sense of 'reception'. 'Measure' means correspondence: because object and wisdom correspond, it is called 'measure'. This explains the span of life of the retribution-buddha. Furthermore, 'lifespan' means enduring: being constant and unchanging is called enduring. 'Measure' means appraisal and estimation: the constantly enduring lifespan is neither a large number nor a small number, neither completely known through correspondence nor not completely known through correspondence, neither expressible nor inexpressible; there is no way to name it, and one merely forces appraisal and estimation to speak of its enduring length. This explains the span of life of the dharma-body. The first turn has two [aspects]: first, the measure of the measurable, such as Śākyamuni's lifespan being merely eighty [years]; second, the immeasurable of the measurable, such as Amitābha's lifespan being in reality measurable, yet beyond the calculation of humans and devas; hence it is called the immeasurable of the measurable. Both of these—the measurable and the immeasurable—are what the response-buddha performs. The second turn also has two meanings: the Buddha matches the suchness-object with suchness-wisdom; when the object is non-discriminating, the wisdom is also non-discriminating; if the object matches the wisdom, when the wisdom has distinctions, the object also has distinctions. Both this knowing and not knowing are what the retribution-buddha clarifies. The third turn also has two meanings: first, it is profoundly tranquil and inexpressible; second, through compassionate skillful means, it can also be expressed. Both this expressibility and inexpressibility are the dharma of the dharma-buddha.

2.8

Second, citing proof: 'Merely eighty years' proves the measurable. 'The heavenly beings, humans, and eight classes cannot calculate it', and 'the catties of mountains and drops of the ocean cannot be counted and known'—these prove the immeasurable of the measurable. 'The boundaries of empty space cannot be delimited' proves the non-discrimination of the object. Also, 'only the Tathāgata excepted' proves that the wisdom can have distinctions. Further, in the text below, 'the abyss of wisdom is boundless, and the waters of the Dharma are replete' also proves wisdom. 'The lifespan cannot be calculated' proves the inexpressible. 'Wishing to proclaim the lifespan obtained by the Tathāgata Śākyamuni' proves that it can be expressed through compassion. Further, 'hearing these four Buddhas proclaim the immeasurable lifespan of the Tathāgata' proves that it can be expressed through great compassion. The new translation clarifies that the brāhmaṇa seeking a relic of the Buddha the size of a grain of millet to seek retribution among the six heavens proves the measurable. The prince saying that the Suvarṇaprabhāsa is 'difficult to conceive and difficult to understand, with boundless karmic reward'—'boundless karmic reward' proves the immeasurable of the measurable, and 'difficult to conceive and difficult to understand' generally proves the inexpressibility of wisdom and object, and so forth.

2.9

Third, returning to the source, also called restoring the principle: although the explanation of this span of life produces the three bodies and six meanings, do not make divergent interpretations; it is merely the meaning of 'Golden Splendour' (Suvarṇa-prabhāsa) in the sūtra's title. The measurable and the immeasurable of the first turn are simply the meaning of 'splendour' (brightness): because of its brightness, large and small, long and short, extension and abbreviation, numbers and quantities, all appear within the brightness; this is still the meaning of brightness. In the second turn, the correspondence of object and wisdom as box and lid and the comprehension of the substance: because form is vast, prajñā is also vast; because the Dharma is permanent, the Buddhas are also permanent; this is still the meaning of 'light'. In the third turn, expressible and inexpressible, permanence, bliss, self, and purity spoken throughout the dharmadhātu, with the dharmatā gaining nothing and not a single word uttered, and the dharmatā suffering no loss—this is still the meaning of 'gold'. Truly, when one understands the one, a thousand follow; when one is confused about the one, ten thousand doubts arise—such is this principle. Since these were heard at two different times, they are recorded together. This chapter is the main discourse, but the introductory text is not yet exhausted; the distinctions are as above.

2.10

From 'Rājagṛha' onward is the third [part], the preface concerning doubts and thoughts. The text has two parts: first, identifying the person; second, clarifying the doubt. Identifying the person has four parts: first, identifying the place; second, clarifying the stage; third, stating the name; fourth, praising the virtues. The place is as in the text. As for 'bodhisattva': bodhi is called the Path, and sattva is called the mind; practicing this Path oneself and also being able to transform others, one is therefore called a mahāsattva, establishing a superior stage based on superior practice. As for 'Ruciraketu' (Faith-Mark): the mark of the family of faith is in the path of semblance; under the distinctive [teaching] he is judged to be at the thirty minds, while under the perfect [teaching] he is judged to be at the iron-wheel stage. The text below says: 'He saw a person resembling a brāhmaṇa striking a drum with a mallet.' The drum is the dharma-body, and the striking is the stirring of capacity. When capacity arises at the stage of semblance, one knows it is not a genuine striking. Furthermore, stages of reality and semblance follow each other ground by ground, and there is no stage that lacks them. For example, when Samantabhadra's cultivation of Samantabhadra's practices is fulfilled, his stage borders the supreme pinnacle; this semblance is then high. As for Ruciraketu being called [at] the path of semblance, one does not venture to judge whether it is high or low. An objector says: 'If he is said to be semblance like Samantabhadra, why does he have doubt?' This is also no impediment. The bodhisattva merely acts as an instigator on behalf of those who doubt. Furthermore, as long as the Buddha-stage is not yet fully realized, there is nothing objectionable about doubt. In the Lotus Sūtra, Maitreya, who is in the stage of succession, also harboured doubt; in the Mahāsaṃnipāta, there is a bodhisattva named Doubts Arising. When bodhi is not yet fully realized, bodhi makes a name for me, calling me Doubts Arising. An objector says: 'Upon seeing the truths, doubt is already severed; how could there be doubt on the ten stages?' The answer is: seeing the truths severs common doubts, but on the ten stages there are distinctive doubts. As for the contemplative interpretation: the mind-king is called 'king', and the five aggregates are called 'dwelling' (gṛha). Contemplating these five aggregates as empty and tranquil, emptiness and tranquility are nirvāṇa; nirvāṇa can ward off wrongdoing and defend against enemies, so it is called a 'citadel' (rāja-gṛha). Practicing the Path while constantly contemplating nirvāṇa in the initial mind and subsequent minds, it is therefore the dwelling place. The text praising his virtues has two parts: externally making offerings to Buddhas, and internally planting good roots. Since this bodhisattva planted good roots deeply and encountered many Buddhas, interpreting him as being of a high stage should also cause no embarrassment. 'Making offerings' has two meanings: first, offerings of material goods, which is easily understood; second, offerings of Dharma. The Buddha preached hundreds of thousands of Dharma-gates; practicing and learning according to them is called the offering of Dharma. In terms of the contemplation of the mind: a single thought of an awakened mind is called 'Buddha'. Minds of boundless meritorious virtues supporting this awakened mind to make it ever more bright and pure is called 'making offerings to the Buddha'. Just as oil fuels fire, food nourishes the body, and dhyāna produces wisdom, these are all the meaning of making offerings. As for 'planting good roots': dharmatā is called the earth; the wisdom that contemplates the dharmatā is called the seed; constantly using contemplation to contemplate is called sowing the seed; long practice without regression is called planting for a long time; and the arising of the five good roots is called growth. Growth relies on being moved by wind, illuminated by the sun, and moistened by rain, gradually becoming more luxuriant and fine. The wind is an analogy for the Buddha's body wheel, the sun is an analogy for the Buddha's mind wheel, and the rain is an analogy for the Buddha's speech wheel; encountering these three activities of the Buddha brings great benefit. The Śūraṅgama says: 'If prajñā increases, the dharmatā becomes increasingly revealed. If the dharmatā is revealed, concentration and wisdom become doubly clear.' Planting seeds and encountering Buddhas—these two meanings complement each other; citing this pair praises the virtues of the bodhisattva.

2.11

From "This Ruciraketu" downward is the section correctly explaining the preface of doubtful thoughts. This again has two parts: first, the origin of the doubt; second, the actual arising of the doubt. The origin has both distant and proximate [aspects]: the distant derives from the announcement of entering nirvāṇa in three months; the proximate derives from the narration that whoever hears this can contemplate the supreme meaning. It is also said that it is due to original vows that he is stimulated to give rise to doubt. As for "by what cause and by what condition", generally speaking, all three kinds are called causes. Yet as this text is abridged, the conditioning [cause] and revealing [cause] assist each other, and together they are able to manifest the direct [cause]: the direct corresponds to the cause, while the conditioning and revealing correspond to the conditions. The direct cause is eternal, and its life span is immeasurable; the conditions can manifest the principle: the objective realm is eternal, and wisdom is also eternal. Neither this cause nor these conditions are the cause and condition for eighty [years of life]. Now being only eighty—by what cause and by what condition is this? Therefore, doubt arose. As for "only eighty": worldly life spans have three grades—the lowest grade is forty, the middle grade is eighty, and the highest grade is one hundred and twenty. The lowest grade is too youthful and premature, the highest grade is too old, and the middle grade is neither youthful nor old, symbolizing the eternal. Furthermore, in the twelve links of dependent origination, the eighth is named the link of craving; extinguishing at eighty symbolizes that craving has already been exhausted, entering into nirvāṇa with residue and without residue. The exhaustion of craving without bondage symbolizes the Self; nirvāṇa symbolizes Bliss. Moreover, the middle grade symbolizes the Middle Way; the Buddha takes joy in the Middle Way, and the Middle Way symbolizes Purity. It is for this meaning that it is only eighty years. Ruciraketu did not make this interpretation; therefore, he gave rise to doubt: by what cause and by what condition? From "He further thought" downward is the actual arising of doubt. As for "As spoken by the Buddha": here, grasping the teaching, he doubts the principle. The teaching explains the two types of goodness—refraining and practicing—which bring about a long life span. In the past, the Buddha practiced an immense number of causes, yet now the resultant life span is exceedingly short; principle and teaching contradict each other, so one cannot fail to be bewildered. If this principle does not exist, the teaching was set forth in vain; if it is necessarily so, where is the long life span? This is grasping the principle and being bewildered about the teaching. As for "having two causes and conditions": this is different from before. Previously, refraining and practicing were combined together as the conditioning and revealing [causes]; now, taking refraining and practicing, they themselves form cause and condition. Within the ten good actions, each single good possesses both refraining and practicing: non-killing is the good of refraining, and releasing life is the good of practicing; non-stealing is the good of refraining, and giving food is the good of practicing. Now the sūtra cites the good of refraining belonging to non-killing, and the good of practicing belonging to non-stealing; citing one side of each, they jointly clarify refraining and practicing. If discussed fully, each possesses both refraining and practicing; refraining and practicing must both be made clear. Now, taking each individually, each has its own cause and condition. Life is that which all sentient beings cherish in common; taking it away and harming it is obviously great suffering, while pardoning and releasing it is happiness. The compassionate mind is the cause, and not keeping instruments of killing is the condition: this is the cause and condition of the good of refraining. Food is circumstantial retribution: if one obtains it, life is preserved; if one loses it, life is destroyed. The mind of giving is the cause, and the implements of giving are the condition: this is the cause and condition of the good of practicing. The single item of non-killing being so, it is likewise so up to non-wrong view: in all, there are twenty goods of refraining and practicing, and forty causes and conditions; such causes and conditions all bring about a long life span. The Buddha's two goods of refraining and practicing piled higher than mountains and accumulated thicker than the earth; why today should he come to an end at eighty? This discusses the two goods of refraining and practicing according to the single approach of cause and effect, but to make only this interpretation is not yet adequate in meaning; now I shall explain further. For the causes of humans and devas, the five precepts and ten good actions are called their life. For practitioners of the three vehicles, wisdom is their life. Māra is called "the killer"; if one obstructs and robs them of these matters, this is severing the life of humans and devas; if one does not obstruct or rob, it is called the good of refraining; if one uses skillful means to encourage their cultivation, it is called the good of practicing. If one ruins the Tripiṭaka Dharma, it is called killing the life of people of the two vehicles; if one does not harm it, it is called the good of refraining; if one uses skillful means to encourage its cultivation, it is called the good of practicing. If one reviles phenomenal giving or even reviles worldly wisdom, it is called severing the life of bodhisattvas of the six perfections; if one does not obstruct it, it is called the good of refraining; if one uses skillful means to encourage its cultivation, it is called the good of practicing. If cultivating the emptiness of dharmas to sever greed, anger, and delusion is the life of the two vehicles, then obstructing and not letting them cultivate it is called severing the life of the two vehicles; if one does not obstruct it, it is called the good of refraining; if one uses skillful means to encourage its cultivation, it is called the good of practicing. Denying and slandering identity-with-emptiness severs the life of bodhisattvas of the common teaching; if one does not obstruct it, this is the good of refraining; if one uses skillful means to encourage its cultivation, this is the good of practicing. If one reviles gradual progression, it severs the life of bodhisattvas of the distinctive teaching; not creating obstacles is the good of refraining; using skillful means to encourage its cultivation is the good of practicing. If one slanders perfect interpenetration, it severs the life of bodhisattvas of the perfect teaching and also severs the Buddha's life; if one does not place difficulties, this is the good of refraining; using skillful means to encourage its cultivation is the good of practicing. The person of the perfect [teaching] not only does not destroy all dharmas but accords with the single mark; precisely by killing all dharmas, he accords with the single mark—just as King Senyo took the short lives of five hundred [Brahmins] and bestowed on them a long life of ten kalpas, and just as the Buddha severed all defilements and their residual propensities with nothing remaining. These are all cases where the words are contrary but the principle is compliant; they are not what practitioners of the small [vehicles] can practice. As discussed above, every single dharma possesses the two goods of refraining and practicing, and every single good possesses cause and condition. If one grasps this meaning, traversing through the Dharma gates is vast as the ocean. Thus the Mahā[parinirvāṇa]-sūtra says: "Practicing dāna-pāramitā brings about a long life span; when a bodhisattva practices dāna, he bestows immeasurable life span on sentient beings... up to: practicing prajñā brings about a long life span; when a bodhisattva practices prajñā, he bestows immeasurable life span on sentient beings." Such is this meaning. Yet our World-Honoured One's practice was completely fulfilled and his fruit was completely perfected; why today is he only eighty years old? Next, clarifying the giving of food: delicious broths of a hundred flavors and the like are the food of circumstantial retribution. Bodily flesh, bones, and marrow are the food of direct retribution. These are all merely giving of food in phenomenal terms. The sūtra speaks of Dharma-food. As for Dharma-food: there is the worldly taste of Dharma, the world-transcending taste of Dharma, and the supreme world-transcending taste of Dharma. A bodhisattva is able to act as a great donor for all sentient beings, causing those who have not yet generated the mind to turn from the heterodox and enter the orthodox, and causing those who have already entered the orthodox to increase their sprouts—just as yin and yang nourish plants, and just as parents rear children, accumulating abundant silk and cotton so that when they fall to the ground they feel no pain—conferring upon them the five precepts and ten good actions. To those who already uphold the five precepts, he explains that the fires of the triple realm are fierce and cause much burning and harm, praising the unattached liberation of the three vehicles. To those who have already attained realization, he reviles the small vehicle as ruined seeds and scorched grain, praising the path practiced by bodhisattvas. Preparing a feast fit for a great king for the people of a famished state, defilements serve as firewood and wisdom serves as fire; through these causes and conditions, the food of nirvāṇa is prepared, causing all disciples to find it completely sweet and delicious. All such Dharma gates are called Dharma-food. Every single dharma is endowed with the two goods of refraining and practicing, and every single good is endowed with cause and condition; these causes and conditions bring about the fruit of a long life span. Yet our World-Honoured One's practice was completely fulfilled and his fruit was completely perfected; why today is he only eighty years old? Contemplating the mind regarding non-killing: ignorance is the father, and craving is the mother; if one severs these, it constitutes patricide and matricide. Simply contemplating that ignorance is itself luminescence and craving is itself purity, fundamentally realizing that both subject and object are like empty space—this is the good of refraining. Contemplating all mental factors likewise—this is named the good of practicing. Being able to contemplate thus, one attains a vajra-like, permanently abiding life span. As for one's own bones, marrow, blood, and flesh: looking from this to that, this is one's own body; when examined with wisdom, it is not one's own body. Like the prince feeding the tigress and Śibi trading for the dove, both gave up the bodies left behind by their parents, not giving up their own true body. One's own body is the true mark of dharmatā. The Mahāprajñāpāramitopadeśa says: "Upholding precepts is the skin, dhyāna-concentration is the blood, wisdom is the bones, and the subtle, wondrous good mind is the marrow." Explaining the precepts to others: precepts can prevent transgressions and cultivate merit; being signless is the highest. The śīla-pāramitā of neither upholding nor violating is the giving of one's own skin. Explaining the various dhyāna-concentrations, supernormal powers, and transformations, not arising from the concentration of cessation yet manifesting all comportments, is the giving of one's own blood. Explaining non-attached wondrous wisdom, which is neither wise nor foolish, extinguished and pure, speaking all day without speaking all day, whose preached dharmas all reach the stage of omniscient wisdom, is the giving of one's own bones. Dāna, kṣānti, and the like should be the flesh. Explaining the profound dharmatā, the realm traversed by all buddhas, which is neither one nor two, where the path of language is cut off and the workings of the mind are extinguished—the subtle and wondrous Middle Way—is the giving of one's own marrow. Using this to satisfy hungry sentient beings, how much more so with the remaining food and drink! The remaining food and drink are just the precept-skin, concentration-blood, and wisdom-bones of humans, devas, and the two vehicles, and the marrow of the absolute truth. In the Lotus Sūtra, "Among the other profound dharmas, demonstrating, teaching, benefiting, and rejoicing" expresses this meaning. In the past, the Tathāgata's teachings in accordance with others' minds were immeasurable and boundless, and his teachings in accordance with his own mind were also immeasurable and boundless, all of which are causes and conditions for a long life span; why today is he only eighty years old? From "When the Mahāsattva thus single-mindedly was mindful of the Buddha and contemplated this meaning": this single sentence concludes what preceded and opens what follows. As for "single-mindedly": penetrating through to the source of the mind and exhausting the ultimate limit of the mind, hence it is said "single-mindedly". Contemplation of the mind being thus, contemplating the Buddha is also like this; hence it is said "mindful of the Buddha". Being mindful of the Buddha's non-killing and giving of food as equal to dharmatā and empty space, such a life span ought not to be short. This is concluding what preceded. As for opening what follows: because of making this contemplation, the capacity was stirred and auspicious signs arose; hence it is said to open what follows.

2.12

From "his room spontaneously" onward is the fourth [section], the prologue on the manifestation of portents. "Portent" (rui) means a secret announcement; "sign" (xiang) means outward revelation. The secret announcement is that four Buddhas are about to approach this room to resolve doubts on his behalf; the outward revelation is the progress [in practice] whereby an eternal cause induces an eternal fruition. Question: Did the Buddha produce these portents, or did Ruciraketu's merit produce them? Answer: If Ruciraketu had no responsive capacity (ji), the Buddha would not respond; if there were no Buddhas, the capacity would have nothing to knock upon. Capacity and response rely upon each other, and thereby portents arise. Question: Did the manifold conditions induce the portents, or did Ruciraketu alone induce them? Answer: Generally, they arose from manifold conditions; specifically, they resided in Ruciraketu. Had the portents appeared on Vulture Peak, they might not have been his doing; yet being seen within his room, how could they not be due to him? For instance, when a portent descends upon the house of Zhang, how could the house of Wang receive the blessing? Even so, Ruciraketu is the initiator, and he cannot monopolize the good alone. The Lotus Sūtra says: "As it is for one person, so it is for the multitude." As for the text, there are two parts: first, the cause of the manifestation of the signs; second, the actual manifestation of the signs. Taking the text that concludes the preceding and opens the succeeding as the cause of the manifestation of portents, from "his room spontaneously" onward is the actual manifestation of the signs. The actual manifestation of the signs also has two parts: first, the specific manifestation of signs; second, the general manifestation of signs. From "his room spontaneously" onward is the specific manifestation of signs; from "to state the essentials" onward is the general manifestation of signs. The specific signs are ten, signifying that the causes of the ten stages are accomplished. The general sign is one, signifying that the causes accomplish the single fruition. Furthermore, the specific signs signify that stage by stage each augments [virtue], while the general sign signifies that a single stage is endowed with the merits of all stages. Question: Since this sūtra takes the eternal fruition as its principle, how can it display signs that signify causes? Answer: This cause is the cause of the fruition. The cause inevitably results in the fruition, so it does not contradict the principle. Question: Earlier it was judged that Ruciraketu is at the stage of semblance; thus the subsequent signs would not be his verification. If his semblance is like that of Samantabhadra, then the earlier signs would also not be his portent. Answer: Broadly speaking, it refers to the ten stages; within a single stage there are the merits of all stages signifying retribution and benefit, so both the earlier and the later partake of them. The sūtra masters do not fix definitive judgments of stages; one can only be flexible and must not make rigid determinations. The ten specific signs are: 1. his room became vast and spacious; 2. its ground was adorned with jewels; 3. wondrous incense was fragrant; 4. lofty seats welled up; 5. the Buddha seats were flower-adorned seats; 6. great radiance was emitted; 7. heavenly flowers rained down; 8. heavenly music was played; 9. all experienced heavenly bliss; 10. those with deficient faculties became whole. These ten signs signify the retribution and merits of the ten stages; one can only sketch and infer them in rough outlines, and cannot demand exhaustive detail. The room spontaneously becoming vast and spacious signifies the first stage of Joy: this stage first unfolds beyond both ordinary beings and saints, hence it is signified by vastness and spaciousness. Its clean and pure lapis lazuli interspersed [with gems] signifies the stage of Freedom from Defilement: this stage corresponds to morality, and morality is the foundation of all practices; as all practices adorn morality, it is signified by being interspersed. The fragrance signifies the stage of Luminosity: this stage corresponds to patience; patience increases only amidst insult, just as when smoke is abundant the fragrance is profuse, hence it is signified by fragrance. The lofty seats signify the stage of Radiance: this stage corresponds to vigor; vigor commands and brings forth all practices, hence it is signified by lofty seats. The Buddhas seated upon them signify the stage Difficult to Conquer: this stage corresponds to meditation (dhyāna); meditation possesses great power of spiritual penetrations and transformations, hence it is signified by the Buddhas. The radiance signifies the stage of Presence: this stage corresponds to wisdom (prajñā); prajñā illuminates thoroughly, hence it is signified by radiance. The heavenly flowers signify the stage of Going Far: this stage corresponds to skillful means (upāya); skillful means are clever and wherever they touch becomes adorned and pure, hence it is signified by heavenly flowers. The playing of music signifies the stage of Immovability: this stage corresponds to power (bala); power can benefit and pacify all, just as entertainers delight beings, hence it is signified by playing music. Experiencing bliss signifies the stage of Good Intelligence: this stage corresponds to vows (praṇidhāna); when vows are fulfilled, the mind rejoices, hence it is signified by experiencing bliss. The faculties becoming whole signifies the stage of the Cloud of Dharma: this stage corresponds to knowledge (jñāna); among the manifold practices in the causal stage, wisdom is paramount; knowledge guides all practices, perfecting them in accordance with each rank, hence it is signified by the faculties becoming whole (and so forth). Furthermore, the ten signs signify that each and every stage is endowed with all merits; we shall explain this provisionally with respect to the first stage. His room spontaneously becoming vast, spacious, and adorned signifies the wisdom of the first stage. "Room" means taking the five aggregates as a room. These aggregates are neither the aggregates nor not the aggregates; they are not made by the aggregates or non-aggregates, nor do they make the aggregates or non-aggregates, hence it is said to be "spontaneous." Neither grasping the aggregates nor grasping the non-aggregates, both extremes are empty and open, hence it is said to be "vast and spacious." Not only is it empty of the twenty-five states of existence and the two kinds of nirvāṇa, it also has the causal ten powers, fearlessnesses, and manifold merits to adorn it, hence it is said to be "adorned." Adornment is conventional wisdom, vast and spacious is empty wisdom, and spontaneity is middle wisdom: the three wisdoms are complete within a single mind, which is why there is joy. The heavenly dark-blue lapis lazuli intermingled and interspersed to form the ground signifies the objective realm illuminated by the first stage. The heavenly dark-blue lapis lazuli being lustrous, pure, clear, and transparent signifies the realm of the absolute truth; being intermingled and interspersed with manifold adornments signifies the realm of the conventional truth; being like the pure land where the Tathāgatas dwell, the supreme and most venerable ground where the utmost saints dwell, signifies the realm of the ultimate truth of the Middle Way. A single ground with three signs, and three signs in a single ground, signifies that a single truth is three truths, and the three truths are a single truth. Having wondrous fragrance exceeding all heavenly incense signifies the merit of benevolence and compassion of the first stage. Benevolence can bestow happiness, like the fragrant perfume; compassion can eradicate suffering, like fragrance dispelling foul odors. This benevolence and compassion is vertically elevated, hence it is said to "exceed all heavenly incense"; this benevolence and compassion is horizontally expansive, hence it is said to "fill everywhere." It fills all aggregates, realms, and entrances, without exception covering all. His room having four lofty seats on its four sides signifies the four virtues of the first stage. The four virtues are the secret treasury; the Buddhas abide within it as on lofty seats that may be sat upon, because they seat the Buddhas. Having four Tathāgatas signifies the wisdom of the first stage that awakens to the four virtues; wisdom unites imperceptibly with virtue, just as the Buddhas sit upon the seats. Emitting great radiance signifies the first stage's self-cultivation and transforming of others: illuminating this land signifies self-cultivation; illuminating other lands signifies transforming others. Raining down heavenly flowers signifies the first stage's four unhindered eloquence: flowers raining down from space is like eloquence expressing principle. Playing heavenly music signifies the first stage's four means of embrace: the four means of embrace gather beings, just as music delights others. Experiencing heavenly happiness signifies the first stage's joy in the Dharma: joy in the Dharma clarifies the spirit, just like experiencing heavenly bliss. The deficient faculties becoming whole signifies the first stage's mutual functioning of the faculties: ears seeing and eyes hearing, within a single faculty the functions of all faculties are fully complete. The merits of the first stage cannot be fully proclaimed even by the Buddha's eloquence; these ten signs are merely raised in brief to outline them. As it is for the first stage, so it is for each and every stage. Furthermore, the ten signs signify the first stage's merits of self-cultivation and transforming others: the first five signs signify the merits of self-cultivation, and the latter five signs signify the merits of transforming others. The vast and spacious room signifies the prajñā of self-cultivation; the heavenly dark-blue lapis lazuli signifies the Dharma-body of self-cultivation; having wondrous fragrance signifies the liberation of self-cultivation; the lofty seats and flower garments signify the accomplishment of causes in self-cultivation; the Buddhas sitting on the seats signify receiving the prediction and attaining buddhahood. As for the latter five signs signifying the merits of transforming others: emitting radiance signifies benefiting beings through the wheel of mind; raining flowers signifies benefiting beings through the wheel of speech; playing music signifies benefiting beings through the wheel of body, and also signifies enabling sentient beings to transform the afflictive obstacles and experience the bliss of joy in the Dharma; the faculties becoming whole signifies enabling sentient beings to transform the karmic retribution obstacles. As it is for the first stage, so it is for each of the subsequent stages. From "all the worldly realms" onward is the general manifestation of signs. In the specific signs the text is broad and the meaning concise; in the general signs the text is concise and the meaning broad. This signifies that the causes of the ten stages are accomplished, and the single fruition is completely fulfilled. "All" encompasses the ten dharma-realms. "Worldly realms" embraces the three worldly realms. "Unprecedented" means that which does not exist in the causal stage. "Completely manifested" means that the causes are perfected and the principle is revealed. When the worldly realm of lands is unprecedented, the true mark is fulfilled; when the worldly realm of sentient beings is unprecedented, prajñā is fulfilled; when the worldly realm of the five aggregates is unprecedented, liberation is fulfilled. To state the essentials: the true mark is the essential. Once the true mark is perfected, what dharma is not fulfilled?

2.13

From "Ruciraketu rejoiced" onward is the fifth [section], the prologue on silent reflection and putting forward doubts. The text has two parts: first, seeing the signs and rejoicing; second, silent reflection and presenting doubts. "Rejoiced": having already harboured doubts in mind, upon beholding the portents and seeing the Buddhas, he definitely knows he will hear the Dharma, which is why he rejoiced. From "with a focused mind he recollected the Buddha" onward is silent reflection seeking resolution. Doubts must not be harboured for long, which is why he put forward his doubt. When he recollected Śākyamuni Tathāgata's immeasurable merits, marks and signs, radiance, spiritual powers, and preaching of the Dharma, no doubt arose in any of them; only regarding the span of life did doubt arise in his mind: "Why is the Buddha's lifespan only eighty years?" As this thought covered his mind, he silently put it forward to seek resolution. Why did he not utter words? The four Buddhas had just appeared, and out of awe, reverence, and respect, he did not dare speak. Yet as doubt covered his mind, he could not but reflect upon it. Furthermore, earlier it was by silent reflection that he induced the portents; now, following upon that earlier silent reflection, he merely seeks resolution thereby.

2.14

From "Then the four Buddhas, through correct and universal knowledge" onward is the sixth [section], the prologue on checking the doubt. The text has two parts: first, directly checking the doubt; second, explaining the checking of the doubt. Because the cover of doubt shrouded his mind, hearing the Dharma he would not understand, so they first checked it. This is like the vision of the truths, where one must first sever doubts before progressing in cultivating the path. If Ruciraketu truly had doubt, it was fitting to repress and check it; if he was initiating the teaching, they used him to instruct people. From "You now should not" onward directly checks the doubt. Why "should not"? There are three kinds of "should not": 1. the great function "should not": eighty years is the Buddha's great function, hence one should not [doubt it]; 2. the ocean of dharmatā is profound, beyond the measure of speech and thought; 3. by faith one can enter, and by wisdom one can cross over: you have not yet perfected faith and wisdom, so how could it be conceived through calculation? The Mahāprajñāpāramitopadeśa says: "One who wishes to measure the immeasurable dharma is drowned and submerged." Hence they checked it with "should not." From "For what reason?" onward explains the meaning of the three kinds of "should not." Mentioning that none among the eight classes of beings can measure it explains why dharmatā "should not" [be measured]. Dharma-body bodhisattvas reside in the pure land of dharmatā, so they need not be mentioned. Bodhisattvas of the physical body, if lay, are subsumed under devas, nāgas, etc.; if monastic, they are subsumed under the fourfold assembly; if bodies of dharmatā display provisional manifestations, they are also subsumed under the eight classes. Whether ordinary or saintly, none can fathom or calculate it. "Except only the Tathāgata" explains why the crossing over of wisdom "should not" [be measured]. If one were like the Tathāgata, then one could know it; since one is not yet like the Tathāgata, how could one suddenly know it? In the past, this phrase was taken to mean that which is known by wisdom is known to be an impermanent, measurable dharma. Master Tiantai says: It is not so. The Tathāgata possesses immeasurable eternal wisdom that can know immeasurable eternal dharmas; how could that which is known by eternal wisdom be judged as impermanent? Since the nature of wisdom is imperceptible and profound, its great function can be understood. This explains the three kinds of "should not."

First 14 of 19 passages. Read on

Linked texts (1)

金光明經文句 — Classical Chinese