金光明經文句 2.10

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.