金光明經文句 2.15

2.15

From "At that time the four Tathāgatas" onward is the seventh [section], the prologue on assembling the congregation. Other sūtras either first assemble the congregation and then manifest auspicious signs, whereas this sūtra first manifests auspicious signs and then assembles the congregation; the order is reciprocally varied. "At that time" refers to the time when [the teachings] were about to be proclaimed and propagated. The "congregation" refers to the devas of the desire and form realms. If Ruciraketu alone were benefited, the benefit would be small; if those with affinities gather, the benefit will be extensive; therefore, the congregation is assembled. There are four kinds of congregations: first, the initiating congregation, such as Ruciraketu, the tree deity, and others; second, the congregation of immediate capacity, namely those who attain the Path upon hearing [the teaching]; third, the reflection [or supporting] congregation, namely those who arrive from afar throughout the ten directions; fourth, the affinity-binding congregation, namely those who, although not attaining the Path at the present gathering, form causes and conditions for future lifetimes. This is just like [the Elder] Jalavāhana preaching the Dharma to the fish, which from afar created the cause and condition for their awakening today—that is precisely this case. This sūtra's assembly of the host of devas and nāgas shares the same intent as the Avataṃsaka. It also assembles a human congregation, though the text is brief; in the new translation there are immeasurable hundreds of thousands of brāhmaṇas, and at the beginning of the "Chapter on Confession" Ruciraketu and his retinue go to Mount Gṛdhrakūṭa, which is precisely the human congregation. Traditional transmission states: This sūtra is correlated with the unseen realm, and primarily assembles the devas and nāgas, leaving out a detailed mention of humans. In the comprehensive auspicious signs it says, "Unprecedented occurrences in all the world were all fully manifested," yet one does not see predictions granted to the two vehicles; it merely clarifies the eternal and discerns the nature. Its intent is the same as the Prajñā[pāramitā] and Vaipulya, and therefore it is judged to be subsumed under the Vaipulya teaching. Herein one ought to discuss the tetralemma of laxity and strictness regarding the vehicle and precepts, to determine the rebirth realms of the devas and nāgas, whether they attained the Path or did not attain the Path, the provisional and the real, and other matters, as in the separate record (and so forth). As for demarcating up to here as belonging to the introductory section: the text says, "Wishing to proclaim and propagate, the great assembly gathered like clouds"—is this not clear proof of an introduction? The introductory section is concluded.