金光明經文句 2.17

2.17

From "hundreds of millions, billions, and trillions" onward is the verse that applies the similes. The older interpretations have two defects: first, a perverted reading of the text; second, a one-sided clinging to a doctrine. Older [commentators] said: All four similes involve things that have boundaries and can be exhausted. "Hundreds of thousands" is a method of reckoning numbers; numbers necessarily come to an end, and based on this they take it to be impermanent. The present explanation is not so. The four Buddhas adducing the four similes is rather raising what has measure to illustrate the immeasurable. If even things with measure are not within the scope of thought or calculation, how could an immeasurable dharma be reckoned? "Hundreds of millions, billions, and trillions"—this raises numerical calculation to illuminate what is beyond numbers. Since one cannot even count what is countable, how could one know what is beyond numbers? Even if one could know numbers and know what is beyond numbers, or know measure and know what is beyond measure, that is merely the function of transformation and has nothing to do with the fundamental substance. The fault of a perverted reading not only brings self-ruin, but also slanders the sūtra. As for one-sided clinging to a doctrine: the "Chapter on the Three Bodies" states, "The transformation body is also permanent, preaching the Dharma everywhere"; therefore it is permanent. One should know that the transformation body possesses both the sense of permanence and of impermanence; how could the older [commentators] hastily consider it solely impermanent? And so on. From "through these causes and conditions" onward are two lines, which are verses that sever doubt. If taken as causes and conditions, causes are proximate and conditions are distant. Life is direct retribution (vipāka), and not killing is the cause; food is dependent retribution, and giving it is the condition. Through these causes and conditions, one attains a long life. If taken as two kinds of conditions: not killing is the good of cessation belonging to the precept against killing; giving food is the good of action belonging to the precept against stealing. In mutually citing them, cessation and action are both the two kinds of conditions. The bodhicitta of dharmatā is termed the cause; the meritorious blessings and wisdom of cessation and action and so forth are all conditions. Conditions can reveal the nature, converging into neither permanence nor impermanence, and capable of both permanence and impermanence. The Dharma-food, non-killing, and so forth are all as stated above. Since cultivating the cause is long, the fruit attained is also long; the substance revealed is also long, and the function arisen is also long, thereby shattering his doubt about shortness [of lifespan]. From "therefore you now" onward is one verse, which concludes and confirms. From "at that time, Ruciraketu" onward, hearing the verses severs doubt and produces faith. Hearing that the lifespan is immeasurable, he understands its capability of permanence in the traces, that his life is immeasurable. That doubt departed means he understands its capability of shortness in the traces, that his life was eighty [years]. Faithfully understanding with a profound mind means he awakens to the fundamental consciousness being neither measured nor immeasurable. Leaping [with joy] means ascending in stage. Rejoicing means faith has arisen. Explaining according to the distinctive teaching: within the stage of resemblance, doubts and uncertainties depart for Ruciraketu, and in ascending to the ground of joy (pramuditā-bhūmi), faith arises. Explaining according to the perfect teaching: doubts and uncertainties depart for Ruciraketu in the iron-wheel stage, and in entering to abide in the bronze-wheel stage, he rejoices. If explaining according to the Samantabhadra-like resemblance stage: doubts and uncertainties depart in the lower grounds, and at the peak of the ten grounds profound faith is firm like a vajra, adjoining the absolute truth and approaching the ultimate, thereby producing joy. From "having spoken of this Tathāgata" onward is the third [part]: the one endowed with capacity of sharp faculties first awakens. From "at that time, the four Tathāgatas" onward is the fourth [part]: cessation of transformation. Buddhas fundamentally arise for the sake of conditions; when conditions have already brought benefit, they withdraw the transformation and return to the origin, which is why it says they suddenly did not appear. As for contemplative explanation: the object of the truth stimulates wisdom, awakening and insight correspond; deeply contemplating this wisdom, one neither grasps wisdom nor perceives the object; object and wisdom are both tranquil, which is the meaning of "not appearing." And so on.