金光明經文句 3
English (machine translation) 3
- Language
- English
Contents
- 3.9 — 3 parts
3.1
Spoken by the Sui Dynasty Great Master Zhizhe of Tiantai
3.2
Recorded by disciple Guanding
3.3
Explaining the Chapter on Confession
3.4
Most Mahāyāna sūtras explain confession in scattered places; this sūtra devotes an entire chapter specifically to confession. First, I explain the name. Chan (repentance/confession) means to submit (shou); hui (regret/reform) means to yield (fu). Just as when a worldly person commits an offense against a king, he yields sincerely and complies, not daring to disobey; not defying is "yielding" (fu), and complying is "submitting" (shou). The practitioner is also like this: yielding at the feet of the Three Jewels, fully complying with principle and not daring to do wrong; hence it is called chanhui (confession). Furthermore, chan is called white dharmas, and hui is called black dharmas; black dharmas must be regretted and not done, while white dharmas must be aspired to and esteemed. Taking and discarding are discussed together; hence it is called chanhui. Furthermore, chan is called cultivating the future, and hui is called reforming the past. Despising and abhorring the evil and unwholesome dharmas done in past days is called hui; vowing to diligently cultivate henceforth all the wholesome dharmas forsaken in past days is called chan. Abandoning the past and seeking the future is therefore called chanhui. Furthermore, chan is called disclosing all errors, laying bare offenses, and not daring to conceal them; hui is called severing the continuous mind, feeling revulsion, regretting, and relinquishing them. Discarding both the agent and what was done together is called chanhui. Furthermore, chan is called shame (hrī), and hui is called remorse (apatrāpya). Shame is shame before heaven, and remorse is remorse before humans. Humans see what is manifest; heaven sees what is hidden. The hidden is subtle and the manifest is coarse; both coarse and subtle are evil, hence it is called chanhui. Furthermore, humans are worthy persons, and heaven is noble persons; because one does not match the ranks of worthies and nobles, one therefore confesses. Furthermore, both worthies and nobles are humans, and heaven is the heaven of the ultimate truth (paramārtha). The heaven of the ultimate truth is principle; worthies and nobles are phenomena. Not matching principle or phenomena, one confesses for both. Furthermore, feeling shame before the noble heaven of the three vehicles, and feeling remorse before the worthy humans of the three vehicles: because one does not match these devas and humans, it is called shame and remorse; shame and remorse is called confession. Furthermore, the worthies and nobles of the three vehicles are all humans, and the principle of the ultimate truth is heaven; discussing shame and remorse in relation to these humans and heaven, it is therefore called confession. Furthermore, the worthies and nobles of the three vehicles are not even the worthies among bodhisattvas, much less the nobles among bodhisattvas. Now, feeling shame and remorse before the worthies of the thirty stages of mind and the nobles of the ten grounds is therefore called shame and remorse, or confession. Generally, all these worthies and nobles are humans, and the principle of the ultimate truth is called heaven; discussing shame and remorse in relation to these humans and heaven, it is therefore called confession. Furthermore, from the thirty stages of mind upward are judged to be noble persons, and the ten faiths are worthy persons; discussing shame and remorse in relation to these worthies and nobles is confession. Generally, all these worthies and nobles are called humans, and the principle of the ultimate truth is called heaven; discussing shame and remorse in relation to these humans and heaven, it is called confession. In total, there are ten explanations of the name.
3.5
Next, explaining the place of confession: in the Great Sūtra [Mahāparinirvāṇa-sūtra], King Ajātaśatru's verse says: / "Coarse speech as well as gentle words / All return to the ultimate truth. / Therefore, this very day, / I take refuge in the World-Honoured One." / Also, the "Chapter on Pure Conduct" says: / "In the past, I along with you / Did not see the four noble truths; / Therefore we drifted for long / In the great ocean of the suffering of birth and death. / If one can see the four truths, / One is able to sever birth and death; / When birth and death are already exhausted, / One does not undergo further existences." / The Lotus Sūtra says: "Dwelling in the sphere of action and sphere of intimacy, in the ground of patience, neither acting nor differentiating." It also says: "The jewel repository is near; you may proceed forward. Extinguish the illusory city and arrive at the jewel repository." This sūtra states, "I shall make a refuge for them." The refuge is precisely the profound and immeasurable dharmatā. Dharmatā is simply the principle of the truths, and the principle of the truths is simply the wondrous realm. It is the secret treasury of tranquil suchness that is the teacher of all Buddhas, wherein all the nobles of the ten directions dwell peacefully. If one attains its root, when the root is established the Way arises; if one does not attain its place, one falls down on level ground. It is like a blind person entering a briar patch, hindered at every movement. For this reason, one must recognise the place of confession. Therefore the Samantabhadra Contemplation Sūtra says: "Sitting upright, mindfulness of the true mark: all sins are like frost and dew; the sun of wisdom is able to eliminate them. My own mind is inherently empty, sins and blessings have no master; this is called the great confession, this is called the adorned confession, this is called the confession without the mark of sin." "Without the mark of sin" considers emptiness as the place. "The adorned confession" considers conventional truth as the place. "The great confession" considers the Middle Way as the place. If there are three kinds of distinctions, this is merely discussing the place distinctly. That one is three and three are one is this perfect and wondrous confession, which all great bodhisattvas practice and learn in the Buddha Dharma as they confess. If one recognises this dharma and confesses, it is the most wondrous and supreme place of confession. The Great Sūtra says: "For example, if someone bathes in the great ocean, one should know that this person has already used the waters of all rivers." The Larger Prajñāpāramitā says: "Just as a debtor relies upon a king, and the creditor instead makes offerings to him, how would he dare to seek possessions from him?" A non-Buddhist text says: "Like the grass on a wall, it is not that its stalks and leaves can be high and tall, but that what it relies upon has found a place." If a practitioner relies on dharmatā as the place of confession, it stands high above all places. If the practitioner recognises this meaning, they should first seek the principle of dharmatā as the place of confession.
3.6
Next, explaining the method of confession: the method is of two kinds: first, the primary method; second, the auxiliary method. The primary method is precisely the wisdom that contemplates dharmatā. Because dharmatā is permanent, this contemplation is also permanent; because dharmatā is bliss, self, and purity, the contemplative wisdom is also like this; because dharmatā is inconceivable, supremely deep, supremely wondrous, unsurpassable, and unequalled, the contemplative wisdom is also like this. The dharma wherein object and wisdom merge seamlessly and are non-dual, being suchness without differentiation: object is like wisdom, and wisdom is like object; hence it is said that suchness is without differentiation. The sūtra says: "Speaking of wisdom and the locus of wisdom, both are called prajñā. Speaking of wisdom and the locus of wisdom, both are called the true mark." Speaking is like not speaking, not speaking is like speaking; speaking and not speaking are non-dual and without distinction. Applying this contemplative wisdom across all dharmas is also like this; hence it is said that Vairocana pervades all places. Whether walking or staying, whether in light or in darkness, one can never be apart from seeing the Buddha, the World-Honoured One; what confronts the six sense faculties is nothing that is not the Buddha Dharma. Jīvaka gathering grasses found nothing that was not medicine, capable of healing all diseases. Whatever sand and gravel Mahānāma grasped all turned to jewels. Aniruddha's empty vessel became completely filled with sweet dew (amṛta). If it is like this, the sin contemplated is no longer sin: sin is the true mark. The blessing contemplated is that blessing is non-blessing: blessing is the true mark. Being purely the true mark, this is called the great confession. As for auxiliary confession: if one purely uses the primary confession, auxiliaries are not needed; if the primary path is dark and unclear, one cultivates auxiliaries to assist it, just like using lye water, cleansing powder, Chinese honey locust, or soapberries to assist clear water. In brief, it is diligently employing body, speech, and mind as auxiliaries: body refers to circumambulation and bowing; speech refers to chanting and reciting; mind refers to stimulating contemplation. These assist in opening the gate, just as going with the current and the wind is assisted by poles and oars—then passage is swift. Thus is the brief discussion of the primary and auxiliary.
3.7
Fourth, explaining the stages of confession. If one takes a single interpretation, one might claim: 'Base and defiled ordinary mortals ought to confess; why would those who have abandoned defilement and attained purity need to confess?' This is not so. Thus, the newly translated Chapter on the Eradication of Karmic Obstacles states: Human beings receive their bodies from parents, are carried in the womb for ten months, and are nurtured for three years, watched over and cared for with utter devotion, only after which they can raise their heads and grow hair. Taught directions and taught numbers, they only then understand how to be human. How could they suddenly violate kindness and turn their backs on righteousness to commit patricide or matricide? Though heaven is vast, it will not cover such a person; though earth is thick, it will not support such a person. When their life ends, they fall straight into hell. Heinous crimes such as these must be confessed to eradicate karmic obstacles. The Buddha is the teacher of gods and humans; the master is dignified and the path is venerated. If one violates whatever he has spoken, there is no greater fault. How can the primary rules and subsequent categories [of Vinaya] be transgressed and abandoned? In doing so, one cheats the Buddha and betrays one's conscience, and also betrays the three masters and seven monks. Such a one is a corpse in the ocean of the Buddha, rotten flesh in a garden of blossoms. Persons of the four grave prohibitions must confess to eradicate karmic obstacles. Excessive anger leads to rebirth among snakes and vipers; excessive desire leads to rebirth among doves and pigeons; excessive delusion leads to rebirth among lice and ants; excessive arrogance leads to rebirth among flying birds; excessive flattery leads to rebirth among asuras; external greed leads to rebirth among hungry ghosts. Hungry ghosts suffer perpetual hunger and thirst; animals harm one another; asuras are full of terror. As for these four evil destinies, even hearing their names is intolerable, how much more so experiencing them? One must confess to eradicate karmic obstacles. Among humans there are the eight sufferings; even one suffering is unbearable, how much more so when the eight sufferings cross and converge? One must confess to eradicate karmic obstacles. In the heavens there are the five signs of decay and sufferings equal to hell; in the heavens of the form realm one cannot quickly enter absorption and suffers the pain of not getting what one seeks; in the heavens of the formless realm there is the suffering of the four mental states. The three realms are a cage and snare, a cavernous dwelling of birth and death; one must confess to eradicate karmic obstacles. Even if renunciants wish to cultivate the Path, if their minds are obstructed by the five defilements and cannot remain still, and their minds are deluded by the four inversions so that they cannot enter the four applications of mindfulness, they must also confess to eliminate karmic obstacles. The applications of mindfulness counteract those four inversions; if the two evils are not diligently severed and the two goods are not diligently produced, one cannot enter the bases of spiritual power, and the stage of warmth does not arise—one must also confess. If the five faculties do not arise, one is prone to retrogression. When the faculties have arisen but lack strength, or though possessing strength are not yet adjacent to true thusness: within these four wholesome roots, one must confess to eradicate karmic obstacles. When the clarity of the patience regarding suffering arises, though one does not fall into the three miserable destinies, one must successively undergo seven rebirths in the desire realm. A single lifetime is already painful, how much more so seven rebirths? Though six grades of the five lower fetters of the desire realm are severed, with the remaining three grades present, one should also confess. Though eight grades of the five lower [fetters] are severed, with the remaining one grade present; though the form [fetters] are entirely severed, with the formless portion remaining: one must also confess. Though one enters nirvāṇa with remainder, the karmically resultant body still exists: Śāriputra had wind and heat ailments, and Pilindavatsa had eye pain; if one wishes to discard [nirvāṇa] with remainder and enter [nirvāṇa] without remainder, one must also confess. Though the direct afflictions of the three realms are completely severed, habitual propensities still remain; one must also confess. Pratyekabuddhas are likewise; they must also confess. As for the stage of dry wisdom, because it has not yet attained the water of the principle to moisten the mind, it is called 'dry wisdom'; the stage of nature cannot yet see the principle; the eight people on the stage of seeing still have the delusion of affection; on the stage of thinning, spiritual powers are not yet achieved and one is reborn back into the desire realm; on the stage of freedom from desire, there is still delusion of the upper realms; on the stage of having completed [the task], one cannot remove habitual propensities; on the stage of the pratyekabuddha, one merely produces spiritual powers and cannot penetrate words; on the stage of the bodhisattva, one has not yet reached the ultimate. Stages such as these must all confess to eradicate karmic obstacles. The ten faiths have only faith and cannot yet accord with the principle; the ten abodes enter only the partial principle; the ten practices concern only phenomena and cannot yet enter the middle; the ten dedications cultivate only the middle and cannot yet realize the middle; the ten grounds, though realizing the middle, have obstacles at every ground, and not having exhausted learning, have not attained non-learning: they must confess to eradicate karmic obstacles. Furthermore, though the ten faiths cultivate the three wisdoms completely, this is merely expedient dhāraṇī; from the ten abodes onward up to equal enlightenment, they are merely like the moon on the fourteenth day, not the moon on the fifteenth day—the disk is not yet round, the light is not yet suddenly complete, and the darkness is not yet suddenly exhausted: they must confess to eradicate karmic obstacles. Up to this point, one should know that the stages of confession are long and their scope is extremely broad; how could one say they are limited to ordinary mortals? Therefore, the Fifty Reckonings Sūtra requires confession all the way up to equal enlightenment, which conveys this very meaning. If a person gets to hear of such confession, their merit is not small. Thus the text states: 'It is not under one Buddha, five Buddhas, or ten Buddhas that one has cultivated virtues to hear this confession; rather, it is under immeasurable hundreds of thousands of Buddhas that one has cultivated virtues to hear this confession. In terms of flower-retribution, in every place one will constantly be revered by kings, prime ministers, and great ministers. In terms of fruit-retribution, one will constantly be revered by the Buddhas of the ten directions in mutual respect.' If merely hearing of this confession already yields such merit, how much more so practicing in accordance with the Dharma! Having heard the meaning of confession—since this teaching comes from the sūtra, and this sūtra was spoken by the Buddha—one should therefore repay the kindness, take refuge, and pay homage to all Buddhas (and so forth). Explaining the term 'confession' (chanhui) according to the characters: Chan means 'to inspect' (jian). It is to lay out and unfold the three modes of action of oneself, not daring to conceal or hide them, causing another to inspect them thoroughly—with a bashful face and a pursed mouth, a broken mind and a submissive intention. Because the body is inspected, the face is bashful; because the mouth is inspected, the lips are pursed; because the mind is inspected, the intention is submissive; hence chan is called 'inspecting'. Hui means 'to discard' (fei). Harboring inner shame and disgrace, one repents of committing manifold errors. Because one repents with the body, the three [bodily unwholesome deeds] are discarded; because one repents with the mouth, the four [vocal unwholesome deeds] are discarded; because one repents with the mind, the ten [unwholesome deeds] are discarded; hence hui is called 'discarding'. Furthermore, explaining in terms of the Dharma methods: confession is called shame and conscience (hrī and apatrāpya); shame and conscience are wholesome dharmas. Again, not doing evil oneself and not teaching others to do evil, and various explanations such as these. Confession has three kinds: first, ritual action; second, taking signs; third, unarisen. These three kinds apply to both the Hīnayāna and the Mahāyāna. Ritual action in the Hīnayāna is as in the Vinaya: disclosing [offenses], granting training, practicing mānatva with twenty monks, or performing the ritual half-monthly, or face-to-face, or through self-reproach; so long as the ritual action is accomplished and does not obstruct the business of the Saṅgha, it is pure. In the Āgamas there is also sign-taking confession: a person who has committed lust visualizes the mouth of a venomous snake; when this contemplation is perfected, the offense of lust is eradicated. There is also confession by contemplating emptiness, which is simply true emptiness. In the Mahāyāna there is also ritual action: either eight hundred days, as with the smeared-latrine rite of Ākāśagarbha; or ninety days, as with the Pratyutpanna; or forty-nine days, as with the Great Compassion Confession; or twenty-one days, as with the Lotus; or seven days, as with the Vaipulya. Cleansing the body with ash-water and bath powder, abstaining from pungent roots and alcohol with the mouth, harboring shame with a diligent mind, circumambulating and reciting each for a set number of repetitions—all are subsumed under the confession of ritual action. Sign-taking confession is, for example, seeking the twelve dream-kings in the Vaipulya, seeing radiant light crowning the head in the Bodhisattva Precepts, or hearing a voice and having the arm sealed in the Ākāśagarbha [rite]: when the signs arise, the offenses are eradicated. Although it does not directly focus on ritual action, it encompasses practical functions. Unarisen confession is as the Samantabhadra Contemplation states: 'Sit upright and contemplate the true mark, like the sun shining upon frost and dew.' Contemplating emptiness, according with the principle, and being without marks is supreme; though it does not directly perform phenomenal rituals, it encompasses both of the above confessions. When the confession of ritual action succeeds, offenses violating non-manifest karma are eradicated, but innate offenses are not removed. For example, if one commits killing: when the confession of ritual action succeeds, the offense violating non-manifest karma is gone, but the debt of repaying life still remains—that is its meaning. Sign-taking confession can eradicate innate offenses; when innate offenses are gone, offenses violating non-manifest karma are also gone. It is like cutting a tree: the branches and leaves wither, but the root is not yet gone, and it sprouts again as before. Contemplating unarisen confession can eradicate fundamental ignorance, like overturning the great earth: roots, branches, leaves, and all are completely eradicated without remainder. Furthermore, ritual action eradicates offenses violating precepts; taking signs eradicates offenses violating concentration; unarisen eradicates offenses violating wisdom. Again, ritual action eradicates retributive obstacles of the three evil destinies; taking signs eradicates retributive obstacles of the human destiny; unarisen eradicates retributive obstacles with outflows in the three realms. Again, ritual action eradicates karmic obstacles of the three evil destinies; taking signs eradicates karmic obstacles of the human destiny; unarisen eradicates karmic obstacles with outflows in the three realms. Again, ritual action eradicates afflictions of fear, grief, and sorrow, and also breaks afflictions; taking signs eradicates afflictions of the four entrenchments; unarisen eradicates the affliction of fundamental ignorance. Again, the three kinds of confession together remove retributive obstacles; taking signs removes karmic obstacles; unarisen removes affliction obstacles. Furthermore, the confession of ritual action is like taking ginger and cinnamon: it merely cures the illness but cannot nourish the body—comparable to offenses being eradicated without being able to produce wholesome qualities; sign-taking confession is like taking the five minerals: the illness is cured and the body is nourished, but one cannot attain the Path; unarisen confession is like taking the five mushrooms: the illness is removed, the body flies, and one ascends as an immortal and attains the Path. Various distinctions such as these must be understood by the practitioner. The present text fully possesses the three Mahāyāna confessions: wearing clean clothes, intently listening to this sūtra, and purifying the mind morning and evening for seven days and seven nights—this is ritual action; seeing Maitreya, Mañjuśrī, and Samantabhadra at one's seat—this is taking signs; contemplating the dwelling-house of the five aggregates as entirely empty and tranquil, fundamentally unarisen and without combination—this is unarisen. The three meanings are distinct and clear; therefore, they can eradicate manifold evils, wash away the five obstacles, and manifest the power and function of the sūtra.
3.8
From this chapter downward, the power and function of the sūtra are explained. The present chapter directly explains dreaming at night and expounding during the day on confession, severing evil and extracting suffering; the subsequent chapter directly explains past praise and making vows, generating wholesome qualities and bestowing joy—the secondary and primary mutually brought forth. The text of this chapter has two parts: first, seeing and hearing in the dream; second, expounding what was seen and heard after waking. The dream also has two parts: first, dreaming of seeing the golden drum; second, dreaming of the sound of striking the drum. Seeing the drum also has three parts: first, directly seeing the drum; second, seeing the light of the drum; third, seeing the Buddhas within the light. As for the dream, it is entering the dream-like samādhi. Furthermore, entering contemplation is like a dream, and emerging from contemplation is like waking. When entering contemplation, the mind is tranquil and able to contemplate the dharmatā; the dharmatā is the golden drum. The substance of the golden drum is round, hollow, and resonant: round is the Dharmakāya, hollow is prajñā, and resonant is liberation. 'Lovely' (shu) means superior and profound. 'Great' means broad and immeasurable. It matches the above-mentioned sense of 'roaming in the immeasurable, extremely profound dharmatā'. 'Lovely and great' briefly describes the substance of the drum; to discuss it in detail, one should say roundly lovely and great, hollowly lovely and great, and resonantly lovely and great. The substance of the drum is equipped with the three kinds, and all three are extremely profound and immeasurable; this is the Dharmakāya seen in the dream, contemplating the one and seeing the three Buddhas. From 'its brilliance shone universally' downward is the second part: seeing the light of the drum. Light is wisdom; by tallying with this dharmatā, the great fruit is successfully accomplished. Wisdom merges with the substance: if the substance is roundly lovely and great, the light is also roundly lovely and great; if the substance is hollowly lovely and great, the light is also hollowly lovely and great; since the substance is resonantly lovely and great, the light is also resonantly lovely and great. Why? Because this body has the same substance and intention as all Buddhas. This is the Sambhogakāya Buddha seen in the dream, one Buddha being three. From 'further, within the light, he saw the Buddhas of the ten directions' downward is the third part: seeing the Buddhas within the light. Light emerges from the drum and shines everywhere across the ten directions; function arises from substance, and its response pervades the Dharma realm, working together with the capacities and conditions. The lapis lazuli seat is the principle upon which [they] rest. The Buddha sitting upon it means that wisdom accords with the dharmatā. The great assembly surrounding [them] represents the capacities to which [the Buddha] responds. This is the Nirmāṇakāya Buddha seen in the dream, discussing three in terms of the one. Seeing these three Buddhas is none other than the three bodies and the three virtues; the various threefold Dharma methods establish teachings from this, and it is named the Golden Light.
3.9.1
From "saw a person" onwards is the second [section], dreaming of striking the drum. The text has three parts: first, seeing the striking of the drum; second, emitting a great sound; third, that which is explained and expounded by the sound. The drum is the Dharmakāya; the striking is the capacity-wisdom; the brāhmaṇa is pure practice; "seeming" means being adjacent to the real. A person adjacent to the real, by means of the pure wisdom of semblance understanding, harmoniously unites with the Dharmakāya, corresponding to the sweet dew, extinguishing suffering and generating bliss. The drum is the Dharmakāya; the drumstick and drum together are the Sambhogakāya; the striking forth is the Nirmāṇakāya; that which is explained and expounded by the sound is the great function of the Dharmadhātu, establishing teachings to benefit sentient beings. From "At that time Ruciraketu Bodhisattva" onwards is the second [part], having awakened and recounting what was seen and heard. The text has four parts: first, going to the Buddha's place; second, being together with companions; third, extending veneration; fourth, narrating the dream. As for the dream: entering the Dharma-gate is the night dream; exiting the Dharma-gate is like passing the night and reaching dawn. Furthermore, because the delusions and obstacles of the thirty minds are not yet dispelled, it is like a dream; ascending the stages and severing delusions is like passing the night and reaching dawn. As for the contemplative interpretation: the three bodies contemplated in the stage of contemplative practice are like a dream; the three bodies contemplated in the stage of partial realization of reality are like dawn. Leaving the city of Rājagṛha signifies leaving the causal stage. Going to Mount Gṛdhrakūṭa signifies heading toward the fruition stage. Extending veneration has three parts: bowing one's head is bodily veneration; gazing reverently is mental veneration; narrating the dream is verbal veneration. Bowing one's head: the bodhisattva abides in the causal [stage], where faith is foremost and noble; the Buddhas reside in the fruition [stage], where compassion takes the low place. It is paying reverence to the humble from the position of the noble. From "Because in his dream" onwards is the fourth [part], narrating the dream. Below this there are one hundred and sixty-two lines of verse in total, divided into two: first, four and a half lines generally explain the dream; second, one hundred and fifty-seven and a half lines specifically explain the dream. The general [explanation] is again divided into two: first, three and a half lines explain seeing the golden drum; second, one line explains seeing the striking of the drum. Seeing the drum also has three parts: first, one line sees the shape and appearance of the drum; next, one line sees the radiance of the drum; next, one and a half lines see the Buddhas within the radiance—that is, the sphere of objects contemplated when entering contemplation with the meaning of the three bodies in the prose section. The next one line, seeing the striking of the drum, means beholding the capacity of one's contemplative wisdom striking the sphere of the Dharmakāya. Emitting a great sound, as already explained above, means beholding the union of sphere and wisdom, which can bring manifold benefits. From "This great golden drum" onwards, one hundred and fifty-seven and a half lines of verse, specifically explain the matter of the dream. The text has two parts: first, from "This great golden drum" down to "able to completely extinguish and eliminate" there are twenty-one lines and three lines [of four], which explain that the golden drum has the power to extinguish evil and produce good. Second, from "All sufferings, with none to rely on and none to take refuge in" onwards, one hundred and thirty-five lines and three lines, directly explains the method of teaching and enjoining confession. In terms of being able to extinguish evil and produce good, the text has six parts: first, there are three lines, extinguishing the suffering of worldly causes and effects; second, there are three lines, producing the bliss of world-transcending causes and effects; third, there are four lines, able to cause sentient beings to be fully endowed with both self-cultivation and transforming others; fourth, there are four lines, able to extinguish sentient beings' retributive obstacles and further arouse the supernormal knowledge of past lives; fifth, there are four lines, able to cause sentient beings to attain various Dharma-gates, first attaining few and later attaining many (and so on); sixth, there are three lines and three verses, able to shatter sentient beings' transmigration through the eight difficulties. In interpreting these six meanings, all progress gradually from the three wretched destinies to humans, gods, the two vehicles, bodhisattvas, and so forth; each and every one has the power to destroy evil and generate good. From "All sufferings, with none to rely on and none to take refuge in" onwards there are one hundred and thirty-five lines and three verses, which is the second [part], explaining the method of teaching and enjoining confession. The text has five parts: first, from "All sufferings" onwards there are nineteen lines and one verse, teaching self-confession of transgressions and faults. Second, from "I shall make offerings" onwards there are thirty-five lines, explaining making offerings to the Buddhas, practicing confession through self-cultivation and transforming others. Third, from "The Buddhas, the World-Honoured Ones, are that upon which I rely" onwards there are twenty-one lines, explaining practicing confession through praise and commendation. Fourth, from "I, by reason of wholesome karma and various causes and conditions" onwards there are fifty-one and a half lines, explaining practicing confession through making vows. Fifth, from "If there are those who pay homage to and praise the Ten Powers" onwards there are nine lines, concluding the confession. As for the arising of the five intentions: it is simply that sentient beings' perverse inversions obstruct the principle so that they do not recognize the dharmatā; their foolishness obstructs understanding so that they do not recognize cause and effect; their evil karma obstructs practice so that they do not recognize wholesome dharmas. The sages, out of compassion, by means of the great being's dream, show them confession, show them the principle, show them cause and effect, and show them wholesome practice; hence they discuss self-confession. Bearing deep gratitude for the Buddha's grace, they extend offerings. Since offerings do not vent their full sincerity, they sing songs of praise and commendation. Offerings are practice, which must have vows to direct their aim; practice and vows being complete, it concludes in praise. The text of self-confession has three parts: first, one line and one verse explain that the Dharmakāya is that upon which one relies; next, two lines entreat the Buddha for sheltering protection; next, sixteen lines directly explain confession. Now, the Dharmakāya possesses the three virtues, which are the Three Jewels of one identical substance: the dharmatā is the Dharma Jewel; being quiescent yet constantly illuminating is the Buddha Jewel; pervading all places is the Saṅgha Jewel. Although ordinary beings and the two vehicles do not know it, neither do they depart from the dharmatā. In general, how could all bodhisattvas not take this as their refuge? Relying on this, the root is established and the Way arises. Although the internal root is established, without external Buddha-empowerment it cannot be accomplished; if one receives protective embrace, the severing of evil and generation of good are accomplished in an instant. Like sprouts receiving rain, thriving and lush, for this reason one entreats the Buddha. The internal and external causes and conditions being complete, one must directly confess. The text of direct confession has two parts: first, three verses generally explain confession; second, fifteen lines and one verse specifically explain confession. General confession means generally confessing the three obstacles. "Root" means that afflictions are the root of the [other] two obstacles. "Evil" means the retributive obstacle. "Unwholesome" means the karmic obstacle. The three obstacles obstruct the three bodies, the three Buddhas, and the three jewels. If the three obstacles are transformed, the various threefold Dharma-gates all become luminous; hence it is a general confession. Specific confession means specifically confessing the three obstacles. The text has three parts: first, one line and one verse confess the affliction obstacle; next, one line confesses the retributive obstacle; next, thirteen lines confess the karmic obstacle. "Before the various Ten Powers" directly confesses the affliction obstacle. Solitary ignorance and foolish inversion are exceedingly severe, failing to recognize the Dharmakāya Buddha. The Dharmakāya Buddha pervades all places; in foolish darkness one is unaware, openly creating manifold transgressions before the Buddha, just as oxen and sheep do not recognize the Son of Heaven, or as birds and sparrows do not recognize a scarecrow, committing offenses before them. Foolishness failing to recognize the Dharmakāya is also just like this. "The kindness of father and mother": expedient means is the father, and the perfection of wisdom is the mother; these two Dharma-gates can give birth to the Dharmakāya. Yet failing to recognize them means not knowing the Sambhogakāya Buddha.
3.9.2
"Not understanding wholesome dharmas": Wholesome dharmas are practices that aid the Path; they can support wisdom and reveal the principle. Failing to understand them means not recognizing the response Buddha. If one cannot know any of the three Buddhas, how is that not the fault of fundamental ignorance? This is a specific confession of the obstacle of afflictions. From "Relying on one's lineage and caste" onward is a specific confession of the obstacle of retribution. Briefly speaking, there are three kinds: first, being arrogant toward others on account of one's lineage; second, disdaining creatures on account of one's wealth; third, encroaching upon others on account of one's prime of life. Although there are these three forms of retribution, one should not be self-indulgent. If one gives rein to indulgence, this retribution becomes an obstacle. Now this is further explained in terms of the teachings. For renunciants, wisdom is their lineage, concentration is their wealth, and the precepts are their age. Tainting these three dharmas, honoring oneself and looking down upon others, is called being tainted by dharmas, not seeking the Dharma. When the Lotus Sūtra says, "You are young and vigorous; I am decrepit and old," for ordinary people, having abundant five aggregates is being in one's prime; for the two vehicles of the common teaching, emerging from existence into emptiness is being in their prime; for bodhisattvas of the distinctive teaching, the Dharma-eye surpassing the wisdom-eye is being in their prime. Those who cling to these dharmas all rely on strength to encroach upon the weak, which constitutes the obstacle of retribution; all must be confessed. The thirteen verses from "Mind harboring evil thoughts" onward are a specific confession of the obstacle of karma. The text has twelve parts: First, one verse confesses evil karma created through mind and mouth, which is also causing others to commit evil. From body, mouth, and mind, this is committing evil oneself. Second, one verse confesses evil karma created through internal and external causes and conditions. Third, one verse confesses evil karma created through the conditions of the five desires. Fourth, one verse confesses evil karma created by faithfully accepting false teachers. Fifth, one verse confesses evil karma created by following an evil ruler. Sixth, one verse confesses evil karma driven by affection. Seventh, two verses confess evil karma created for the sake of clothing, food, and female beauty. Eighth, one verse confesses evil karma committed against the field of veneration during a Buddha's era. Ninth, one verse confesses evil karma committed against the field of veneration in an era without a Buddha. Tenth, two lines confess evil karma committed against the True Dharma. Eleventh, one verse confesses evil karma committed against the field of gratitude. Twelfth, one and a half verses confess evil karma created in all places universally. Causes and conditions for creating karma are exceedingly numerous and cannot be fully listed, so they are confessed universally. If one wishes to explain them in detail, taking the human realm as the start, and applying them one by one to the practices of the two vehicles, the common, the distinctive, and the [perfect] bodhisattvas, the principle should be understood by analogy. Therefore, the Wushi jiaoji jing says, "Up to the stage of equal awakening, all must confess"; this is its meaning. The thirty-five verses from "I now make offerings" onward explain making offerings to all Buddhas. The reason for making offerings is that I was originally blind and foolish, yet received instruction in confession; this grace is profound and heavy, and therefore I make offerings. The text has two parts: First, one verse explains material offerings; then, thirty-four verses explain Dharma offerings. Dharma offerings have two parts: First, eight and a half verses explain the Dharma offering of transforming others. Complying with the Tathāgata's teaching of great compassion and rescuing sentient beings is making the Dharma offering by transforming others. Next, twenty-five and a half verses explain the Dharma offering of one's own practice. Complying with the Tathāgata's teaching of wisdom and cultivating the merits of the ten stages is making the Dharma offering through one's own practice. Among all offerings, the Dharma offering is supreme, fully possessing both material and Dharma offerings, both principle and phenomena, both self and others. The Dharma offering of transforming others has two parts: First, four verses on transforming others to lead them to cultivate practice; next, four and a half verses on transforming others to lead them to cultivate confession. Regarding the first, on cultivating practice: I myself cultivate the ten stages as a Dharma offering, and now again transform others to have them make Dharma offerings. It is like one lamp lighting hundreds of thousands of lamps: those in darkness are all illuminated, and the light is never exhausted. Its meaning has four aspects: First, explaining the beginning of transformation, relieving suffering through great compassion; next, encouraging the true cause, the practice of the ten stages; next, encouraging the true fruition, the great awakening of bodhi; next, encouraging vigorous effort, urging them to accomplish it swiftly. Now because sentient beings are equal, their natures and desires are also equal; if one skillfully saves one, it is likewise so for the many. Not begrudging toil and hardship, accumulating practice and piling up virtue, when merit brings about great awakening, the virtue of wisdom is fulfilled. Ending all suffering fulfills the virtue of eradication. The text is self-evident and does not await much explanation. Regarding the contemplation of the mind: attuning a single thought-moment so that true illumination arises, one naturally attains the true fruition. Attuning all mental factors is likewise so; this is the meaning of "the disciples' numerous defilements follow the turning of the mind." Next, regarding the four and a half verses on transforming others to lead them to cultivate confession: I have received the Buddha's teaching on confession, and in turn teach confession to others, repeatedly lighting inexhaustible lamps, transforming and transforming without end. The text has three points: First, wishing to expound confession; next, directly expounding confession; third, having expounded confession. Mentioning "a thousand kalpas" is merely using a large number to show the greatness of the power of confession. For example, if a wicked person who has accumulated a mountain of sins can rescue the king from distress, the king will even share half the realm in reward; how would he further interrogate him about past misdeeds? Though creating offenses of rebellion for a thousand kalpas is heavy, if one can rescue the king of dharmatā and from within the tathāgatagarbha reveal and accomplish the Dharmakāya, great awakening shines brightly, transcending and attaining freedom; how could one still be bound by the five unmediated karmas? The twenty-five and a half verses from "I shall dwell" onward concern cultivating the Dharma offering for oneself. The text has two parts: First, five verses on one's own cultivation of practice; next, twenty and a half verses on one's own cultivation of confession. Having previously completed one's own confession, why is it repeated now? It is like a goldsmith, who from his first apprenticeship until his hair is white repeatedly heats and beats the metal, stopping only when the vessel is formed. Cultivating practice is likened to the heating of wisdom; cultivating confession is likened to the beating of eradication; it ceases only when wisdom and eradication reach their peak, so there is no fault in repeating it. The former was the approach of one's own practice, whereas this is the approach of the Dharma offering, hence the difference. One's own cultivation of practice also has three parts: First, one line states the theme, which is "I shall dwell"; next, cultivating the causes, which are the ten stages; next, accomplishing the fruitions, which is bodhi. "Precious gems": the causes of the ten stages are precious, so the stages are themselves precious gems. "Feet": the ten stages are the foundation of the house of fruition, hence called feet. Furthermore, the ten perfections are the feet of the ten stages; it is not that other merits are not cultivated, but according to one's capacity and share, giving is properly the foot of the first stage. When the foot of giving is complete, one enters the first stage, up to the foot of the perfection of wisdom being complete to enter the tenth stage; thus the ten perfections are the feet of the ten stages. Within the fruition, there is an overarching explanation of the fulfillment of fruition and a distinct explanation of the fulfillment of fruition, which can be known from the text. "Merit and light" are the two kinds of adornment upon the fruition. "Causing sentient beings to cross the ocean" is turning the wheel of Dharma upon the fruition. The twenty and a half verses from "All the Buddhas, the World-Honoured Ones" onward explain one's own cultivation of confession. The text has two parts: First, one verse inviting the Buddhas; next, nineteen and a half verses explaining the confession. The text has five parts: First, four and a half verses confess the obstacle of retribution; next, one and a half verses confess the obstacle of afflictions; next, six verses confess the obstacle of karma; next, two verses explain dedication;
3.9.3
Next, five and a half stanzas confess the two difficulties of good and evil. Regarding the retributive obstruction, the text also has two parts: first, two and a half stanzas present the marks of the retributive obstruction; next, two stanzas pray for its elimination. 'A hundred kalpas' refers to the time of receiving retribution. In that time, taking on a body—the body itself is the retribution. The retribution involves actions, and these actions are the obstruction. 'Poverty, distress, and suffering' represent the imperfection of circumstantial retribution, which is also a retributive obstruction. 'Grief, burning distress, alarm, and fear'—because poverty presses from without, alarm and fear cause inner burning, all of which are retributive obstructions. 'All the evils done' refers to the suffering of the aggregates of conception and volition. 'Poverty, distress, and suffering' refers to the suffering of the aggregate of form. 'Grief, burning distress, alarm, and fear, with a mind constantly timid and inferior' refers to the suffering of the aggregate of consciousness. 'Having no joy or pleasure for even a moment' refers to the suffering of the aggregate of sensation. All these convey the sense of retributive obstruction. Next, regarding the affliction obstruction, the text has two parts: first, two lines set forth its marks; next, one stanza begs for purity. Next, regarding the karmic obstruction, the text has three parts: first, two stanzas vertically discuss the creation of karma across the three periods of time; next, two stanzas horizontally explain the ten evil deeds currently arising; next, two stanzas seek confession of past karma. That which is currently being experienced is called the retributive obstruction; that which is not yet experienced remains tied to the practitioner and, if one cultivates the good path, can become an obstruction. Question: Past and present must be confessed, but the future does not yet exist; how can one speak of confessing it? Answer: The Sarvāstivādins call it 'future existence,' while the treatise masters call it 'that which will exist.' The Great Sūtra says: 'Because it obstructs the future, it is called killing. The present perishes from thought-moment to thought-moment; what could there be to kill? It is merely obstructing and cutting off the future that is called killing.' Sūtras and treatises all regard the future as existing, hence it must be confessed. Now I will further cite a present-day worldly example as an illustration: Suppose a householder by day plans a livelihood, giving rise to countless evil thoughts; although the affairs have not yet occurred, they will inevitably unfold in succession. If he suddenly arouses the aspiration, renounces the household life, and cultivates the path, the affairs he previously contemplated will altogether fail to meet their conditions. Future karma is likewise: although not present, when the time comes it is inevitable. If he confesses now, it becomes completely pure. Horizontally opening the present three modes of action into the ten evil deeds is easy to understand. 'Distancing' means cutting off evil. 'Cultivating' means giving rise to good. 'The ten abodes' refers to the causal stage of the initial mind. 'Attaining the ten powers' refers to the subsequent fruition being fulfilled. Next, explaining 'dedication': because sentient beings are obtuse, they cling with attachment to existence and cannot ascend and transcend. Now confessing these sins, dedication is therefore spoken of. Others take 'whether in this realm or in other worlds' as a passage on rejoicing in merit. My view is not so: all good performed in this land or in other directions is bestowed upon sentient beings to jointly advance toward the Buddha-fruit. Like a sound entering a horn, it can be heard far away; the power of expedient means is vast, equal to empty space. Furthermore, the concluding text states, 'This is dedication'; it cannot be taken as rejoicing in merit, as the explanation of rejoicing in merit comes below. Explaining the eight difficulties: this discusses the eight difficulties within good and evil, not the eight difficulties of before the Buddha or after the Buddha. The text has two parts: first, four stanzas point out evil as the difficulty; next, one and a half stanzas point out evil obstructing good as the difficulty, or point out good obstructing the path as the difficulty. The first four lines are the difficulty of retributive obstruction. 'All existences' means the twenty-five realms of existence. The body obtained as retribution creates all manner of evils; how could this not be a retributive obstruction? 'The perilous difficulties of birth and death' has two interpretations: if taken in terms of cause, it is karmic obstruction; if taken in terms of fruition, it is retributive obstruction. 'Various lustful desires' are the affliction obstruction. 'A mind fickle and agitated' is again a retributive obstruction. Fickleness and agitation are investigation and reflection (vitarka-vicāra), and investigation and reflection belong to retributive dharmas. As when an arhat has completely cut off afflictions, upon emerging from absorption there is still the scattered mind of investigation and reflection. One should know that fickleness and agitation are retributive obstructions, not afflictions. To cite further worldly people whose studies turn about and easily change paths without forming karmic obstructions—all are due to the fault of fickleness and agitation; how are they not obstructions? The difficulty of 'approaching bad friends': bad friends can defile a person's three modes of action; this belongs to karmic obstruction. It is like moving a stable next to a slaughterhouse, or like Mencius's mother living near mourners and merchants; 'vermilion makes red, and ink makes black' expresses this meaning. The three poisons are the affliction obstruction. Below 'encountering the difficulty of having no difficulties,' there are two meanings: First, if one does not cultivate good, obstructing difficulties do not arise; if one wishes to cultivate good, evil obstructions immediately arise. Good is not an obstruction, but evil comes to obstruct good; this is called 'good being a difficulty.' This meaning is easy to understand, and ordinary people all explain it this way. Second, all goods are difficulties; good can obstruct the path—how could it not be a difficulty? This meaning shall now be explained. 'The difficulty of encountering no difficulties': one considers oneself free of evil and is unwilling to cultivate good. Just as the two vehicles enter emptiness, give rise to the notion of extinction and the notion of peace, and no longer advance to seek bodhi—this is that meaning. 'The difficulty of cultivating merits': doing much conditioned activity, seeking pleasing results. Just like a bhikṣu who exclusively practiced blessed virtues but did not cultivate the prohibitive precepts, falling among white elephants, with the seven treasures adorning his body and a golden basin receiving his dung. Or like the past deeds of King Śubhavyūha and the like—how is this not the difficulty of cultivating merits? 'The difficulty of encountering good times': like at the beginning of a kalpa or in Uttarakuru, where one exclusively enjoys pleasures and cultivates the path not at all—how is this not the difficulty of encountering good times? 'Encountering the Buddha is also a difficulty': like the brahmin woman Ciñcā, Sunakkhatta, Devadatta, and the like—all encountered the Buddha yet suffered difficulty. By this analogy, one should say: hearing the Dharma and giving rise to slander, or encountering the Saṃgha and causing schism—these are all difficulties. If read as 'difficulty' in the sense of 'hard versus easy' (nán), this is the meaning of evil coming to obstruct good, making good hard to accomplish; if read as 'difficulty' in the sense of 'obstruction and adversity' (nàn), this is good itself being an adversity, capable of obstructing the path. Furthermore, relying on the sūtra text which says, 'Such difficulties I now confess altogether,' one should know that the sūtra takes the meaning of adversity as obstacle.
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Linked texts (1)
- 金光明經文句 — Classical Chinese