金光明經文句 3.9

English (machine translation) 3.9

Language: English

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.

Linked texts (1)

金光明經文句 — Classical Chinese