金光明經文句 3.9.2

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;