金光明經文句 5

English (machine translation) 5

Language: English

5.1

Spoken by Great Master Zhizhe of Tiantai of the Sui

5.3

Exposition of the Chapter on the Four Heavenly Kings

The Four Heavenly Kings are the leaders of the ascending realms and the first heaven of the lower realm, dwelling halfway up Mount Sumeru. On the eastern golden terrace, the king's name is Dhṛtarāṣṭra, which is translated here as 'Upholder of the Country', ruling over gandharvas and pūtanas; on the southern lapis lazuli terrace, the king's name is Virūḍhaka, which is translated here as 'Increasing', ruling over kumbhāṇḍas and pretas; on the western silver terrace, the king's name is Virūpākṣa, which is translated here as 'Diverse Speech', ruling over piśācas and venomous nāgas; on the northern crystal terrace, the king's name is Vaiśravaṇa, which is translated here as 'Much Hearing', ruling over yakṣas and rākṣasas. These four kings, hearing the sūtra, rejoiced, and each leading a retinue of five hundred, made vows to protect the sūtra; taking its title from this, it is called the 'Chapter on the Four Heavenly Kings'.

In terms of contemplation of the mind: the east is accumulation, the south is suffering, the west is the path, and the north is cessation. The principle of the four noble truths is the four heavens; the wisdom contemplating the four noble truths is the four kings; protecting the realm of the four noble truths is called protecting the country; protecting mental factors is protecting sentient beings. 'World' means others: explaining the mental factors for others is called protecting other sentient beings. The 'eight classes of beings' are the sharp and dull views and thoughts under the truth of suffering—the Lotus Sūtra refers to these as ghosts and spirits—up to the views and thoughts under the truth of cessation; these are the eight classes. If one does not illuminate the principle of the four noble truths, the two delusions of views and thoughts will harm the king of the mind and impair its realm; the king of the mind perishes, the state of the realm is ruined, the people of the mental factors scatter, and both realm and wisdom are afflicted by ghosts and spirits. If one can contemplate suffering and accumulation, subjugating views and thoughts, the country will be at peace and the people tranquil. Being able to explain the four noble truths to others is protecting other realms, warding off their views and thoughts and bringing them peace and bliss. This is the Four Heavenly Kings who protect the world according to the contemplation of the mind.

5.5

From here downward, the thirteen chapters constitute the transmission section. The Buddha, having compassion for the final age, ensures that evil does not obscure the correct and true, and that the king of sūtras is not obstructed for future generations, so that those with affinity may attain correct hearing and correct listening; hence it is called 'transmission'. There are altogether seven purports: From the 'Four Heavenly Kings' to 'Saṃjñāya', it explains that the heavenly kings make vows to encourage human kings to propagate this sūtra, formally discussing the gathering of goodness, explaining that human kings propagate the sūtra and heavenly kings provide aid, which is also demonstrating the rules and methods for propagating the sūtra during the period when [the Dharma] abides. The 'Chapter on Ghosts and Spirits' explains the merit of hearing the sūtra, where celestial gods, earthly spirits, river gods, ocean gods, and bodhisattvas all guard it. The 'Chapter on Prediction' verifies that the merit of hearing the sūtra is not empty. 'Elimination of Sickness' and 'Jalavāhana' cite past merits of hearing the sūtra to verify that present safeguarding is not mistaken. The 'Chapter on the Relinquishing of the Body' cites past practice of the sūtra without begrudging bodily life, exhorting teachers and disciples not to begrudge the wealth of Dharma. The 'Chapter on Praising the Buddha' explains that the bodhisattvas extol the Buddha's Dharma, and that those who preach and that which is preached yield profound and weighty benefits (and so on).

The heavenly kings' making of vows is further divided into five: in the 'Four Kings', they use heavenly power to protect those who request; in the 'Chapter on Sarasvatī', they enrich those who speak with eloquence; in the 'Chapter on Śrīmahādevī', they vow to moisten both requesters and speakers with material wealth; in the 'Chapter on the Earth Spirit', they vow to enrich the place of requesting and the place of speaking with the rich and fertile taste of the earth; in the 'Chapter on Saṃjñāya', they vow to crush external enemies and dispel internal difficulties with martial prowess, bringing peace to those who request, speak, hear, and so forth. Furthermore, the 'Heavenly Kings' protect their country, 'Sarasvatī' protects their teacher, 'Śrīmahādevī' protects their assembly, the 'Earth Spirit' protects their land, and 'Saṃjñāya' averts their disasters, causing the Dharma of the sūtra to prevail widely (and so on).

5.6

The 'Chapter on the Four Heavenly Kings' has six rounds of questions and answers, which form six sections: first, addressing the Buddha to state their ability to protect the country; second, addressing the Buddha to state their deeds in protecting the country; third, addressing the Buddha to display its model and guidelines; fourth, addressing the Buddha to summarize its benefits of Dharma; fifth, addressing the Buddha to describe both prosperity and decline; sixth, addressing the Buddha to speak verses praising virtues.

The first round has two parts: 1. addressing the Buddha; 2. the Buddha confirming and endorsing. Addressing the Buddha also has two parts: 1. the sūtra narrator's account; 2. formally addressing the Buddha. The account of paying reverence is as in the text. The formal addressing of the Buddha has two parts: 1. praising the sūtra; 2. stating their ability to protect. The devas believe in the Dharma and have power, and therefore praise the sūtra. Desiring the propagation of the sūtra, they state their ability to protect it.

Praising the sūtra has three parts: from 'This Golden Radiance' downward, it praises the substance of the sūtra; from 'Adorning bodhisattvas' downward, it praises the principle of the sūtra; from 'This sūtra can illuminate' downward, it praises the function of the sūtra. While the main discourse is vast, praising these three briefly subsumes the extensive. The principle of dharmatā is that which the Buddhas protect and keep in mind; the text explains this principle, and hence it is called the 'king of sūtras'. Since it is called the king of sūtras, we know this praises the substance. Cultivating according to this substance enables bodhisattvas to be fully endowed with the two adornments and accomplish the ultimate fruit. Since it speaks of adornment, we know this praises the principle. Worldly devas, pure devas, and meaning-devas all revere the ultimate ground and offer the three modes of action in worship: revering with the body, rejoicing with the mind, and praising with the mouth. Furthermore, from the hells below up to the bodhisattvas, where ignorance is not yet exhausted, all have feverish afflictions; this sūtra can remove them, being cool and refreshing like the moon, so we know this praises the function (and so on).

5.7

From "World-Honored One, this Suvarṇaprabhāsa" onward is the second [part], recounting their ability to protect the state. The text has two [sections]: first, internally protecting the state by means of the Dharma; second, externally protecting the state by means of strategies. Protecting the state by the Dharma also has four [parts]: first, the reason for protecting the state; second, protecting the state by means of the Dharma; third, protecting the state by means of the heavenly retinue; fourth, protecting the state by means of the divine eye. As for the reason for protecting the state, it is because by hearing this sūtra they obtain four benefits: their bodies increase in radiance, their strength increases in bravery, their minds increase in progress, and their virtue increases in dignity. In terms of principle, they obtain two benefits, meaning that both the Dharma-body and the life of wisdom increase. Because the state propagates the sūtra, bringing about this moisture of the Dharma, how could they not protect it? As for recounting the reason: this meaning corresponds directly to the contemplation of the mind. Protecting the realm of the four truths with the wisdom of the four truths is precisely practicing the correct Dharma. Using the wisdom of the four truths to guide the mental factors so that the mental factors do not act [defiledly] is called practicing the perfection of wisdom (prajñāpāramitā). This is precisely being able to expound the correct Dharma; because internally there is such a reason for protecting the state, they are called world-protecting kings who govern the realm correctly. As for leading the retinue to protect the state, this also corresponds to the contemplation of the mind. The king of the mind leads the party of mental factors to subjugate the sharp and dull envoys of views and cravings, just as the heavenly kings together with their retinues ward off all evil demons, and just as wherever a wheel-turning king goes with the seven treasures and a thousand sons, the four quarters submit to his virtue. When the four kings together with their five hundred [retainers] arrive at a place, what evil would not be eliminated? As for using the divine eye to protect the state: by means of the karmically acquired divine eye they see thoroughly, leaving no darkness unilluminated, preventing problems before they sprout and checking them at their onset—what evil would not be eliminated?

5.8

Second, from "if in this state there are various declines and losses" onward, is protecting the state through wise strategies, causing internal and external causes and conditions to harmonize. The text has three [parts]: First, if the king's state has many disasters and various hardships, namely warfare, famine, and pestilence, I will use wise strategies to urge the Dharma master to go, or use divine authority to urge him to go, or manifest a form to urge him to go, or descend in a dream to urge him to go. If the Dharma master goes and broadly expounds this sūtra, it will be like the morning sun rising and the mists naturally dispersing. This is urging the external condition. Next, if the king's mind lacks the illumination of wisdom, disasters enter by taking advantage of the darkness; if he possesses luminous wisdom, anomalous portents will not arise. Since the master has come bearing the Dharma, the king must single-mindedly listen and receive it. If the king diligently listens, the devas will also diligently protect; thus they bestow [aid] where it can be bestowed and protect where protection can be given. When one man has auspiciousness, ten thousand realms rely upon it, and the king's own person and the state will be secure and free from trouble. This is the internal cause. If externally there is someone who propagates the Dharma, but the king's inner mind is not earnest and respectful, then there is no harmony, and disasters cannot be averted. Second, if a king lacks generosity, his blessings and prosperity will be meager, just as if one does not diligently till the fields, the granaries and kitchens will have little grain. We urge the king to pour out his wealth to provide for the fourfold assembly; when the fourfold assembly attains peace, blessings will assist the king, and throughout the realm his dependents will all be free from trouble. When these internal and external causes and conditions harmonize, they can bring about abundant years and overflowing prosperity (and so on). Third, if the king's person lacks the virtuous conduct of former kings, the ministers and subjects will not follow; if his mouth lacks the standard words of former kings, neighboring states will not praise him. Now we urge the king to make offerings with the three modes of action: revering is the physical action, venerating is the mental action, and praising is the verbal action. Indeed, the high takes the low as its foundation, and eloquence takes hesitation as its teacher; to humble one's nobility to respect the base is an achievement of great magnitude. Through the divine majesty and power, neighboring states are made to revere him from afar, praising him in official missives, singing his praises, and admiring him. The three modes of action are reverent and upright; the superior's transformation of the inferiors is like the wind bending the grass. When neighboring states are like this, the oxen, horses, grasses, and leaves within the realm will all bow low and turn inward. This, then, is the harmony of the causes and conditions of that which praises and that which is praised, and the sound of praise overflows into neighboring states (and so on); the sūtra text is clear, and can be seen by consulting it.

5.9

Next, the Buddha confirms and approves; the text has two [parts]: first, jointly confirming the praise of the sūtra; second, confirming their ability to protect the state. The four kings' initial praise of the sūtra conformed with principle, so the Buddha confirmed and approved it. He approved their three praises above regarding substance, principle, and function; therefore it is said that the Buddha jointly confirmed them with "Excellent, excellent!" Above, they generally praised the single teaching; the Buddha confirmed it as universally praising hundreds of thousands of Buddhas. Because all Buddhas are born from this Dharma, by citing many praises he completed the single one. From "in the presence of the Buddhas" onward, he confirms their ability to protect the state. This also has two [parts]: first, confirming their protecting the state by means of the Dharma; second, confirming their protecting the state by means of the eye of wisdom. Protecting the state by the Dharma has four [aspects], and the Buddha confirms all of them. Above, the reason for protecting the state was explained as obtaining benefit through hearing the sūtra. The Buddha confirms that the present benefit is truly due to former seeds: "The initial aspiration and the ultimate [attainment] are not two; between these two minds, the prior mind is the more difficult, therefore I pay homage to the first aspiration of the mind." This cites the prior to complete the subsequent, and recounts the subsequent to make manifest the prior. From "expounding the correct Dharma" onward, he confirms their protecting the world by means of the Dharma. Above it was said that being able to expound and practice is why they are called world-protectors; the Buddha also confirms that being able to expound and practice earns the name of world-protectors (and so on). From "you today" onward, he leaps ahead to confirm their protecting the state with the divine eye; although slightly out of sequence, there is no loss in meaning. Above it was said that with the pure divine eye exceeding the human eye, the Buddha confirms benefit throughout the long night. Now, the divine eye illuminates at night without relying on the light of the sun, hence it is called "the long night." From "you four kings and your retinues" onward, he looks back to confirm their protecting the state with the heavenly retinue. Above it simply spoke of protecting the state; now the Buddha further praises it as protecting the correct Dharma of the Buddhas of the three periods. From "you four kings and the rest of the heavenly host" onward, he confirms their protecting the state through the harmony of the eye of wisdom. Above it was said that inviting the Dharma master into the territory averts evil, and this merit belongs to oneself, being able to repel the armies of the asuras. You urge the king to listen to the sūtra and provide for the fourfold assembly; the Buddha confirms that his internal wisdom and external blessings truly eliminate all suffering and bring about peace and happiness. As in the text (and so on).

5.10

The second exchange of addressing the Buddha recounts the matters of protecting the state. The text has two [parts]: first, addressing the Buddha; second, the Buddha confirms and approves. Addressing the Buddha also has two [parts]: first, where this sūtra is circulated, if the king can personally receive it upon the crown of his head and provide for the fourfold assembly, I and my retinue vow to conceal our forms to bring about apparent benefits. Second, if an evil neighbor raises troops to invade and pillage a virtuous state, I will conceal my form to cause various terrors and various hardships to arise, causing his troops to visibly retreat and disperse. If they cannot even disturb the borders, how much less could they destroy the interior (and so on)? Next, the Buddha confirms and approves; the text is divided into two: from "at that time the Buddha praised..." down to "the matter of having no fighting or litigation" is confirming the first meaning. Above, their concealing their forms to protect the state was to propagate the sūtra; the Buddha confirms that concealing their forms protects the Three Jewels: I am the Buddha Jewel, practicing bodhi is the Dharma Jewel, and the kings having no fighting or litigation is the Saṅgha Jewel, confirming that protecting the one can accomplish the three. From "the four kings should know that this Jambudvīpa..." onward confirms the latter meaning. Above, using divine majesty to terrify them and divine power to repulse them appeared as though hating the evil and cherishing the good. The Buddha urges turning toward them with an impartial mind of loving-kindness: those who do evil will naturally be terrified, and those who do good will naturally rejoice; it is not holding evil in contempt and exalting good, thus completing the intention behind terrifying and repelling them. Furthermore, he urges the various states to each keep to their own original vocations, remain peacefully in their own realms and rejoice, not giving rise to greed or ambition. When the kings are harmonious, the people will not die prematurely; when the Dharma flourishes, it perfumes the heavens. The Buddha said to Śakra: "Through the conditions of contention, humans and devas diminish; if one is well able to harmonize the world with loving-kindness, not only is it making offerings to me, it is making offerings to the Tathāgatas of the three periods; not only does it bring peace to one king, it brings peace universally to all kings; not only does it bring peace to one state, it brings peace universally to all." Therefore, by means of loving-kindness and harmony, he confirms the second meaning (and so on).

5.11

Third, addressing the Buddha to show the model for human kings. The text has two [parts]: first, bringing out their wishes and desires; second, showing the model. The wishes and desires are six: first, desiring to secure their own persons; second, desiring to secure their wives and children; third, desiring to secure their palaces; fourth, desiring that the royal realm be preeminent; fifth, desiring to gather all blessings and virtues; sixth, desiring that the state be free from sorrow and suffering. The six wishes are as in the text. From "World-Honored One, if such a human king..." onward is the second [part], showing the model. Although not in sequence, the number of six is complete. Above, desiring to secure one's person: now it shows not being indolent, for restraining the mind brings security to the person. Above, desiring to secure the palaces: now it shows adorning the Dharma hall, with banners and canopies gleaming above and fragrant flowers magnificent below; when the Three Jewels make use of it, the Bailiang Palace will be free from disasters. Above, desiring that the royal realm be preeminent: now it shows bathing, anointing with fragrance, and deepening respect to eliminate arrogance; when one person shows reverence here, the eight boundaries will rest in peace there. Above, desiring to gather an accumulation of blessings: now it shows listening to the sūtra with correct mindfulness. Listening to the sūtra with correct mindfulness can bring about immeasurable merit: the heavenly deities exhaust their power to shelter, the earth deities exhaust their power to support, the spirits exhaust their power to protect, and the ministers and subjects exhaust their power to love. Above, desiring to secure wives and children: now it shows speaking with a harmonious countenance and encouraging them to generate blessings; when both internal and external cultivate good, the benefits brought about are manifold. Above, desiring that the state be free from sorrow and suffering: now it shows that one should rejoice personally, encourage oneself, forget fatigue, and redouble efforts to create benefit. When one person is joyful, the four seas are serene—this is what it means.

5.12

Next, the Buddha confirms and approves; the text has two [parts]: first, confirming the six methods; next, confirming the six wishes and desires. The four kings relied on six matters. Moreover, what they spoke was brief, confined only to the present life. The Buddha relied on one matter yet the benefits are manifold, transcending immeasurable lifetimes, redoubling his confirmation. From "The Buddha told the four kings..." onward, simply propagating the sūtra and listening to the sūtra confirms the method of securing the person. Above, it merely showed the mind not being indolent; now it additionally shows leading the retinue out of the palace to welcome and await [the teacher], meeting nayutas of Buddhas at every step. Since the method is redoubled, the substance is also even more secure. From "further being able to transcend hardships for that many kalpas" onward confirms the method of securing the state. Above, it was limited to one life being free from sorrow and suffering; now it transcends the hardships of birth and death for that many [kalpas]. From "further in future lifetimes directly receiving [the status of] a wheel-turning king" confirms the method of securing wives and children. A wheel-turning king has jade maidens and a thousand sons, none of whom are antagonistic rivals; throughout that many kalpas, wives and children are ever at peace. From "also obtaining such power of sovereignty in the present life" confirms the above method of securing the royal realm. From "constantly obtaining the most supreme palace of seven treasures" confirms the above method of securing the palaces. From "wherever one is born, up to possessing an immeasurable accumulation of blessings" confirms the above method of gathering blessings. From "you four kings" onward confirms the six kinds of wishes and desires. From "four kings... down to not retrogressing" confirms the above wish to secure the person. From "already having met... to ending the suffering of the three evil paths" confirms the above securing the state. From "I have now already planted the cause of a wheel-turning king, Śakra, and Brahmā" confirms the above wish to secure wives and children. From "having planted boundless roots of goodness" onward confirms the above wish to gather an accumulation of blessings. From "the inner palace and residences will have no misfortunes or declines" confirms the above wish to secure the palaces. From "the state will have no enemies or thorns from other regions" confirms the above royal realm being foremost. From "you four kings" onward further sums up and confirms the six methods and six wishes. Making all fully complete means that if one can humble oneself to welcome and await [the Dharma] and listen to the Dharma with the utmost mind, this is precisely the six wishes and six methods. Furthermore, dedicating the benefits to bestow upon the devas can also cause the six wishes and six methods to be fulfilled and perfected.

5.13

Fourth, addressing the Buddha to enjoin that human kings bestow goodness; this stems from the end of the third section. The text has two [parts]: first, addressing the Buddha; second, the Buddha confirms and approves. Addressing the Buddha also has two [parts]: first, the human king generates the intention; second, the signs appear in the heavenly palaces. Because the human king keeps the supreme scripture in mind, the incense creates golden light. Because the dedication will surely be attained, the signs appear in the heavenly palaces. The incense reaches the palaces of the devas, the palaces of the nāgas, and the palaces of the spirits—altogether reaching the three Dharma-realms. In terms of the contemplation of the mind: using the fire of wisdom to burn the incense of the true mark gives rise to the smoke of morality, concentration, and wisdom. The true mark is the true Dharma, hence it says "golden light." Morality and wisdom merge with principle, and therefore penetrate and illuminate without obstruction (and so on).

5.14

Next, the Buddha's endorsement. The text has two parts: first, he endorses that the fragrance and light not only reach the three dharma-realms, such as the heavenly palaces, but also reach everywhere throughout hundreds of millions of palaces, and also reach above the Buddhas [as numerous as the] sands of the Ganges. To sum it up, it reaches everywhere throughout the ten dharma-realms. From "the Buddhas, World-Honoured Ones, hearing this fragrance" downward, he endorses that the human king, generating goodness, reverently offers it to the devas and is praised by all the Buddhas. First he praises the accomplishment of the cause, and next he praises the fulfillment of the fruit, as in the text.

5.15

Fifth, the address to the Buddha, adducing both prosperity and decline. The text has two parts: first, the address to the Buddha; second, the Buddha's endorsement. The address to the Buddha also has three parts: first, from "addressing the Buddha" to "all evil calamities and disasters will be completely extinguished" is the first, adducing prosperity as an exhortation. From "If there is a human king whose mind gives rise to abandonment" to "the good deities abandon them and depart, producing such immeasurable evils" is the second, adducing decline as an exhortation. From "World-Honoured One, if a human king wishes to protect himself and the territory of his kingdom" is the third, the proper exhortation. Adducing prosperity as an exhortation has four points: first, when the human king propagates the sūtra, the Four Deva-Kings conceal their forms to listen and receive it; second, not only do the Four Deva-Kings listen and receive it, Śakra, Brahmā, and the eight classes [of beings] all assemble to listen and receive it; third, they regard this human king as a spiritual friend of the good Dharma; fourth, having obtained the benefit of the Dharma, they protect the state all the more diligently. All are as in the text. Next, adducing decline as an exhortation also has four points: first, if the king does not propagate the sūtra, the devas lose the ambrosia and their power and majesty decrease; second, Śakra, Brahmā, and the old deities all abandon him and depart far away; third, evil spirits run riot, and calamities and pestilences arise in rivalry; fourth, these consecutively result in disasters. Why do disasters arise? Evil spirits run riot. Why do spirits run riot? The heavenly deities have abandoned them and departed. Why do the devas abandon them? They do not hear the food of the Dharma. Why is there no food of the Dharma? The king does not propagate the sūtra. As in the text. Third, the proper exhortation has six points: first, because he wishes to obtain present benefits, he must certainly listen; second, because the devas delight in the food of the Dharma, he must certainly listen; third, because it surpasses the three treatises, he must certainly listen. As for the three treatises: the *Four Vedas* speak of Brahmā matters; the *Vyākaraṇa* speaks of the ten good deeds; the *Sāṃkhya*, *Vaiśeṣika*, and *Rṣabha* speak of matters of mastering learning (and so forth). Fourth, because one obtains benefits from beginning to end and accomplishes bodhi, he must certainly listen; fifth, because the master of the teaching is superior to Śakra and Brahmā, he must certainly listen; sixth, because it is the root of all phenomena, he must certainly listen. All are as in the text.

5.16

Next, the Buddha's endorsement. The text has two parts: the first turn endorses the adducing of prosperity as an exhortation; if one does not propagate it, then there is decline, which needs no endorsement. Another explanation says: The previous turn had two endorsements, and granting peace and bliss is endorsing the adducing of prosperity as an exhortation, while extinguishing their decline and distress is endorsing the adducing of decline as an exhortation. From "If there is a person who can perform great Buddha-work among humans and devas" downward, he endorses the proper exhortation (and so forth).

5.17

Sixth, the address to the Buddha. The text has three parts: first, speaking verses of praise; second, the Buddha replies with verses; third, rejoicing and making vows. The verses of praise comprise eight and a half stanzas, and the text has three parts: the first stanza praises the three bodies; the next five and a half stanzas praise the bodily marks; the next two stanzas conclude the praise. Now, the three bodies have common and distinct [meanings]. According to the text, it is distinct: space is the dharmakāya, the sun is the saṃbhogakāya, and the moon is the nirmāṇakāya. As for the common meaning: space is the dharmakāya, the sun is the saṃbhogakāya, and the sun in the water is the nirmāṇakāya; space is the dharmakāya, the moon is the saṃbhogakāya, and the moon in the water is the nirmāṇakāya; space is the dharmakāya, the space within the sun is the saṃbhogakāya, and the space within the water is the nirmāṇakāya. The moon is also like this. Relying on the concluding text of praise: space is the dharmakāya, the moon is the saṃbhogakāya, and the moon in the water is the nirmāṇakāya; space is the dharmakāya, the sun is the saṃbhogakāya, and the flame is the nirmāṇakāya; the dharma transformed is the dharmakāya, the master of transformation is the saṃbhogakāya, and the transformed matter is the nirmāṇakāya. Although explained separately, the meaning is interconnected and fused; thus the text says "without hindrance", which is the common meaning. Praising the bodily marks has five parts: the first stanza praises the upper two marks, namely eyes and teeth. The next stanza and a half praises the two virtues of wisdom and severance, namely wisdom and samādhi. The next two stanzas praise the lower two marks, namely levelness and webbed [fingers]. The next two lines are praise that transcends words, namely inconceivable. The next two lines conclude the praise. Now, the marks and signs are not exclusively in the nirmāṇakāya; they also pervade the saṃbhoga-dharma. Adorning the body born of parents is the nirmāṇa marks and signs; adorning the supremely distinguished body is the saṃbhoga marks and signs; adorning the dharma-gates is the dharmakāya marks and signs. Here, praising wisdom and severance is precisely the dharmakāya marks and signs. The text says "without hindrance", which does not solely praise the marks of a single body. At the beginning of the verses, the Buddha-moon is introduced; now it first concludes the Buddha-moon as the three bodies, and next concludes the three bodies as interconnected and fused, and thus it says "without hindrance". Next it concludes the Buddha-sun, and thus says "like a flame". Next it concludes the Buddha's nirmāṇakāya, which is the meaning of the four bodies, and thus says "like an apparition". All possessing the three bodies and four bodies—this is being without hindrance. Having concluded, they then pay homage: paying homage to the Buddha-moon is also paying homage to the Buddha-sun and the Buddha's transformations. At the beginning of the chapter, the sūtra was praised, praising substance, principle, and function; at the end of the chapter, the Buddha is praised; the words differ, but the meaning is the same. The Buddha's true dharmakāya is the substance; the purity of the Buddha-moon is the principle; manifesting as the moon in water is the function. The Heavenly King's heavenly eloquence is subtle like this! Question: Space is compared to the dharmakāya, and the moon is compared to the saṃbhogakāya; does space make the moon, or does it not make the moon? If space makes the moon, the moon is not made by space; if space does not make the moon, how can the moon rely on space? Answer: Space does not make the moon, nor does it make non-moon; yet moon and non-moon must rely on space. Dharma does not make saṃbhoga, nor does it make non-saṃbhoga; yet saṃbhoga and non-saṃbhoga must rely on dharma. Another question: If dharma does not make saṃbhoga or non-saṃbhoga, yet saṃbhoga and non-saṃbhoga must rely on dharma, then just as the moon does not make a reflection or non-reflection, yet reflection and non-reflection must rely on the moon, is the moon also the dharmakāya? Answer: Wisdom and dharma are merged; dharma is the dharmadhātu, and wisdom is also like the dharmadhātu (and so forth). Furthermore, matching this: the reflection does not make movement or non-movement, yet movement and non-movement must rely on water; is water also the dharmadhātu? Answer: Movement and non-movement are metaphors for spiritual receptivity. In all phenomena, there is the nature of peace and bliss; there is no harm in taking it as a metaphor for the dharmadhātu. Furthermore, the *Jingdu sanmei jing* says: "Sentient beings also deliver the Buddha. If there were no resonant capacity, the Buddha would not appear in the world, nor could he attain supreme bodhi. Appearance in the world and bodhi both depend on sentient beings." Spiritual receptivity being the dharmadhātu—this meaning is established. The Buddha's reply has twenty-four and a half stanzas. The reason the Heavenly King praises the Buddha is that the Buddha can preach the Dharma. The reason the King of the Dharma praises the Dharma is that the Dharma can accomplish Buddhahood. The *Prajñā* says: "When I first achieved awakening, I contemplated who was worthy of respect and praise; nothing surpasses the Dharma, for the Dharma can establish all ordinary beings and sages." Therefore, the Buddha praises the Dharma in reply to the Heavenly King. The text has three parts: the first stanza praises the substance of the sūtra, replying to his dharmakāya; the next stanza praises the principle of the sūtra, replying to his saṃbhogakāya; the next twenty-two and a half stanzas praise the function of the sūtra, replying to his nirmāṇakāya. All are as in the text. Third, the Four Kings rejoice and make vows, as in the text.

5.18

Exposition of the Chapter on Mahāpratibhāna (Sarasvatī)

5.19

Eloquence has four kinds: minor eloquence, immeasurable eloquence, dual eloquence, and great eloquence. The undefiled dharma is called minor eloquence; dharmas as numerous as the sands of the Ganges are called immeasurable eloquence; possessing both kinds is called dual eloquence; both negating and illuminating both is called great eloquence. This deva dwells in the dharma-gate of the adornment of wisdom and personally abides in great eloquence. By her sovereign power, to delight sentient beings, she speaks one eloquence, two, three, or four in accordance [with their needs]; hence it is called great eloquence. To suit sentient beings, she confers one eloquence, two, three, or four, establishing them suitably; hence it is called great eloquence. To counteract sentient beings, she counteracts with one eloquence, two, three, or four, counteracting and curing them; hence it is called great eloquence. To awaken sentient beings, when they awaken to one eloquence, two, three, or four, through one awakening all are awakened and opened up; hence it is called great eloquence. Making vows before the Buddha, she empowers the preacher with great eloquence; hence it is titled the "Chapter on Great Eloquence". The text has three parts: first, from "addressing the Buddha" downward, she empowers and benefits the Dharma master with the power of great eloquence; second, from "if there are sentient beings who in hundreds of thousands" downward, she empowers the path of transformation through the power of resonance; third, from "further causing immeasurable" downward, she empowers the listeners with the power of practice. First, empowering the Dharma master with delight-in-preaching eloquence: the orderly arrangement of adornment is eloquence of expression; great wisdom is eloquence of meaning; dhāraṇī is eloquence of phenomena. From "if there are sentient beings" downward, she empowers the path of transformation to circulate without end. Empowering the path of that which can transform: there is no person who is not transformed, and there is no path that cannot transform; causes and conditions harmonise, and the path of transformation never ends. From "further causing immeasurable" downward, this empowers the assembly of listeners with two benefits. Hearing the sūtra up to non-retrogression is empowering the causal benefit; certainly attaining bodhi is empowering the fruitional benefit. Although the words of the text are brief, the vows are extremely deep, and the benefit is vast indeed.

5.20

Exposition of the Chapter on Guṇavatī Devi (Śrī Mahādevī)

5.21

This deva dwells in the dharma-gate of the adornment of merit and integrates all dharmas, with merit as foremost; hence she is called the Deva of Merit. Moreover, she can provide the preacher with what is needed without any lack; hence she is named the Deva of Merit. Furthermore, she causes the preacher day and night to contemplate the profound meaning of this sūtra; hence she is named the Deva of Merit. Furthermore, she causes the listeners quickly to accomplish bodhi. Possessing these various meanings, it is therefore named the "Chapter on the Deva of Merit". This is the third intention of the Heavenly Kings protecting the sūtra: supporting with merit those who request preaching as well as the listeners. The text has six parts: first, from "addressing the Buddha" downward, making vows to provide the Dharma master with four necessities; second, from "I already in the past" downward, clarifying the origin of her merit; third, from "if there is a person who can recite" downward, exhorting and indicating the practice, in which the text has both a brief and an extensive indication (and so forth); fourth, from "at that time, in a single thought-moment, I" downward, vowing to attend and exert influence; fifth, from "if one can take what one has done and transfer it to me" downward, demanding companion practice; sixth, from "one should pay homage" downward, separately indicating taking refuge and paying homage. All are as in the text.

5.22

Exposition of the Chapter on the Earth Spirit Dṛḍhā

5.23

The various deities above either dwell in the path of skillful means, serving as the Dharma-fathers of sentient beings, while this deity dwells in the path of the perfection of true and actual wisdom (prajñāpāramitā), serving as the Dharma-mother of sentient beings—this is the first meaning. Just as the yin and yang cover and support grasses and trees, the perfection of wisdom nurtures and gives birth to all good qualities—this is the second meaning. The other perfections each have their specific domains and have not yet vanished or been extinguished, whereas true wisdom illuminates and understands, being devoid of characteristics and devoid of names—this is the third meaning. The other perfections have equals and have superiors, but the perfection of wisdom is unequaled and unsurpassed, being the ultimate perfection—this is the fourth meaning. The Dharma-gate of the perfection of wisdom is eternally free from alteration; by meaning it is called 'firm and solid' (dṛḍha), which signifies permanence. Being able to bear [all things] signifies bliss. Being able to give birth [to all things] signifies purity; hence she is named 'Earth'. Her power of virtue is sovereign; this signifies the self; hence she is designated 'Spirit'. Proceeding from these Dharma-gates, this is called the 'Chapter on the Earth Spirit Dṛḍhā'. This chapter constitutes the fourth intention of the heavenly kings' protection of the Dharma: welling up the essence of the earth to provide for and benefit those who request [the teaching], those who preach, those who listen, and the ground itself. The text has three parts: first, from 'addressed the Buddha' onward, she vows to well up the essence of the earth to benefit practitioners; second, from 'At that time the Buddha told...' onward, the Tathāgata confirms and approves; third, from 'At that time the Earth Spirit...' onward, she vows to propagate the sūtra. The first part, on welling up the essence of the earth, has three sections: from the initial 'addressed the Buddha' onward, she clarifies the benefit to her own body, which generally concerns eight matters that sequentially increase: because of hearing the Dharma, the flavor of the Dharma increases; because the flavor of the Dharma increases, her physical energy increases; because her physical energy increases, the essence of the surging earth increases; because the essence of the earth increases, all things increase; because all things increase, sentient beings' five fruits increase; because the five fruits increase, cultivation increases; because cultivation increases, offerings increase; because offerings increase, propagation increases; all is as in the text. From 'Why is this, World-Honoured One?' onward, she clarifies the benefit to her retinue. The power of this sūtra increases; it generally concerns five matters that sequentially increase: due to the power of the sūtra, my retinue increases; because the retinue increases, the essence of the earth increases; because the essence of the earth increases, all things increase; because all things increase, sentient beings' happiness increases; because happiness increases, circumstantial retributions are fully complete—full completion is also called increase. From 'World-Honoured One, these sentient beings...' onward, this is called the increase from repaying kindness, which generally concerns six matters that sequentially increase: because they know my kindness, their focused listening increases; because focused listening increases, merit increases; because merit increases, teaching others increases; because teaching others increases, the essence of the earth increases; because the essence of the earth increases, their reception of bliss increases; because their reception of bliss increases, gifts given in faith increase; all is as in the text.

5.24

Second, the Buddha confirms and approves, which text has two parts: first, regarding the sequential increase from hearing the sūtra, advancing from the human realm to the heavenly realm, and from the heavenly realm to the supramundane realm. 'Experiencing inconceivable happiness day and night' refers to supramundane bliss. What the Earth Spirit stated was limited only to increase in the present life; although the Tathāgata's confirmation is brief in text, its intention is extremely profound and far-reaching. Second, he confirms the increase of offerings. Advancing from the human realm to the heavenly realm, and from the heavenly realm to the supramundane realm, the profound and far-reaching meaning can be understood by analogy with the preceding (and so forth).

5.25

Third, the vows to protect the sūtra, which text has three parts: first, vowing to protect the expounder of the Dharma; second, vowing to protect the course of conversion so that it is never interrupted; third, vowing to protect the listeners of the Dharma. As in the text.

5.26

Explanation of the Chapter on the Yakṣa Spirit Saṃjñāya.

5.27

If preserving the Sanskrit sound in full, one should say Saṃjñāya-su-mahā [or Saṃjñāsoma], which is translated here as 'secret'. 'Secret' has four meanings: namely, secret of name, secret of practice, secret of wisdom, and secret of principle (and so forth). He is the great general of the Heavenly King of the North. The other three directions each have one: that of the East is named Kāmacchanda (Leyu), that of the South is named Daṇḍin (Dandi), and that of the West is named Sudarśana (Shanxian); each has a retinue of five hundred, governing the twenty-eight classes. The Mayūrī-vidyārājñī Sūtra says: 'One direction has four classes; six directions thus have twenty-four classes. The four intermediate directions each have one class, making twenty-eight classes in all.' Another commentator says: 'One direction has five classes, namely earth, water, fire, wind, and space. The four directions have twenty classes, which together with the eight classes governed by the Four Kings make twenty-eight classes.' Patrolling the world to reward good and punish evil, all are governed by Saṃjñāya. Hearing the sūtra, he rejoices and vows to protect both expounders and listeners; taking his name from the person who is able to protect, he is therefore called Saṃjñāya (and so forth). The text has four parts: first, from 'addressed the Buddha' onward, he vows to protect and uphold; second, from 'For what reason' onward, it describes his possessing the virtue of being able to protect; third, from 'General Saṃjñāya' onward, he vows to use the power of wisdom to surely benefit the expounder; fourth, taking refuge in and revering the original teacher.

5.28

The first section contains the sūtra compiler's narrative and the actual making of the vow, all of which are as in the text. Recounting the virtues further has three parts: first, marking them out; next, recounting them; and finally, concluding. The marking out is as in the text. Recounting also has three parts: the first five lines recount wisdom; the next five lines recount the object; the next five lines recount correctness. Addressing the World-Honoured One three times shows that there are these three intentions. Since the spirit is named 'Secret' (Saṃjñāya), recounting the name to manifest the virtues must speak of the secret meaning. If wisdom has shallow and deep grades and sequences, it is not called secret. That one wisdom is all wisdoms, and all wisdoms are one wisdom, neither one nor all yet both one and all—this is the secret of wisdom. If one grasps this meaning, five lines are one line, one line is five lines; neither one nor five yet both one and five, purely numerical and purely secret. But if an object could be known by wisdom and spoken by the mouth, then the object would not be secret. That which cannot be known by wisdom, cannot be cognized by consciousness, cannot be named with names, and cannot be spoken in words—this is called the inconceivable secret object. Discussing the secret in terms of the number five can be known by analogy with what came before. If one clarifies the correct path in contrast to heretical paths, and speaks of the middle in opposition to the extremes, then this correctness is not correctness, and this middle is not the middle; neither is secret. Being identical to heresy yet correct, identical to the extremes yet the middle, with heresy and correctness, middle and extremes having no duality and no distinction—this alone is called secret. The *Viśeṣacintā-brahma-paripṛcchā-sūtra* says: 'If one discriminates all dharmas with the mind, all dharmas are heretical. If one does not discriminate all dharmas with the mind, all dharmas are correct.' This is precisely that meaning. I practice the correct path, and whether object or wisdom, their names derive from this; surely the World-Honoured One himself will bear witness and know it (and so forth). Furthermore, provisionally speaking, these three turns are the secrets of body, speech, and mind. The first five lines speak of 'knowing,' and knowing is the secret of mind. The next five lines speak of 'directly seeing'; direct seeing belongs to the eyes, the eyes belong to the body, and this is the secret of body. The latter five lines explain 'correct understanding'; because of correct understanding, it speaks of 'correctly discriminating,' and discrimination is the secret of speech. Thus, that which is not exposed is the meaning of 'secret.' In this way, by recounting the name, the secret meaning is already manifested. Relishing it without end, it is again briefly explained. From 'World-Honoured One, I know all dharmas' onward, it is explained in terms of the meaning of the threefold contemplation. The two lines 'knowing all dharmas' and 'all conditioned dharmas' are equally the sphere of dharmas born of causes and conditions. Why? What can produce is the cause, which is the first line; what is produced is the condition, which is the second line. Because the active and passive unite, all dharmas are able to arise. The *Mūlamadhyamakakārikā* says: 'Dharmas born of causes and conditions'—this is precisely that meaning. 'Comprehending all dharmas' means thoroughly realizing voidness. The *Mūlamadhyamakakārikā* says: 'Dharmas born of causes and conditions, I declare to be empty'—this is the contemplation of entering emptiness from provisionality. 'Knowing the boundaries of dharmas' means knowing emptiness is not empty, using the wisdom of the paths to discriminate provisional designations of ordinary and noble dharmas without differentiation. The *Mūlamadhyamakakārikā* says: 'This is also a provisional designation'—this is the contemplation of entering provisionality from emptiness. 'Settling according to the Dharma in the suchness-nature of all dharmas': taking the two contemplations as expedient means, one is able to enter the middle way, the absolute truth. The *Mūlamadhyamakakārikā* says: 'This is also the meaning of the Middle Way'—this is the contemplation of the absolute truth of the Middle Way. 'Containing and receiving all dharmas' is the correct contemplation of the Middle Way, which can illuminate both of the two truths, and is therefore called 'containing and receiving.' If the three contemplations are one or different, vertical or horizontal, combined or separate, they are not called the secret contemplation; being one yet three, three yet one, they are called secret. If one wishes to know wisdom, it lies in speaking, and speaking is the secret of speech. The five lines from 'World-Honoured One, I directly see' onward are explained in terms of the three truths and the three liberations. 'Directly seeing the inconceivable light of wisdom': the light is real wisdom, like the light of the sun and moon constantly shining without ceasing; this real wisdom illuminates the sphere of the inconceivable absolute truth, accomplishing completely pure liberation. 'The inconceivable torch of wisdom, practice of wisdom, and accumulation of wisdom' are all expedient wisdom, like a person holding a torch to illuminate objects along winding paths, now flourishing and now declining in accord with conditions and capacities, either this or that. Practice means the cause; accumulation means the fruit. Going from cause toward fruit, the fruit flourishes and the cause declines; these are all expedient wisdom illuminating the inconceivable conventional truth, accomplishing expedient liberation. 'The inconceivable sphere of wisdom' is the wisdom of the suchness of dharmas. This wisdom unites darkly with the suchness of dharmas, hence it is called the inconceivable sphere of wisdom. This wisdom illuminates the inconceivable Middle Way, the absolute truth, accomplishing naturally pure liberation. If the three truths and three liberations were one or different, vertical or horizontal, combined or separate, they would not be inconceivable. Because they are not one or different, combined or separate, they are called inconceivable; because they are inconceivable, they are called secret. The five lines from 'World-Honoured One, regarding all dharmas' onward are explained in terms of the three bodies: correct understanding and correct contemplation. Correct understanding can manifest the substance; manifesting the substance is called correct contemplation. Correct contemplation is the reward body. 'Obtaining correct discrimination and correct understanding of conditions': discriminating capacities and conditions, not waiting for time, not missing time, responding universally to all—this is the response body. 'Correctly able to awaken and comprehend': having neither awakening nor non-awakening is called awakening; being neither comprehension nor non-comprehension is called comprehension. The ultimate, pure awakening and comprehension is the Dharma body. If these three bodies were vertical or horizontal, one or different, they would not be called correct; neither one nor different, neither before nor after, they are therefore called correct, and correct is secret. In terms of correctness, clarifying the Dharma body is the meaning of 'gold'; in terms of contemplation, clarifying prajñā is the meaning of 'light'; in terms of inconceivable liberation, it is the meaning of 'illumination.' The three virtues are the subtle, secret storehouse; the *Golden Light* is the subtle, secret teaching. From the secret teaching arises secret understanding, settling in the secret principle, practicing secret deeds, and benefiting others through the secret; therefore, my name is Secret. Surely the World-Honoured One himself will bear witness and know it. Furthermore, these fifteen lines mutually explain and accomplish one another. If it is correct understanding and correct contemplation, all fifteen lines are correct understanding and correct contemplation. If it is the inconceivable light of wisdom, all fifteen lines are the inconceivable light of wisdom. If it is 'I know,' all fifteen lines are knowledge (and so forth). Furthermore, explaining them in terms of the five kinds of Buddha-nature: the three names of primary nature, conditioning nature, and revealing nature are not different. Furthermore, one school takes the fruitional nature and the sphere nature to make five. Another school takes the fruitional nature and the fruit-of-fruit nature to make five. If one posits the fruit-of-fruit nature, then the sphere nature is submerged, subsumed under the nature of the conditioning cause. If one opens the sphere nature, then the fruit-of-fruit nature is submerged, subsumed under the fruitional nature. Although the opening and combining differ, in the end there are five. Now the five kinds of knowing are matched to the five Buddha-natures. 'I know all dharmas': knowing that within all dharmas there is the nature of peace and bliss. The nature of peace and bliss is the Buddha-nature of the primary cause. 'All conditioned dharmas': immeasurable merits, the goodness of bowing the head or raising the hand, are the Buddha-nature of the conditioning cause. 'Comprehending all dharmas' is prajñā's empty wisdom, the Buddha-nature of the revealing cause. 'Knowing the boundaries of dharmas': the causes and fruits of the worldly and transworldly not being conflated is the Buddha-nature of the sphere cause. 'Settling according to the Dharma in the suchness-nature' is the fruitional nature ultimately settled in suchness. 'Containing and receiving all dharmas' is still the fruitional nature, able to illuminate both and contain and receive them. If one posits the fruit-of-fruit nature, taking 'knowing the boundaries of dharmas' as the fruitional nature, the clear illumination of fruitional wisdom is the boundary; settling in the suchness-nature and containing and receiving is the fruit-of-fruit nature (and so forth). If that is so, the latter two sets of five lines should also be matched to the five Buddha-natures. Although the Master did not explain this, by principle and analogy it should be so. One must unpack its meaning in accordance with this, parsing the text so that it aligns. From 'World-Honoured One, because of this meaning' onward is the concluding text.

First 28 of 32 passages. Read on

Linked texts (1)

金光明經文句 — Classical Chinese