金光明經文句 5.28

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.