金光明經文句 6

English (machine translation) 6

Language: English

6.1

Spoken by Great Master Zhiyi of the Sui at Tiantai

6.3

Explanation of the Chapter on Upright Treatises

As for 'upright treatises' (zheng lun), 'upright' means noble. There are two kinds of noble: first, the worldly noble; second, the transworldly noble. 'Treatise' (lun) means to examine the real: first, to examine the real in facts; second, to examine the real in principle. This chapter concerns the ancient laws of past kings, transmitted from generation to generation. The past kings transmitted them to Baladhara-lakṣaṇa; Baladhara-lakṣaṇa transmitted them to Ruciraketu; Ruciraketu further transmitted them to his son, and his son further transmitted them to later generations. Generation after generation being upright and noble, generation after generation being good and real—these are the legal words of past kings, and the name established by the worldly siddhānta is the 'Chapter on Upright Treatises.' When a king practices this law, laws and statutes correspond; yin and yang are thereby attuned, the sun and moon thereby accord, the hundred grains thereby flourish, the ten thousand people thereby rejoice, the state altars are thereby secure, and governance and transformation are thereby splendid—this is the people living in harmony and above and below having no resentment, and the name established by the individual adaptation siddhānta is the 'Chapter on Upright Treatises.' When a king employs this law, foreign enemies dare not plot, domestic traitors dare not cause alarm, baleful stars dare not appear, evil rainbows dare not move, violent winds dare not stir, and sudden rains dare not fall; thus disasters and turmoil do not arise, and calamities are not produced; this is the name established by the counteractive siddhānta, the 'Chapter on Upright Treatises.' This worldly goodness is rooted in the Golden Light; from the Golden Light arises this upright treatise. If one skillfully employs this upright treatise, the heavenly palaces and heavenly bodies thereby become radiant, heavenly power and heavenly majesty thereby increase, heavenly minds are thereby doubly delighted, and the heavenly flavor of the Dharma thereby becomes doubly deeper and more far-reaching; this is the supreme virtue and essential path of the past kings, and the name established by the ultimate truth siddhānta is the 'Chapter on Upright Treatises.'

6.5

This text is the second topic within the transmission section, clarifying that human kings propagate the sūtra, thereby moving and communicating with the unseen sages, and that the heavenly kings assist them so that good governance flourishes. The text has two parts: first, the prose states the origin of the events; second, the verses speak the orthodox treatise. In the prose, [the Buddha] addresses the Earth Spirit to tell of the ancient Venerable Signs (Zunxiang), as stated in the text. The verses comprise eighty-two lines, divided into four sections: first, two and a half lines assemble the assembly; next, three and a half lines raise the questions; next, one line concludes the questions and opens the answers; finally, seventy-five lines are Brahmā's response, which expounds the orthodox treatise. The text assembling the assembly is in three parts: the first one line is the Buddha recounting that Venerable Signs wished to expound the ancient kings' fundamental law for the sake of the son of heaven; the next one line is the Buddha recounting Venerable Signs admonishing them to listen; the next half-line clarifies the place where the treatise was expounded. Next, the Four Kings raise four questions: first, they ask why a human is called a god (deva); second, they ask why one who is not born of gods is called 'son of heaven' (devaputra); third, they ask why one who dwells in a royal palace is called a god; fourth, they ask how one who governs the world with human laws can be called a god. The next one line concludes what came before and introduces what follows, as can be seen (and so forth). Since there are four questions, there are also four answers: first, it answers that the gods protect his entering the womb, so although he is a human son, he is called 'son of heaven'. The Thirty-Three Gods each apportion their own virtue, so although he is among humans, he is called a god. Although he dwells in a human palace, he governs the world with heavenly ordinances, so although he is a lord of men, he is called a god. Although he governs the world with human laws, he causes sentient beings to practice good so that many are born in the heavens; speaking of the effect within the cause, he is therefore called a god. From 'Although you now' onward is Brahmā's reply. The text has two parts: first, ten and a half lines give a concise answer; later, sixty-four and a half lines give an extensive answer. Within the concise answer there are four parts: the first one and a half lines grant the answer; next, the one line 'Because of collected karma' briefly cites past causes and present effects to answer the question regarding kingship; next, five lines cite three meanings to answer the question regarding godhood; next, three lines cite three meanings to answer once more the question regarding kingship. As for citing three meanings to answer concerning godhood, they are: before entering the womb, the apportionment upon entering the womb, and the augmentation by the power of virtue. Because they protect the womb, he is called 'son of heaven'—this answers the second question. Because they apportion virtue, he possesses heavenly virtue and is therefore called a god—this answers the first question. Being augmented by divine power, he cultivates good and prevents evil, and is certain to be born in heaven later; speaking of the effect within the cause, he is therefore called a god—this answers the third and fourth questions about governing the world with the true Dharma and being called a god. The three meanings answering the 'half is called god' are finished. From 'half is called king of men' onward, the answer has three meanings, and therefore half is called king. First, 'upholding joy': joy stems from the king; the king upholds this joy, bringing peace and harmony to the realm—winds once every five days, rains once every ten days; the elderly beat the earth, and the young ride bamboo horses—who would not submit to his virtue? Therefore, one who upholds joy is called a king. Second, 'preventing evil': he removes harm for the people; heaven does not suffer severe drought, earth does not flood, grasses do not break or wither, and the people suffer no pestilence—who would not submit to his virtue? Therefore, one who prevents evil is called a king. Third, 'father and mother': he instructs and points out misfortune and fortune, guides and teaches good and evil, establishes rites and composes music so that the people know the prohibitions—who would not submit to his virtue? Therefore, as father and mother he is called a king. Because he can act as father and mother to the people below, the gods protect him and call him 'son of heaven'. Because he prevents evil from arising, the gods apportion virtue, calling him a god. Because he upholds joy, speaking of the effect within the cause, he is again called a god. Not only is the meaning of 'half is called king of men' established, but the three meanings of 'half is called god' are also clarified. From 'If there are evil deeds' onward, thirty-nine lines and three verses extensively clarify that with unlawful conduct one cannot be called a god nor called a king. When all six meanings are lost, the Thirty-Three Gods each give rise to anger and hatred—this means the gods do not protect him; because they do not protect him, he is not a son of heaven. The heavenly kings say to each other, 'These gods do not apportion virtue'; because they do not apportion virtue, he cannot be called a god. Abandoning and estranging the good Dharma and increasing evil dharmas, there is no cause for heaven; how could one speak of the effect within the cause and praise a human as a god? Where great grief and suffering arise, there is no meaning of 'upholding joy'. When pestilence spreads everywhere, there is no meaning of 'preventing evil'. Indulging evil without regard for good, there is no meaning of 'father and mother' (and so forth). From 'One should properly punish crimes' onward, twenty-four lines and three verses further expound the six meanings extensively. 'One should properly punish crimes' is the meaning of 'father and mother'. 'Protected and upheld by all gods' is the meaning of 'son of heaven'. 'In order to extinguish evil dharmas' is the meaning of the executioner (kuikui). The executioner is named the army commander, who wards off and restrains evil ghosts. The ghosts fear the army commander and dare not act wildly. 'Cultivating good dharmas' is the meaning of 'upholding joy'. 'One should expound it to each' is the meaning of 'demonstrating cause and effect'. 'The gods' is the meaning of 'apportioning virtue'. Interpreting the text again with these six meanings, all can be traced (and so forth). Here one should clarify the contemplation of mind; reflect on this oneself (and so forth). Question: If the Suvarṇaprabhāsa is the root of the orthodox treatise, what does this mean? 'God' is the gold of the dharmatā; the dharmatā serves as the reliance, hence it is said that the gods protect him. 'Apportioning virtue' is the light; when the reward body merges with the dharmatā, that is 'apportioning virtue'. 'Augmented by divine power' is the radiance (and so forth). Furthermore, 'father and mother' is the gold, because dharmatā is the father and mother; 'preventing evil' is the light; 'upholding joy' is the radiance. Taking these as the root, one can therefore hold the orthodox treatise. Just as half being called king of men and half being called god is the worldly orthodox treatise, half is called the supramundane orthodox treatise. Root and branch correspond to each other; such is this meaning.

6.6

Explanation of the Chapter on the Good Accumulation (Śubhacaya-parivarta)

6.7

This wheel-turning king amassed all good dharmas, like a guide across the ocean. The ocean of good is boundless, yet the six pāramitās subsume it. The six pāramitās are further extensive, but two pāramitās concisely subsume them: namely, dāna (giving) and jñāna (wisdom). Holding the wish-fulfilling jewel, he renounced the four great continents, filling them with rare treasures to use for giving—this is accumulating the practice of dāna. Standing with palms joined, he requested the Venerable Baoming to proclaim and expound this Suvarṇaprabhāsa—this is accumulating the practice of wisdom. Since dāna and wisdom are thus, the remaining dharmas are also the same. Taking its name from practice, it is therefore called the 'Chapter on the Good Accumulation'. The differences among these six pāramitās are the worldly siddhānta's accumulating good; cultivating the five pāramitās is the individual adaptation's accumulating good; cultivating the pāramitā of wisdom is the counteractive accumulating of good; all being pāramitās is the ultimate truth's accumulating good. Taking its name from these four accumulations, it is therefore called the 'Chapter on the Good Accumulation'. This chapter is the second instance of a human king propagating the sūtra. Above, worldly right view moved heaven and earth; here, supramundane right view moves the worthy and holy (and so forth). The text has two parts: first, addressing the Earth Spirit; second, speaking in verse. The verses have sixty-four and a half lines, divided into two: the first four lines are general, clarifying the practice of dāna on the causal ground; the next sixty and a half lines are specific, titled 'the good accumulation of giving wealth and giving Dharma'. The specific has six parts: 1. six and a half lines clarify the origin of the event; 2. eleven and a half lines clarify the holy king requesting the Dharma; 3. nineteen and a half lines clarify the Venerable One proclaiming it; 4. ten and a half lines clarify the wheel-turning king practicing giving; 5. two lines unite past and present; 6. ten and a half lines cite causes and effects as proof and encouragement—all as stated in the text. Discussing the Suvarṇaprabhāsa in terms of this chapter: the pāramitā of good accumulation is gold; accumulating prajñā is light; accumulating the five pāramitās is radiance. Discussing it in terms of Baoming: being inside a cave is gold; his face like the full moon is light; reciting such a sūtra is radiance. Discussing it in terms of the two persons' actions: being in the cave is gold; agreeing to speak for the king is light; the king holding the wish-fulfilling jewel and raining down rare treasures over the four continents is radiance.

6.8

Explanation of the Chapter on Ghosts and Spirits (Yakṣa/Kinnara-parivarta)

6.9

The character gui (ghost/preta) is glossed as 'to return' (gui), and also said to mean 'dread' (wei). Their retributions involve much dread, like the asuras (and so forth). It is also said to mean 'awe-inspiring power' (wei), being able to make others dread their power. Shen (spirits/devas) means 'capability' (neng); those with great power can move mountains and fill seas, while those with lesser power can conceal, manifest, and transform. This chapter comprehensively lists all devas, nāgas, rivers, seas, sun, moon, and various spirits. Above, the title of the chapter on devas was already completed, so they cannot be repeated. Although it comprehensively lists various destinies, passages on ghosts and spirits are more numerous; following the majority, the chapter is titled after them. This chapter is the third, in which all devas, nāgas, ghosts, spirits, heavenly entities, and earthly deities all make vows to universally propagate [the sūtra] to encourage transmission. The text has two parts: first, prose; second, verses. In the prose, it first cites the distinction of events, and next the complete offering. As for the distinction of events: the Buddha arising from great compassion to receive offerings is the response Buddha (nirmāṇakāya). The Buddha arising from suchness to attain awakening wisdom, where wisdom unites with suchness, is the reward Buddha (saṃbhogakāya). That all dharmas are the range of practice of all Buddhas is the Dharma Buddha (dharmakāya). Making such an understanding, the three Buddhas are distinct. If one cultivates phenomenal offerings, the offerings are also distinct. As for the complete offering: encouraging the hearing of the sūtra. Hearing the sūtra is the Dharma offering, the supreme among all offerings; the supreme offering is offering to all Buddhas. The written words that can be spoken are the response Buddha; that which can express is the reward Buddha; that which is expressed is the Dharma Buddha. Being able to revere the written words is revering the three Buddhas, and is also revering the Buddhas of the three periods of time. All Buddhas are born from this; therefore, offering to the written words is offering to all Buddhas (and so forth). Furthermore, when hearing this again at another time, record it further. The prose cites four aspirations to make a single encouragement. If one wishes to know the Buddha's range of practice: the range of practice is the realm of suchness, the Dharma Buddha. Wishing to know: the knowing is the wisdom of suchness, the reward Buddha. Being able to hear this sūtra: this sūtra is the written words, and the written words are the response Buddha. Being able to hear: according with the Buddha's teaching is the Dharma offering, and the Dharma offering is the wondrous offering. Hearing the sūtra can generate awakening wisdom; because awakening wisdom is generated, this is the Buddha receiving offerings. The single act of hearing the sūtra possesses all aspirations; merely this one complete act possesses all distinct acts.

6.10

The verse consists of one hundred and two and a half lines, divided into six parts: First, the eleven lines from "If one wishes to make offerings" downward versify the preceding prose, stating that merely being able to listen to the sūtra is to cite what is perfect and sublime to encourage practice. Second, the three and a half lines from "Wherever one arrives" downward cite how listening to the sūtra can dispel disasters to encourage practice. Third, the six lines from "At the place where the Dharma is preached" downward cite how listening to the sūtra brings about miraculous omens to encourage practice. Fourth, the five and a half lines from "Majestic demeanor and features" downward cite how merely listening to the sūtra has mighty power to encourage practice. Fifth, the forty-nine and a half lines from "Great Brahmā Heavenly King" downward cite how listening to the sūtra can attract devas, dragons, ghosts, and spirits to encourage practice. Sixth, the twenty-seven lines from "Toward all sentient beings" downward cite how merely listening to the sūtra can make the realm peaceful and joyful to encourage practice, and so forth. As for the 'sorcery' (gǔdào): the spirit sent down from the Four Heavenly [Realms] is named Mìlìtóu Qiángātuó, translated into Chinese as 'Virtuous Category', who presides over sorcery poisons. Maheśvara is translated in other sūtras as 'Great Sovereign' (Maheśvara), and in the Abhiṣeka-sūtra as 'Lord of Awe-Inspiring Divinity'. Maṇibhadra is translated as 'Practice of Awesome Subjugation'. Pūrṇabhadra is translated as 'Complete Fulfilment of Gathering'. Kumbhīra is translated as 'Awe Like a King'. Piṇḍolaka is translated as 'Standing Immovable'. Capalaprabha is translated as 'Patiently Attaining Liberation'. Dharmapāla is translated as 'Learned Sovereign'. Maghabhadra is translated as 'Eliminating Crooked Minds'. Sūryamitra is translated as 'Possessing Meritorious Deeds'. Ratnākeśa is translated as 'Harmonious and Balanced'. Karmaśānti is translated as 'Subduing All Sense Faculties'. Śaramitre is translated as 'Joyous in Solitude'. Himavanta is translated as 'Master of Fitting Abodes'. Saptagiri is translated as 'Deva of Great Strength'. Pratirāhu is translated as 'Valiant and Energetic'. Vimalacitta is translated as 'High and Distant'. Śālmali-putra is translated as 'Heroic Virtue'. Bahulī-putra is translated as 'Abundant Military Prowess'. Kharaskandha is translated as 'Roaring Like Thunder'. Kolasānti is translated as 'Unrivaled in Battle'. 'Escaping cause' means escaping karmic hindrances. 'Escaping result' means escaping retribution hindrances. 'Crossing over the realms of existence' means escaping affliction hindrances.

6.11

Explanation of the Chapter on the Bestowal of Prophecy (Vyākaraṇa-parivarta)

6.12

There are four kinds of prophecy; here, two kinds are present, and so forth. 'Bestowal' (shòu) means to give; 'prophecy' (jì) means to record matters of achieving the Way. Here, prophecies of future attainment of Buddhahood are bestowed upon the three Great Beings and the ten thousand devas, hence it is called 'bestowal of prophecy'. It is also called 'bestowal of distinction' (shòubié) and 'bestowal of determination' (shòujué). Bestowing the quantity of kalpas and lands is called bié; investigating the actual truth without falsehood is called jué. From the perspective of what is given by the Buddha, it is called 'bestowing' (shòu 授); from the perspective of what is obtained by them, it is called 'receiving' (shòu 受). Here, it is from the perspective of what is given by the Buddha, hence it is termed 'bestowing prophecy'. This is the fourth intention within the transmission section: to cite the past causes of practicing the sūtra that only then achieved the perfectly consummate fruit, testifying that propagating and protecting it are not in vain, so as to encourage transmission. The text is divided into two parts: first, giving the prophecy; second, doubt regarding the prophecy. Giving the prophecy is divided into two: first, giving the prophecy to the three Great Beings; second, giving the prophecy to the ten thousand devas. Giving the prophecy to the three Great Beings is again divided into two: first, those with common conditions assemble; second, the actual giving of the prophecy. Regarding the world transforming its name to 'Pure Banner', one should discuss the tetralemma, of which this is one. The prophecy for the ten thousand [devas] is also divided into two: first, hearing the sūtra and generating understanding; second, the actual giving of the prophecy, and so forth.

6.13

From 'At that time, in the place of enlightenment' downward is the second part, doubt regarding the prophecy. This is again divided into two: first, questioning in doubt; second, the Buddha's answer. As for the doubt: moving mountains and filling oceans is not the work of a single day, and the consummate fruit of bodhi can only be attained through accumulating practices. Having descended only briefly from Trāyastriṃśa, without the toil of prolonged listening, nor having heard that they possessed unfathomable practices in the past—their practice being shallow yet their prophecy profound—therefore they were doubtful. As for other bodhisattvas: the bodhisattvas of the six perfections, where a needle might be pointed at the ground, there is nowhere that was not a place of relinquishing their bodies and lives, fulfilling three asaṃkhyeyas of precepts, patience, meditation, and wisdom. If they are bodhisattvas of the common teaching, entering emptiness from the conventional is not the cultivation of a single life, and entering the conventional from emptiness easily surpasses dust-mote kalpas. If they are bodhisattvas of the distinctive teaching, even directly practicing a single practice easily takes immeasurable asaṃkhyeya kalpas, not to mention practicing all the myriad practices. Even with an unreckonable measure [of practice], they still do not obtain a prophecy, yet [here] hearing the sūtra for a short time they receive such determination. The assembly at that time all doubted, and therefore the tree spirit posed the question. The Buddha's answer is divided into two: first, citing present practice; second, citing distant conditions. As for present practice: they relinquished the pleasures of the heavenly palace to come and listen to the sūtra; hearing the three Great Beings receive the prophecy of bodhi; and my own past original vow to give them the food of the Dharma—because these three matters conjoined, the prophecy was given to them. The intent here is to verify that at the beginning of the Chapter on Ghosts and Spirits, making the sublime offering to the Buddhas of the three periods of time, and desiring to know the sphere of activity of all Buddhas, they resolutely and with utmost sincerity listened to this sublime scripture. Although such intent existed, the persons had not yet been seen; now these ten thousand are those very persons. Hearing the prophecy of their future fruit: the fruit must have a cause; because of the Suvarṇaprabhāsa they produced a profound mind and gave rise to the body of merit; their minds being without defilements or entanglements, they gave rise to the body of wisdom (prajñā); and like empty space, they gave rise to the Dharmakāya—listening within a single mind, the three virtues were perfectly consummated. There are further immeasurable merits that cannot be fully spoken; if these [devas] did not obtain a prophecy, to whom would the prophecy be given? The intention to verify the merit of listening lies here. 'Cultivating in accord with marks' refers to the present practice: practice is cultivated in accord with the true mark. 'Possessing sublime good roots' refers to the distant conditions: planting good roots by taking the distant true mark as condition. From 'also by virtue of the past' downward is the answer citing distant conditions. The text is divided into two: first, brief; second, extensive. The short text here is the brief; the two chapters, 'Curing Illness' and 'Jalavāhana', are the extensive answer.

6.14

Explanation of the Chapter on Curing Illness (Gadanirhāra-parivarta)

6.15

To answer extensively regarding distant conditions, it is named the Chapter on Curing Illness because the king of physicians rescued [sentient beings from] sickness. It is taken comprehensively together with the subsequent Chapter on Jalavāhana. The text is divided into five parts: first, the origin of the conditions; second, distant conditions; third, proximate conditions; fourth, tying the conditions; fifth, converging the conditions. From 'The Buddha told the tree spirit' downward clarifies the origin of the conditions, as in the text. From 'During the semblance Dharma' downward clarifies distant conditions. Distant conditions are divided into six: first, clarifying the father; second, the birth of the son; third, the people of the country contracting disease; fourth, his son making a request; fifth, the father expounding it for him; sixth, having understood, treating everywhere.

6.16

The son's request is divided into three: first, seeing people contract disease; second, contemplation; third, the actual question. The question is divided into four: the first verse asks about the increase and decrease of the four great elements; the second asks about transgressions and infractions regarding food and drink; the third asks about medical prescriptions for treating disease; the fourth asks about the seasons when diseases arise. 'The fire of the body is not extinguished': when one eats to fullness, the feverish disease temporarily subsides; when the food is digested, the heat arises again; hence it says 'the fire of the body is not extinguished'. 'Water transgressing [causes] lung disease': when water is excessive, it harms the lungs, which is phlegm disease.

6.17

The father physician in turn answers the four questions: first, six lines answer regarding the increase and decrease of the four great elements; second, one and a half lines answer regarding transgressions and adverse contacts in eating and drinking; third, two lines answer regarding the seasons when illnesses arise; fourth, eight and a half lines answer regarding medical formulas for treating illness. Within the six lines, there are two parts: first, one line in which the Buddha recounts that the father physician wished to answer; second, five lines that directly answer regarding the seasons. Seasons are of two kinds: first, worldly convention's four seasons, namely spring, summer, autumn, and winter, with winter as the end of the year and spring as the beginning of the year. That it speaks first of summer is perhaps just said casually, or perhaps the answering of the questions took place precisely in the summer. Speaking in terms of 'three by three' means each season has three months, namely the first, middle, and last months. The four seasons are simply twelve months. If one relies on the Buddha's preaching of the Dharma, a year has three seasons, namely winter, spring, and summer, with summer as the end of the year and winter as the beginning of the year. Why is it so? In order to break the disciples' clinging to permanence, and to open the retreat and the Kārttika month, autumn was omitted. The three seasons of the Buddhadharma are also spoken of as three by three. If it says 'spoken of as two by two, completing six seasons,' according to worldly convention's four seasons, each season originally has two months, and the earth [element] resides in each of the four seasons for eighteen days; the original two months are simply the yin and yang months. Each season has only the yin and yang months, combining to make six seasons. The first and second months are the time when wood is predominant; the fourth and fifth months are the time when fire is predominant; the seventh and eighth months are the time when metal is predominant; the tenth and eleventh months are the time when water is predominant; the twelfth and third months are when yang earth resides and is predominant; the sixth and ninth months are when yin earth resides and is predominant. If one wishes to discuss the original months, they are also spoken of as two by two; if one discusses the residence and predominance of earth, they are also spoken of as two by two; hence it says 'completing six seasons.' If one explains the 'spoken of as two by two' according to the Buddhadharma, the Buddhadharma has three seasons, and each season has four months, each having an earlier portion and a later portion. From the sixteenth day of the latter twelfth month to the fifteenth day of the second month is the earlier portion of spring; from the sixteenth day of the second month to the fifteenth day of the [fourth] month is the latter portion of spring, these two months. From the sixteenth day of the fourth month to the fifteenth day of the sixth month, these two months are the earlier portion of summer; from the sixteenth day of the sixth month to the fifteenth day of the eighth month, this is the latter portion of summer. From the sixteenth day of the eighth month to the fifteenth day of the tenth month, these two months are the earlier portion of winter; from the sixteenth day of the tenth month to the fifteenth day of the twelfth month, these two months are the latter portion of winter; hence it says 'if spoken of as two by two, completing six seasons.' It is also said: the first and third months are yang months, the second and fourth months are yin months, the fifth and seventh months are yang months, the sixth and eighth months are yin months, the ninth and eleventh months are yang months, and the tenth and twelfth months are yin months; hence it says 'if spoken of as two by two, completing six seasons.' 'Three by three originally subsuming' according to worldly convention: the first month is the original month of the spring equinox, subsuming the latter two months as belonging entirely to spring; the fourth month is the original month of summer, subsuming the latter two months as belonging entirely to summer; the seventh month is the original month of autumn, subsuming the latter two months as belonging entirely to autumn; the tenth month is the original month of winter, subsuming the latter two months as belonging entirely to winter; this is 'three by three originally subsuming.' It is also said: the first and second months are precisely spring, wood being predominant within it, and earth residing in the third month, subsumed under spring; the fourth and fifth months are precisely summer, fire being predominant within it, and earth residing in the sixth month, subsumed under summer; the seventh and eighth months are precisely autumn, metal being predominant within it, and earth residing in the ninth month, subsumed under autumn; the tenth and eleventh months are precisely winter, water being predominant within it, and earth residing in the twelfth month, subsumed under winter. With the residence of earth in the proper times of the four seasons as primary, the three months of each all subsume earth; hence it says 'three by three originally subsuming,' the host subsuming the guest, the guest being earth. Explaining 'three by three originally subsuming' according to the Buddhadharma: each original season had three months, but since autumn was eliminated, the three months of autumn are allocated among the three seasons, so that each season has four months. Discussing the root, there are three; discussing what is subsumed, there is one; hence it says 'three by three originally subsuming.' Question: The four seasons each have three months, which is four by three originally subsuming; why say 'three by three originally subsuming'? Answer: Three is counted as one unit; counting by threes, it is therefore said that three by three is the basis. 'Adjusting according to the seasons': the seasons are as explained above, whether four, three, two, or subsuming, variously differing; according to the season, one deliberates in mind, weighing what to discard and what to adopt. If according to the Buddhadharma there is no autumn season, yet it speaks of illness arising in the autumn season, how is this explained? From the first half of the eighth month backwards, according with worldly convention it is named autumn, but it is subsumed under summer. From the latter half of the eighth month onwards, according with worldly convention it is named autumn, but it is subsumed under winter. 'Adjusting according to the seasons' means weighing between the two systems. As for 'alternating increases and decreases': if in spring liver illness arises, this can be treated; if in spring spleen illness arises, this is difficult to treat. If in summer heart illness arises, this can be treated; if in summer lung illness arises, this is difficult to treat. At the end of summer and the beginning of winter, during the autumn equinox, if lung illness arises, this can be treated; if liver illness arises, this is difficult to treat. If in winter kidney illness arises, this can be treated; if heart illness arises, this is difficult to treat. Discussions of the increases and decreases across the four seasons are generally like this. Question: Illnesses arise in all four seasons; why eliminate the autumn season? The explanation for this has two points: first, to break the attachment to permanence. In autumn all things bear fruit, and people consider this permanent and pleasurable. To break this clinging, autumn was therefore eliminated, because the disciples had much clinging to permanence. Second, to establish the latter retreat and institute the Kārttika month. The retreat was originally named 'dwelling in summer' (varṣā); if from the first half of the eighth month backwards were autumn, it would be 'dwelling in autumn.' For this reason, autumn was eliminated. From 'There is a good physician' downwards, one and a half lines answer regarding transgressions and adverse contacts. Transgressions and adverse contacts are of six kinds: first, excessive sitting; second, excessive sleeping. These two mostly cause phlegm, and one should walk and recline more to disperse it. Third, excessive walking; fourth, excessive reclining; fifth, excessive talking; these produce wind illnesses, and one should sleep more to treat them. Sixth, excessive lust; this produces all illnesses, namely balanced-humor illness (sannipāta). If fire is deficient, phlegm is excessive. If fire is excessive, then heat blazes. If wind is excessive, it fans the fire and produces heat illnesses. If wind is excessive, it chills the phlegm and produces cold illnesses. If these three matters are balanced, there is no illness. As for contracting illness from eating and drinking, there are also six kinds: first, eating excessively; second, eating too little, stopping without enough; third, eating when overly famished; fourth, eating contrary to the proper time, forcing oneself to eat when not yet hungry; fifth, obstructive eating, such as eating meat and drinking raw milk causing leprosy; sixth, forcing oneself to eat what one has never eaten, such as a southerner drinking sour gruel or a northerner drinking honey; if vegetables are mixed with honey it prevents the conception of male children, and frying egret meat in pig lard causes leprosy. If suffering from heat, drinking alcohol, eating wheat, and eating raw beef will cause blindness, vomiting blood, and dysenteric bloody stool. If suffering from phlegm, eating sweet, rich, salty, and sour things will cause a congested nose with much discharge, as well as dysentery. The 'six greats' are the six viscera: large intestine, small intestine, gallbladder, stomach, triple burner, and the two bladders. From 'Those who have much wind illness' downwards, two lines answer regarding the seasons when illnesses arise. The fourth and fifth months are when wind is generated; the sixth and seventh months are when wind arises; the eighth and ninth months are when wind ceases. The sixth and seventh months are when heat is generated; the eighth and ninth months are when heat arises; from the tenth to the first month is when heat ceases. The eighth and ninth months are when the balanced humors are generated; the tenth and eleventh months are when the balanced humors arise; the twelfth and first months are when the balanced humors cease. From the tenth to the first month is when phlegm is generated; the second and third months are when phlegm arises; from the fourth to the seventh month is when phlegm ceases. Phlegm is water, which afflicts the lungs. As for wind arising in summer: in summer the pores are open, so external wind can enter and internal wind is stirred. As for heat illness arising in autumn: the pores are closed, so heat is concealed internally and cannot circulate, thereby becoming illness. As for the balanced humors arising in winter: in spring water stirs and lung illness is not cured; coming to summer wind stirs again and wind illness is not cured; coming to autumn heat stirs again and heat illness is not cured; coming to winter all illnesses stir simultaneously. In the second and third months phlegm arises and damages the lungs, and lung illness is stirred. From 'Those who have wind illness' downwards, eight and a half lines answer regarding medical formulas for treating illness. The text has three parts: first, two and a half lines on preventing with medicine before illness occurs; second, two lines on directly treating with medicine; third, four lines on supplementing with medicine after illness recedes. For wind illness in summer taking rich, greasy, salty, sour, and hot food: in the summer months the pores are open, so one uses rich and greasy foods to moisten and plug them, preventing wind from entering. Salty and sour foods are hot by nature and can disperse water, making the body firm and solid, treating wind-deficiency. Hot food causes sweating, drawing the wind out, and also treats cold deficiency so wind cannot advance. Cold and sweet things are ghee, milk, and so forth, which can treat heat. For balanced humors in winter, taking sweet and sour things removes wind. For lung illness, taking rich and greasy foods plugs the pores so water cannot enter. Heat can scorch and water disperses, hence it can treat lung illness. Eating to full satiety generates lung illness: when food is excessive, the intestines and stomach are overly filled, hence it triggers the lungs. When digested food generates heat: just as when food lubricates, heat illness is subdued; when the food is digested and lubrication is gone, heat illness arises. When digestion leaves one deficient and slack, wind vapor enters the body, hence generating wind. For wind looseness, replenish with ghee and rich foods; salt removes wind, sweet removes heat; when the lungs carry wind and water, emesis is appropriate. The textual explanation here comes from the commentary of Tripiṭaka Master Paramārtha.

6.18

From 'Devī of Goodness' downwards is the sixth part: having known, universally treating. The text has two parts: first, those whose illness is mild hear the explanation and are immediately cured; second, those whose illness is severe only recover upon taking medicine, and so forth.

6.19

As for contemplation of the mind: the three poisons and their balanced proportion are internal illnesses. Counting the breath, the impure, the mind of loving-kindness, and causal conditions are Dharma-medicines. Those suited to hearing Dharma-medicine who attain awakening are those who practice by faith, whose illnesses are cured. Those who cultivate contemplation and investigate the mind to attain awakening are those who practice by Dharma, whose illnesses are cured. The eye is the spring season, the tongue is the summer season, the nose is the autumn season, the ear is the winter season, and the body is the four transitional seasons, subsumed under all the seasons. Wondrous and pleasant five desires increase the illness of greed, while coarse and foul five desires decrease the illness of greed. Wondrous and pleasant five desires decrease the illness of anger, while coarse and foul five desires increase the illness of anger. Neutral five desires increase the illness of delusion, while pleasant and unpleasant five desires decrease the illness of delusion. Taking all three kinds of five desires increases the illness of discursive thought, while exclusively stirring three kinds of five desires decreases the illness of discursive thought; these are the aspects of increase and decrease. Transgressions and adverse contacts: transgressing feelings violates with anger; complying with feelings violates with greed; neither complying nor violating violates with delusion; combining all three violates with discursive thought. When arrogant, anger is stirred; when seeking and needing, greed is stirred; when holding deviant understanding, delusion is stirred; when indulging in laxity, discursive thought is stirred. Loving-kindness treats anger, the impure treats greed, causal conditions treat delusion, and counting the breath treats discursive thought, and so forth.

6.20

Exposition of the Chapter on Jalavāhana (Jalavāhana-parivarta)

6.21

The text states: "First, he was able to flow away water; second, he was able to bestow water." Bestowing water means bestowing the water of peace and happiness: first, mundane peace and happiness; second, supramundane peace and happiness. Mundane peace and happiness is like using elephants to carry water to succour those parched fish. Supramundane peace and happiness is like making the vow: "In future ages, I shall bestow the food of the Dharma and give the prediction of bodhi." Flowing away water means water flowing away and removing suffering and affliction: first, the suffering and affliction of karmic retributions; second, the suffering and affliction of karmic causes. Flowing away and removing the suffering and affliction of karmic retributions is like curing all sick people and saving those thirsty fish. Flowing away and removing the suffering and affliction of karmic causes is like transmitting the three refuges, expounding the twelve links of dependent origination, and praising the Buddha's ten epithets. Petitioning his father to seek the medical recipes was intended to fulfil the meaning of flowing away water. Borrowing elephants from the king was intended to fulfil the meaning of bestowing water. Since there are these two abilities, why is the chapter titled solely by "Flowing Away Water" (Jalavāhana)? Because the text has already manifested the meaning of bestowing water, the chapter title needed to bear the name "Flowing Away Water" (Jalavāhana). Without overburdening the text, both meanings are doubly manifested; such was the skill of the compilers of the sūtra. "Elder" (śreṣṭhin) is according to the ten meanings of an elder in the Commentary on the Lotus Sūtra. "Son" means the son of Jaladhara [Water-Bearer]; hence he is called "son". This passage is the third [section] within the resolving of doubts, the immediate causes of forming affinities. The immediate causes also have two parts: first, the prelude; second, the actual immediate causes. The prelude also has two parts: first, practising kindness and distributing virtue; second, the praises of the kingdom's people, both as in the text. The actual immediate causes also have three parts: first, explaining the retinue; second, the conditions of seeing the fish; third, the actual saving of the fish, as in the text.

6.22

From "In future ages, I shall bestow the food of the Dharma" downwards is the fourth [section], the actual forming of affinities. This is further divided into four: first, making the vows; second, contemplating the expounding of the Dharma; third, the actual expounding of the Dharma; fourth, the fish changing their retribution, being reborn in heaven, and making offerings to repay kindness. Regarding the fish repaying kindness, the text has four parts: first, the fish changing their retribution and being reborn in heaven; second, the deities descending to earth to repay kindness; third, the king seeing the light and asking about the auspicious omen; fourth, the elder investigating the teaching and giving the definitive answer, as in the text. Repaying kindness has two meanings: first, phenomenal; second, noumenal. As for the phenomenal, the pearls on four sides repay the four kinds of grace: water, food and drink, dependent origination, and the ten epithets. As for the noumenal, based on the text of the Mahāparinirvāṇa-sūtra, which says: "Bestowing food enables others to gain life, which represents permanence; enables others to gain joy, and thus they attain nirvāṇa; enables others to gain awakening, and thus they accomplish sovereign selfhood; seeking wealth in accord with the Dharma, and thus they attain purity." The forty thousand [pearls] are used to repay the kindness of permanence, joy, self, and purity.

6.23

Fifth, the concluding synthesis of past and present: in the past, when the Buddha was doubtful of the number of fish, the tree deity definitively judged them to be ten thousand. Now the deity doubts that with shallow practices one could receive a profound prediction, and the Buddha expounds for her the subtle causes and conditions. Present and past are interrelated, and therefore they are synthetically joined.

6.24

Explanation of the Chapter on the Relinquishing of the Body

6.25

The meanings of relinquishing are very many—wealth, status, life-span; why is it titled solely after the body? This takes its title from what is primary and essential. The recipient required the body; the rest was not essential. The giver primarily relinquished his body; the rest was merely incidental relinquishment; hence it is called the "Chapter on the Relinquishing of the Body". The text has four parts: first, the question; second, the answer; third, the assembly obtaining benefits; fourth, the conclusion. As for the question: having heard above of the Great Being curing diseases and saving fish, which indeed extensively succoured lowly persons and lowly creatures so that they obtained benefits across two lifetimes, the assembly at that time wished to hear of the deed of abandoning the body and perishing that moved beings deeply and tallied with the ultimate. With the practice being bitter and the fruit being joyous, may we hear of it? Therefore they requested and asked. The Buddha's answer has two parts: first, recounting the origins; second, directly explaining the relinquishing of the body. The origins have ten parts: first, the stūpa welling up from the earth; second, the great assembly giving rise to doubt; third, the Buddha rising to pay reverence; fourth, the tree deity asking about the reverence; fifth, the Buddha answering about the reverence; sixth, commanding Ānanda to fetch [the relics]; seventh, Ānanda describing the appearance of the bones; eighth, commanding them to be shown to the great assembly; ninth, obeying the command to fetch and show them; tenth, the Buddha exhorting the assembly to pay reverence—all as in the text. From "In the past, there was a king" downwards is the actual relinquishing of the body. The text has two parts: first, the prose; second, the verse. The prose has four parts: first, explaining the original retinue; second, the expedients of relinquishing the body; third, the actual relinquishing of the body; fourth, the sorrow and longing after the relinquishing. Regarding the original retinue, there are five parts: first, explaining the original retinue. Mahāratha: this translates as "Great Without Fault"; the Sūtra of Mañjuśrī's Questions says, "Ratha is translated as 'middle'". Mahāpraṇāda: some say this translates as "Great Traversing" (not fully clear). Mahādeva: this means "Great Deity". Mahāsattva: this translates as "Great Mind". Second, roaming about. Third, each describing the omens. Fourth, seeing the tigress that had newly given birth. Fifth, each setting forth what they observed. From "He had this thought: 'The time has now arrived for me to relinquish my body'" downwards are the expedients of relinquishing the body. The expedients are two: first, setting forth the contemplative understanding; second, giving rise to vows—vow and practice supporting each other. "Having just given birth seven days prior": seeing seven spots on the cubs' heads, he knew it was already seven days, which comes from the Classic of Mountains and Seas (Shanhaijing). It is also said: in seven days their eyes open. Furthermore, if they do not eat for seven days they must die; the tiger cubs being on the verge of death, he knew it was seven days. Or it is said: ghosts and deities revealed the understanding, like the tree deity counting the fish. The actual relinquishing of the body has two parts: first, relinquishing the body; second, moving heaven and earth. As for the retinue's sorrow after the relinquishing of the body: first the two elder brothers were sorrowful and distressed, each speaking verses and together proceeding to the place of relinquishment; next the parents were sorrowful and distressed. The ninety-three lines of verse comprise three parts: the first two lines generally explain the past practices; next, specific verses reprise the prose; third, the concluding synthesis. The first is as in the text. From "I recall past lives" downwards specifically reprises the prose: four lines reprise the original retinue above. Above, there was the description of omens and setting forth of observations, which are not versified here; the rest are all versified. From "Then the supreme Great Being" downwards, two lines reprise the expedients of relinquishing the body above, without versifying the making of vows. From "He then climbed the high mountain" downwards reprises the actual relinquishing of the body and the moving [of heaven and earth] above. From "At that time the two elder brothers" downwards reprises the retinue's sorrow and distress after the relinquishing of the body above. From "At that time the prince" downwards reprises the parents' sorrow and distress above. From "The Buddha told the tree deity" downwards is the third, the concluding synthesis. The concluding synthesis has three parts: first, synthesizing the persons; second, synthesizing the stūpa; third, synthesizing the vows. From "When this sūtra was expounded" downwards is the assembly's benefits. From "Tree deity, this is called paying reverence to the stūpa" downwards is the fourth, concluding the meaning of the question.

First 25 of 30 passages. Read on

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金光明經文句 — Classical Chinese