金光明經文句 6.5

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.