金光明經文句 6.9

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.