[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786) › 2.40 # 金光明經文句記 2.40 金光明經文句記 2.40 - **Language:** Classical Chinese ### [2.40](https://indike.org/pramana/in.bauddha.taisho.1786.2.40) 二、「圓人」下，明得意犯。盜法門者，所謂性惡。佛所師故，名之為法。智由茲入，故名為門。圓人得門，逆順自在，能作理盜亦作事盜。今文略事，例殺例淫合有其相。若理盜義，文出《鴦掘》。彼經偈云「不與者菩提，無有授與者，不與而自取，故我不與取。」此意乃明究竟不取是究竟取，此取得名如海吞流。四重擔者，《鴦掘經》云「譬如大地荷負重擔，一者大水、二者大山、三者草木、四者眾生。菩薩亦爾，正法住世餘八十年，為一切眾生說如來藏，是名初擔，重於大山。惡人毀罵聞悉能忍，是第二擔，重於大水。無緣得為國王大臣說如來藏，唯為下劣堪忍演說，是第三擔，重於眾生。窮守邊地惡處，豐樂之處不得止住，是第四擔，重於草木。」彼經四擔諭於四事，觀今文意似喻四弘。 > Second, from "the person of the complete teaching..." downward, the violation of grasping the meaning is clarified. The "Dharma gate of stealing" refers to inherent evil. Because it is that which the Buddha takes as master, it is called "Dharma." Because wisdom enters from this, it is called a "gate." When the person of the complete teaching attains the gate, being sovereign in reverse and accordant ways, they can perform stealing of principle and also perform phenomenal stealing. The present text omits the phenomenal, which, following the examples of killing and sexual misconduct, should possess its characteristics. As for the meaning of stealing of principle, the text comes from the Aṅgulimālīya Sūtra. A verse in that sūtra says: "What is not given is bodhi; there is no one who bestows it. Taking it oneself without its being given, therefore I take what is not given." This intention is to clarify that ultimate non-taking is ultimate taking; this taking derives its name like the ocean swallowing streams. As for the "four heavy burdens," the Aṅgulimālīya Sūtra says: "Just as the great earth shoulders heavy burdens—first, the great waters; second, the great mountains; third, grasses and trees; fourth, sentient beings. The bodhisattva is also like this: when the true Dharma abides in the world for its remaining eighty years, preaching the tathāgatagarbha for all sentient beings is called the first burden, heavier than the great mountains. Hearing revilement and abuse from evil persons and being completely able to endure it is the second burden, heavier than the great waters. Having no opportunity to preach the tathāgatagarbha to kings and great ministers, preaching it only to the lowly who can endure it, is the third burden, heavier than sentient beings. Resolutely guarding remote, evil places and being unable to dwell in abundant, joyful places is the fourth burden, heavier than grasses and trees." The four burdens of that sūtra serve as metaphors for four matters; viewing the intention of the present text, they seem to serve as metaphors for the four universal vows. > — English (machine translation) (machine translation) - [Previous: 2.39](https://indike.org/pramana/in.bauddha.taisho.1786.2.39) - [Next: 2.41](https://indike.org/pramana/in.bauddha.taisho.1786.2.41) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1786.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.2.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1786.2.40](https://indike.org/pramana/in.bauddha.taisho.1786.2.40) · Pramāṇa