[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) › 6.88 # 金光明經文句記 6.88 金光明經文句記 6.88 - **Language:** Classical Chinese ### [6.88](https://indike.org/pramana/in.bauddha.taisho.1786.6.88) 三、「作如」下，正說法。先稱十號、次說因緣。十號在悟在果、因緣在迷在因，迷悟因果其名雖殊而體不異。以十號果是究盡三德，十二因緣是本來三德，三德不改因果寧殊？故《普賢觀》云「大乘因者，諸法實相。大乘果者，亦諸法實相。」諸法是修二，實相是一性，此三圓融不縱不橫，全體為因、全體為果。眾生雖迷，十號無減；諸佛悟極，十二不虧，以世間相皆常住故。今先唱果，果理已顯，令其解生。初稱寶勝者，乃是別名，名於一佛。如來等十乃是通名，三世十方佛佛皆具。若以通從別，合得名為寶勝如來、寶勝佛、寶勝世尊。此三既然，例此合云寶勝應供、寶勝正遍知，乃至寶勝天人師也。此十通號，《大經》、《大論》出其名，天台、慈恩出其義，相狀已顯。今傍諸釋，更約三三及一總結以銷十號，令知一一無非祕藏。此義若明，則不辱於果人名字。初三既以如來為首，即法身中三也。如來是真如屬法身，應供利生是解脫，正遍知具一智是般若，以其法身必具二德故也。次三既以明行足為首，即解脫中三也。三明之行是解脫，善逝能趣極是般若，解三世間一一常住是法身，以其解脫必具二德故也。後三既以無上士調御丈夫為首，即般若中三也。見性名丈夫故當般若，天人師軌訓眾機是解脫，佛是復本大覺是法身，以其般若必具二德故也。此九即三、此三即一，一無一相三九宛然，三千世間、九世剎那、一多延促究竟自在，故言世尊。十二因緣束為三道。無明、愛、取三支屬煩惱道，行、有二支屬業道，識、名色、六入、觸、受及生、老死屬苦道。此雖昏迷繫縛輪轉，而全體即是三因佛性，皆不可思議，隨人觀察顯發不同。故《大經》說下中上智觀此，乃得三乘菩提。若上上智觀，得佛菩提。以前三教智有思議，故觀十二止得三乘；唯有圓教不思議智，體無明等即是性染，非佛天人修羅所造，一一常住當處圓融，方曰因中具於果性。又玄文中三道三識雖本有位，與果後三德無二無別。得此意已，方可分別十二別名。無明謂不了六受即空假中，行謂依不了心動作業行，識謂業牽中陰、識託母胎，名色謂二滴為色、心但有名，六入謂名色增長成六入根，觸謂六根對外為塵所觸，受謂觸生三受苦樂平平，愛謂迷三受故於樂染著，取謂愛染纏綿四方求索，有謂由取造業須有來報，生謂有業既熟未來陰興，老死等謂生須變滅悲惱縈纏。此十二支，或約三世、或約二世、或約一念，雖三不同，皆以十二而對三道。即事而理，一一究竟清淨自在，不縱不橫、而高而廣，如是觀者得佛菩提。略三歸者，義已具也。蓋三寶三德體本不異，既稱南無寶勝十號，豈非歸命果上三德？復說甚深十二因緣，乃是心依因中三德。迷悟極際、三德無差，一體義備、三皆具足，常樂我淨真是歸依三寶，義究竟成，當知讖師意趣深妙。 > Third, from "having had this \[thought\]" onward, correctly preaching the Dharma. First, he recites the ten epithets; next, he preaches conditioned origination. The ten epithets pertain to awakening and result; conditioned origination pertains to delusion and cause. Although the names of delusion and awakening, cause and effect, are distinct, their substance is not different. This is because the result of the ten epithets is the ultimate fulfillment of the three virtues, while the twelve links of conditioned origination are the inherently present three virtues. If the three virtues do not change, how could cause and effect be distinct? Therefore, the Contemplation of Samantabhadra says: "The cause of the Great Vehicle is the true nature of all phenomena. The result of the Great Vehicle is also the true nature of all phenomena." All phenomena are the two cultivations; the true nature is the single essence. These three are completely interfused, neither sequential nor simultaneous; entirely in their substance they are the cause, and entirely in their substance they are the result. Although sentient beings are deluded, the ten epithets are not reduced; although the buddhas have reached the culmination of awakening, the twelve \[links\] are not deficient, because worldly aspects are all constantly abiding. Now, the result is first proclaimed; when the principle of the result has already been made manifest, it causes their understanding to arise. First reciting "Ratnacchatra" (Baosheng) is a distinct name, naming a single Buddha. The ten from "Tathāgata" onward are common names, fully possessed by every Buddha in the three times and ten directions. If one takes the common to follow the distinct, it appropriately results in the names Ratnacchatra Tathāgata, Ratnacchatra Buddha, and Ratnacchatra World-Honoured One. Since these three are so, by analogy one should say Ratnacchatra Worthy of Offerings (Arhat), Ratnacchatra Truly and Universally Awakened One (Samyaksambuddha), down to Ratnacchatra Teacher of Gods and Humans (Śāstā Devamanuṣyāṇām). The names of these ten common epithets appear in the Mahāparinirvāṇa Sūtra and the Mahāprajñāpāramitopadeśa; their meanings are brought out by Tiantai and Ci'en, and their characteristics have already been made manifest. Now, relying on various commentaries, we further summarize them in terms of three sets of three and a single conclusion to explain the ten epithets, causing it to be known that each and every one is nothing other than the secret storehouse. If this meaning is clear, then the names of the person who has attained the result will not be dishonoured. Since the first three take "Tathāgata" as their head, they are the three within the Dharma-body. "Tathāgata" is suchness, which pertains to the Dharma-body; "Worthy of Offerings" (Arhat) benefits sentient beings, which is liberation; "Truly and Universally Awakened One" (Samyaksambuddha) possesses the single wisdom, which is prajñā—because the Dharma-body must possess the \[other\] two virtues. Since the next three take "Perfect in Knowledge and Conduct" (Vidyācaraṇasampanna) as their head, they are the three within liberation. The conduct of the three clearances is liberation; "Well-Gone" (Sugata) being able to proceed to the ultimate is prajñā; "Knower of the World" (Lokavid) understanding the three worlds as each constantly abiding is the Dharma-body—because liberation must possess the \[other\] two virtues. Since the final three take "Unsurpassed Person, Tamer of Men" (Anuttara-puruṣadamyasārathi) as their head, they are the three within prajñā. Seeing the nature is called a "hero" (puruṣa), hence corresponding to prajñā; "Teacher of Gods and Humans" (Śāstā Devamanuṣyāṇām) guiding and instructing diverse capacities is liberation; "Buddha" returning to original great awakening is the Dharma-body—because prajñā must possess the \[other\] two virtues. These nine are the three; these three are the one; the one has no single mark, and the three and nine are clearly evident. In the three thousand worlds, across the nine realms of time and an instant, in oneness and multiplicity, extension and brevity, there is ultimate sovereignty; therefore he is called the "World-Honoured One" (Bhagavān). The twelve links of conditioned origination are gathered into the three paths. The three links of ignorance, craving, and grasping pertain to the path of affliction; the two links of volitional actions and becoming pertain to the path of karma; consciousness, name-and-form, the six sense fields, contact, feeling, as well as birth, aging and death, pertain to the path of suffering. Although these are dark delusion, bound in transmigration, their entire substance is none other than the Buddha-nature of the three causes, all inconceivable, manifest differently according to a person's contemplation. Therefore, the Mahāparinirvāṇa Sūtra says that contemplating this with lower, middle, or superior wisdom attains the bodhi of the three vehicles; if one contemplates it with supreme wisdom, one attains the Buddha's bodhi. Because the wisdom of the preceding three teachings involves deliberation, by contemplating the twelve \[links\] they merely attain the three vehicles; only the inconceivable wisdom of the Perfect Teaching realizes that ignorance and the rest are identical with the inherent nature of defilement, not made by buddhas, gods, humans, or asuras, each constantly abiding and fully interfused in its very place—only then is it said that the cause inherently possesses the nature of the result. Furthermore, although the three paths and three consciousnesses in the Profound Meaning are inherently positioned, they are neither two nor different from the three virtues after the result. Once this meaning is grasped, one can then distinguish the twelve individual names. Ignorance means not understanding that the six feelings are identical with emptiness, provisionality, and the middle; volitional actions mean being stirred by the uncomprehending mind to perform karmic actions; consciousness means karma drawing the intermediate existence, consciousness lodging in the mother's womb; name-and-form means the two drops forming form, while mind has only name; the six sense fields mean the growth of name-and-form into the six sense faculties; contact means the six faculties encountering external objects and being touched by dust; feeling means contact giving rise to the three feelings—painful, pleasant, and neutral; craving means being deluded about the three feelings and thus attached to pleasure; grasping means craving-attachment entangling and searching in all four directions; becoming means that due to grasping one creates karma, which must produce future retribution; birth means that karma having ripened, future aggregates arise; aging and death mean that birth must undergo change and extinction, entangled in grief and distress. These twelve links may be treated in terms of the three times, the two times, or a single thought-moment; although these three differ, all match the twelve to the three paths. Phenomenon being identical with principle, each is ultimately pure and sovereign, neither sequential nor simultaneous, both lofty and vast; one who contemplates thus attains the Buddha's bodhi. As for abbreviating the three refuges, the meaning is already complete. For the substance of the three jewels and three virtues is originally not different: having recited "Namo to Ratnacchatra's ten epithets," is this not taking refuge in the three virtues of the result? Furthermore, expounding the profound twelve links of conditioned origination is none other than the mind relying on the three virtues within the cause. The ultimate extremes of delusion and awakening have no difference in the three virtues: the single substance has its meaning complete, and the three are all fully possessed; eternity, bliss, self, and purity are truly taking refuge in the three jewels, its meaning ultimately accomplished. One should know that Master Kṣema's intended meaning was profound and wondrous. > — English (machine translation) (machine translation) - [Previous: 6.87](https://indike.org/pramana/in.bauddha.taisho.1786.6.87) - [Next: 6.89](https://indike.org/pramana/in.bauddha.taisho.1786.6.89) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1786.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1786~en-mt.6.88) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1786.6.88](https://indike.org/pramana/in.bauddha.taisho.1786.6.88) · Pramāṇa