金光明經文句記 2
English (machine translation) 2
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2.1
Composed by the Śramaṇa Shi Zhili of Siming under the Song dynasty
2.2
Second, from "furthermore" onward, clarifying the phenomenal and principled aspects of the five precepts, and further distinguishing the skewed from the perfect. Although the above opened into six, the meaning of the five precepts encompasses shallowness and depth; if one does not thoroughly discuss the phenomenal and principled, skewed and perfect, how can one precisely recognize the characteristics of upholding and violating? This section is naturally divided into five: first, the precept of non-killing, which has two parts: first, a detailed demonstration, which has two parts:
2.3
First, a general demonstration of upholding and violating in terms of phenomena and principle. If one wishes the practitioner to use the principle of non-killing to uphold the phenomenal non-killing, only then is it called an initial-mind upholding of the complete precepts. Now, in clarifying the contemplation of dharmas, one must distinguish emptiness and the middle. Contemplating dharmas as emptiness belongs to the skewed contemplation; looking toward the perfect, it is killing. One must realize that all dharmas are nothing other than the Middle Way and that worldly marks are all eternal—this is the precept of non-killing according to principle discussed now. Wishing to reveal this meaning, it distinguishes from humans and devas up to the ultimate perfect level; hence it says causes and fruits are of various kinds and different.
2.4
Second, from "if performing" onward, specifically clarifying the gains and losses of the skewed and the perfect, which has two parts: first, the skewed, which has two parts: first, humans and devas only [pertain to] phenomena, which has two parts:
2.5
First, humans uphold the precepts with shallow efficacy, needing an added mind of guarding. Like oxen and horses, which without bridles and reins will be seen bolting, and without whips will trample crops, this exemplifies that without intentional attention, one commits violations against objects. The retribution of one hundred and twenty years is the lifespan of the superior person; of the faculties of the human realm, it only mentions the physical eye, and the remaining faculties can be inferred by analogy.
2.6
Second, from "if naturally" onward, devas uphold the precepts with perfected efficacy, naturally becoming second nature. The mind is like river water, naturally flowing into the ocean of pure precepts. Not yet discussing dhyāna-concomitant [precepts], this retribution pertains only to the six desire heavens, calculating their age based on human years to correspond to that of the sixth heaven. They only obtain the flesh eye and the heavenly eye, lacking the wisdom, Dharma, and Buddha [eyes]. The remaining faculties can be known accordingly. From "if adding" onward, the three vehicles adding principle, which has two parts:
2.7
First, the two vehicles conceptually subsume the Piṭaka and Common [teachings]. The Nirvāṇa Sūtra uses the earlier emergence of non-Buddhists as an analogy for former physicians, and the later appearance of the Tathāgata as an analogy for a visiting physician; the precepts instituted by the Buddha are called 'guest precepts.' Beyond the phenomenal precepts, they additionally cultivate the precepts conforming to the Path and the precepts of non-attachment; at the culmination of the stages of these precepts, according to their teaching, ash-extinction [nirvāṇa] is attained and no retribution is spoken of. Now, relying on the Mahāyāna, they are born into the Land of Expedients and receive transformative life. The various texts do not specify a lifespan limit for this land, but only that causes shift and fruits transform. Now, stating 'seven hundred asaṃkhyeyas' must mean that only after that many kalpas do they enter [the Land of] True Retribution. If one eradicates the delusions of sand and dust in this land, one also attains the Dharma-eye. Now, discussing those of the two vehicles who are newly born [there], they only attain the wisdom-eye.
2.8
Second, from 'If' below, the bodhisattva; [this has] two [parts]:
2.9
First, directly showing [the meaning]. This conceptually corresponds to the Separate Teaching: sequentially cultivating the Path-concomitant [precepts] of the three truths, and so forth. 'Constant' is the provisional contemplation, which is praised by the wise and is the precept of mastery. 'Impermanent' is the wisdom of emptiness, which is the precepts conforming to the Path and of non-attachment. Previously emptiness came first and provisionality next; here, for rhetorical convenience, the wisdom of emptiness is placed second. The phrase 'equating wisdom' refers to the wisdom of the Middle. It is the precepts conforming to concentration and the complete precepts; partially attaining these two corresponds to the first bhūmi. One is born into the Land of True Retribution, called the Ocean of the Flower Store. The Buddha-eye is partially revealed, and the four eyes are thoroughly harmonized; hence it is called 'partially attaining the five eyes.' The various sense faculties are likewise. Lifespan is wisdom-life, which already belongs to the mental faculty. The sūtra says 'the various faculties and also lifespan,' so both must be spoken together.
2.10
Second, from 'Compared' below, concluding the comparison. Comparing this teaching to the Buddha has two senses: If within its own teaching, cause is compared to fruit, and partial and complete differ. Second, compared to the Perfect Teaching: from beginning to end, the Separate Teaching is the Dharma of bodhisattvas, whereas viewed from the Perfect Teaching, from beginning to end all is the Buddha-dharma; hence it is termed 'incomplete' and 'diminished.'
2.11
Second, from 'If' below, the Perfect [teaching; this has] two [parts]: first, showing the characteristics; [which has] two [parts]: first, clarifying the keeping [of precepts] having grasped their principle; [which has] two [parts]:
2.12
First, briefly showing it. Phenomenal keeping means not injuring or killing the physical life of sentient beings; this is identical to the precepts of biased and lesser [teachings and] wheel-turning kings. However, the reason for not killing is eternally distinct from theirs, which is the contemplation of principle clarified in the subsequent text.
2.13
Second, from 'Further, keeping' below, extensively clarifying the keeping of principle; [this has] three [parts]:
2.14
First, clarifying keeping in terms of the essence. This principle of not killing: if one does not understand the inherent inclusion of the nine realms, but merely says that penetrating all phenomena is principle, or that the entirety of waves is water, this still confuses the Common and Separate [teachings] and does not reveal the Perfect cultivation. Hence Jingxi says: 'If one does not speak of inherent inclusion, it belongs to the Separate Teaching.' Therefore, one must penetrate that the provisionally combined body, the three delusions of folly and craving, and the substantial dharmas of the three categories are all fundamentally included in the nature, and that the nature is without difference; hence it is called 'the single characteristic.' The nature is not dark bondage; it is termed 'illumination and liberation.' Since they are inherently included in the nature, how could they be harmed or destroyed? Folly and craving are the seeds; provisional and real are the fruits; their entire essence is the nature itself, so how could the nature arise or perish? In such a wonderful contemplation, obstacles are themselves virtues without awaiting transformation and eradication; only this is keeping the precept of non-killing of principle.
2.15
Second, from 'Accomplishing' below, obtaining retribution conforming to the nature. From the first abiding upward to wonderful enlightenment, all can be called accomplishing wisdom and dwelling in the Eternal Serene Light; this is the partial and full dependent and primary retributions. There is no subsequent rebirth retribution, only the present retribution; hence it is called 'constant lifespan, tranquil and undiminished.' The five eyes are complete, the other faculties are likewise, free from being incomplete. If discussing external function, the six faculties interpenetrate. Briefly raising eyes and ears illustrates mastery of the faculties. Manifesting lifespans in the ten realms, whether long or short, illustrates mastery of lifespan.
2.16
Third, from 'This' below, concluding and showing cause and effect.
2.17
Second, from 'Further, the Perfect' below, clarifying transgression having grasped its principle; [this has] two [parts]:
2.18
First, generally showing the two transgressions. As for these phenomenal and principle transgressions: if one does not understand the contrary function of inherent inclusion and the Dharma-gate of killing, but merely interprets them as being able to manifest adverse appearances out of compassion, how could the practices of the bodhisattvas of the preceding three teachings not do this? Hence the Commentary on the Universal Gate explains that to accomplish the Dharma-gate of wrath, one constantly mindful of Avalokiteśvara. Therefore, one must understand the intention of inherent killing; only then does compassion become conditionless. Hence it is said: 'Only killing and only compassion,' which is named 'transgression having grasped its principle.'
2.19
Second, from 'Like the immortal' below, separately showing the two characteristics; [this has] two [parts]:
2.20
First, citing a person to clarify phenomenal killing. In the 'Chapter on Noble Practice' of the Great Sūtra, the Buddha spoke of a past life when he was a king named Senyo who cherished the Mahāyāna. At that time, there was no Buddha in the world. For twelve years he served a brāhmaṇa as his master, and subsequently exhorted him to generate the bodhi-mind. But the brāhmaṇa did not believe and slandered the Dharma; the king thereupon killed him, yet the king did not fall into hell because he was free of the sin of killing. Coming to the 'Chapter on Pure Practice,' the Buddha said that the fruit of the compassionate mind is dwelling in the stage of an only child. Kāśyapa objected, saying: 'If a bodhisattva dwells in the stage of an only child, why did the Buddha in the past, as a king, sever the life of a brāhmaṇa?' The Buddha said: 'I severed it out of love and affection, not with an evil mind. When that brāhmaṇa died and was born into the Avīci Hell, he had three thoughts: first, knowing he came from the human realm; second, knowing this was hell; third, knowing he slandered the Dharma and was killed by the king. Having thought this, he immediately believed in the Mahāyāna, shortly died, and was born in the world of the King of the Drum of Nectar, with a lifespan there of ten kalpas. In the past, I actually gave him this lifespan of ten kalpas; how could it be called killing?' Thus one must clarify the attainment of the Dharma-gate of killing, causing that loving concern to become conditionless compassion; only then does it accord with the commentary's statement: 'Only killing and only compassion.'
2.21
Second, from 'Further, acting' below, clarifying killing of principle based on the sūtra; [this has] two [parts]:
2.22
First, directly explaining it. Previously, taking non-severance was named keeping non-killing. Now, clarifying that there is severance, it is called the transgression of killing. The Perfect Teaching intrinsically treats the two meanings of severance and non-severance as simultaneous. Since the six identities are clarified: because of the six, there is severance; because of the identity, there is non-severance. One may also clarify the two meanings solely with respect to the single character 'identity' (ji): the essence of obstacles is itself virtue, and there are no obstacles to speak of—this is the meaning of severance. Since obstacles are themselves virtue, how have obstacles ever been severed?—this is the meaning of non-severance. Therefore, afflictions are bodhi, and saṃsāra is nirvāṇa; severance and non-severance are wonderfully contained therein. The various Mahāyāna sūtras speaking of the perfect and sudden contemplation have these two approaches. Here, taking the presence of severance as killing of principle, it is said that analyzing and dispelling entanglements and attachments takes karma and afflictions as what is severed. The tree spirit is an analogy for the person cultivating contemplation; the kalpa fire is an analogy for the wisdom capable of severing. Thus the Great Commentary, fascicle 30, states: 'It is like a large tree in an empty swamp where a flock of birds roosts. A dove arrives later and settles on a branch, which immediately breaks. The swamp spirit asks why. The tree spirit replies: "This bird comes from the tree of my enemy. It ate the seeds of that nyagrodha tree; if it drops excrement containing seeds to the ground, an evil tree will grow again, and the harm will surely be great. Therefore, I would rather sacrifice one branch so that the greater whole is preserved." The bodhisattva is likewise: toward the delusions and karmas of māras and outsiders, he has no such fear, but he fears the two vehicles. To the bodhisattva, the two vehicles are like that bird, destroying their Mahāyāna mind and permanently extinguishing the Buddha-vehicle mind.' The present text merely uses the enemy bird to represent entanglements and attachments, etc. The phrase 'kalpa fire,' etc., is also from the text of the Great Commentary. Fascicle 2 of the Commentary states: 'Although the two vehicles destroy the three poisons, the residual energy is not exhausted. It is like grass and wood fuel burned by fire: smoke emerges, and charcoal and ash are not exhausted because the fire's power is weak. The Buddha exhausts the three poisons permanently without remainder, just as the kalpa fire burns Mount Sumeru, and the entire earth is completely consumed, leaving neither smoke nor ash.' Now I say that the Buddha's wisdom is the Perfect wisdom. Severing the aggregates, sense fields, and realms is saṃsāra being itself nirvāṇa. Explaining severance in terms of identity is called 'transgression having grasped its principle.' Severing and shattering through the contemplation of principle is called 'not keeping the precepts'—this is a true proof. All the subsequent principle transgressions are established with this meaning. All dust and toil are the seeds of the Tathāgata: this is the inherent seed, and also the counteractive seed. If delusion were not inherently defiled, how could it be called a Buddha-seed? By knowing that the defilement cultivated from the nature is fundamentally empty, and that fundamental emptiness is termed extinction, this is killing of principle.
2.23
Second, from 'Accomplishing' below, obtaining retribution. Since both phenomenal and principle transgressions accord with the inherent virtue of the Dharma-gate of killing, once the Dharma of killing is accomplished, one attains the Dharma body, descends to respond to the nine realms, displays long and short lifespans, and manifests defective and complete faculties. This masterful function is partially attained in the true cause and finalized in the ultimate fruit.
2.24
Second, from 'Former' below, concluding superiority. First, pointing out inferiority: the worldly matters of humans and devas, the shallow principles of the Piṭaka and Common, and the sequential nature of the Separate Teaching—these are therefore narrow and blocked; none of these are paths that thoroughly penetrate the non-duality of cultivation and nature. Only the Perfect and real precepts contain all within one, vast and boundless, being identical to phenomena yet the Middle, profound and unfathomable. The paths of the ordinary and the lesser must harmonize the differences of adverse and favorable; being able to equate with the Middle among the ten precepts is called the ultimate precept.
2.25
Second, from 'No' below, concluding the reproach. First concluding the comprehensive inclusion, and subsequently reproaching the limited and small.
2.26
Second, from 'Furthermore' below, clarifying the precept against stealing; [this has] two [parts]:
2.27
First, generally clarifying phenomenal and principle keeping. Transgressing phenomenal stealing is obvious. Speaking of stealing in terms of principle, based on the Āgama Sūtras, small is expanded to become great. Humans and devas grasping at existence, the Piṭaka and Common grasping at emptiness, and the Separate grasping at the exclusive Middle—all these are grasping at others' property; if not stealing, what are they? The Vimalakīrti says: 'Non-grasping is bodhi, because it abandons conditioned attachments.'
2.28
Second, from 'If' below, separately clarifying the benefits and faults of the biased and the Perfect; [this has] two [parts]: first, the biased; [which has] three [parts]: first, humans and devas; [which has] two [parts]:
2.29
First, reproaching phenomenal keeping as turning into a transgression. The delusional pleasures of humans and devas are deemed desirable. Wishing to establish keeping of principle, phenomenal precepts are reproached; thus, regarding the sought retribution, contaminated pleasure is rebuked. It is like an āmrāta fruit lying in dung: a wise youth should not seek to eat it. Pleasure mixed with view and thought [delusions] is like delicious worldly food mixed with poison; eating it harms life, so a person of contemplative wisdom should not seek it. Even if one obtains flower retribution, the heart does not relish it or give rise to joy; why then do ordinary people keep precepts for the sake of desire?
2.30
Second, from 'Poor' below, explaining retribution based on the sūtra text. The four castes are Vaiśya, Śūdra, Brāhmaṇa, and Kṣatriya. Although among humans two are called low and two noble, since they lack noble wealth, all four castes and the three realms belong to poverty. Hui means whirling water; fu means deep water. Keeping precepts with a contaminated mind to seek desirable fruit is precisely to be trapped in the whirlpool of the stream of existence and to wander in the three realms of existence; hence it is called 'the stream of existence,' not one of the four floods. Contaminated causes and effects are fully endowed with the three obstacles, which can obstruct seeing the Buddha, the Deva among Devas. It also obstructs the Heaven of the Supreme Truth. Because of this obstruction, it is conceptually spoken of as abandonment. This is phenomenal keeping turning into a transgression of principle. According to the sūtra, it incurs the retribution of poverty and distress, and abandonment by the devas.
2.31
Second, from 'Further, the two' below, the two vehicles; [this has] two [parts]: first, reproaching keeping of principle as turning into a transgression; [which has] two [parts]:
2.32
First, reproaching based on having seeking. Wisdom adduces the four truths, whose object lies solely in suffering. Regarding the four [foundations of mindfulness]—body and so forth—contemplating the four [characteristics]—suffering and so forth—they flee and detest the suffering of saṃsāra and rejoice in and seek the bliss of nirvāṇa; in the lesser [vehicle] this is called keeping, but in the Great it is called stealing, because one gives rise to a seeking mind toward nirvāṇa. 'In the slightest' means minute and weak. If a thought arises in the slightest, one immediately falls into the four natures. Having the fault of nature, it then belongs to saṃsāra. Giving rise to the notion of attainment within non-attainment constitutes taking what is not given; how is that not stealing?
2.33
Second, from "is not..." downward, various sūtras are cited to reprimand them. Afflictions are the firewood, and wisdom is the fire, which cook the food of nirvāṇa. Not attaining premature realization—this reprimands the two vehicles for hurriedly obtaining realization, which is a premature realization. Without waiting for the Saddharmapuṇḍarīka Sūtra to explain the causal conditions, they contemplate and obtain realization in the lesser nirvāṇa; their Mahāyāna roots do not germinate, like scorched and ruined seeds. Because they see the fruit of suffering, they eradicate the cause of origination; because they cultivate the path factors, they advance toward cessation. This is not the Mahāyāna, where delusion itself is wisdom with nothing to eradicate and nothing to cultivate, and birth itself is cessation with no suffering and no exhaustion; hence it is said, "they do not seek the Dharma." The Mūlamadhyamakakārikā says: "The Buddhas teach the Dharma of emptiness / In order to save those attached to existence; / If there are those who are attached to emptiness, / The Buddhas will not save them." From "body measuring three hundred" downward, the fledgling of the garuḍa bird is cited as a metaphor. The two vehicles only contemplate the three kinds of samādhi—emptiness, signlessness, and wishlessness—which is like the body measuring three hundred [yojanas]. Lacking the two wisdoms of the middle and the provisional is like having no two wings. Falling into the pit of the three unconditioned states is like the bird falling to the earth. Suffering equal to death is achieving the fruit of the arhat. Suffering that is death is achieving the fruit of the pratyekabuddha. Suffering that is equal to death is called "suffering equal to death," while in reality one has not died. Or it is said: the preparatory stages of the two vehicles are suffering equal to death, and the holy stages are the suffering of death. Furthermore, those in training are suffering equal to death, and those beyond training are the suffering of death. As for the three unconditioned states: first, cessation through deliberation; second, cessation not through deliberation; third, space. Although all three are mentioned together, what the two vehicles realize is only cessation through deliberation. However, this metaphor originally comes from the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, and the Mahāprajñāpāramitopadeśa explains it: it says that the garuḍa's body is three hundred yojanas in length and can fly from one Mount Sumeru to another Mount Sumeru. When this bird has just hatched, its two wings are not yet formed; wishing to fly away, it falls into Jambudvīpa and suffers either death or suffering equal to death. Halfway, repentance arises: "I wish to return to the heavens, but I cannot lift myself up." Originally, this was a metaphor for a bodhisattva falling into the stage of the two vehicles; here, it is borrowed as a metaphor for the two vehicles.
2.34
Second, from "Dharma..." downward, the sūtra is cited to clarify the retribution for stealing. Not obtaining the Dharma-food of the Mahāyāna is starvation; lacking great power and function is emaciation; lacking great merit is scrawniness; views and thoughts arising upon existing or non-existing goodness are like sores and ringworm. They do not see the Buddha of the one essence of the three bodies, they do not hear the complete and sudden Dharma, and they do not enter the assembly of the three stages of worthies and ten stages of sages.
2.35
Third, from "if..." downward, the bodhisattva [is discussed], in two parts: first, reprimanding the gradual succession as constituting a violation. Practice, study, and the path—these three correspond to precepts, concentration, and wisdom. Stating that they are "gradual" means that these three all revolve according to emptiness, provisionality, and the middle. Because the three truths are vertical, moving from shallow to deep, grasping and abandoning are discussed with respect to each one. Samsara is "coming"; within emptiness is "going." Originally sinking in samsara is already called "coming"; after having gone, to come again to establish samsara constitutes two comings. Destroying existence and leaving the realm is already called "going"; abandoning the extremes to advance toward the middle is called "going again"; hence, this constitutes two goings. Are not comings and goings like these a humiliation? The truth and the contemplation are not distinct; they are free of the marks of the two graspings. Now, since they cultivate separately, taking the contemplation to objectify the truth is called taking what is not given.
2.36
Second, from "having taken..." downward, the retribution for stealing is clarified based on the sūtra. Grasping and abandoning having occurred frequently, this very state is called the retribution of the karmic act of stealing through poverty and distress. Because the distinct and complete teachings elucidate the retribution of transformation, it is not a matter of changing rebirths: the movement of a thought is karma, and transmutation is suffering. Hence the Awakening of Faith says: "When there is movement, there is suffering; the fruit is not separate from the cause." Being unable at the initial mind to頓cut off thought and deliberation suddenly causes the heaven of ultimate truth to be far away even though it is near; that is, it is abandoned and departed from.
2.37
Second, the complete [teaching], in two parts: first, demonstrating the characteristics, in two parts: first, clarifying the observance of grasping the meaning, in two parts:
2.38
First, praising the characteristics of the observance of principle. Only the complete contemplation is able to depart completely from taking what is not given; the contemplation that severs grasping is called the "five non-acceptances," which means not accepting the four extremes and not accepting non-acceptance. With these five non-acceptances, if one does not discern them with the wondrous principle, one risks conflating them with the biased teachings; therefore, it is first said that the person of the complete teaching contemplates the true characteristic of all phenomena. All phenomena do not go beyond the environment and person of the Buddha and sentient beings. These are the dharmas of the two modes of cultivation: reverse and accordant. Cultivation in its entirety is the nature; each and every phenomenon is nothing other than the true characteristic of the Middle Way. The characteristic of the central reality is not a characteristic of dualistic opposition. The person of the complete teaching contemplates this, and therefore has no four acceptances. Not only is the objective realm free from the opposition of the four propositions, it is also free from the opposition between subject and object of realm and contemplation; hence the contemplation of non-acceptance is also not accepted. Since at the initial mind one cultivates the five non-acceptances relying on the central reality, it belongs exclusively to the complete teaching. Because of the five non-acceptances, it is called non-taking. This is great bodhi, which can obstruct the vows of all conditioned grasping. Phenomenon after phenomenon is the middle; beyond the high there is no low, and beyond the low there is no high. What phenomenon can be taken? What phenomenon can be abandoned?
2.39
Second, from "in this way..." downward, the retribution is clarified with reference to the sūtra. That is, the wealth of principle is used to reveal the absence of poverty. Being wealthy, they do not take; how could there be distress? Because they do not take, thought and deliberation are severed, and they are not in opposition to the heaven of supreme truth; this corresponds to the sūtra text's "the gods do not depart."
2.40
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.
2.41
Second, from "the former..." downward, concluding superiority. "Shallow and blocked"—"and" (qie) means "simultaneously" (jian).
2.42
Third, the precept against sexual misconduct, in two parts: first, demonstrating the observance and violation in terms of phenomena and principle. Demonstrating phenomena and principle has the intention of observing both together, using phenomena to support principle and using principle to guide phenomena. Since we live in the final age, efficacy lies in phenomenal observance; this is the meaning of the Nirvāṇa Sūtra's supporting the Vinaya. When the observance of principle discusses being stained and unstained: the mind contemplating another realm is called stained phenomena; when the realm itself serves as contemplation, only then is it called unstained. Speaking of "various kinds": phenomena follow the contemplation of principle, and the lesser, greater, biased, and complete are fully differentiated below.
2.43
Second, from "if it pertains..." downward, clarifying the strengths and weaknesses of the biased and complete, in two parts: first, the biased, in three parts: first, humans and devas, in two parts: first, humans: their mind of observance is not yet pure, like a monkey wearing a chain. Carrying a bowl of oil—the Mahāparinirvāṇa Sūtra uses the metaphor of a great crowd filling twenty-five li, where a king orders an official to carry a bowl of oil and pass through the midst of them without letting it spill; if a single drop is spilled, his life will be cut off. He also dispatches a man with a drawn sword to follow him. The official receives the king's command and walks with all his mind focused on holding it; though he sees the five desires, his mind feels no greed or attachment. That sūtra uses the twenty-five to symbolize the twenty-five states of existence. The drawn sword symbolizes impermanence. The present text uses it to symbolize an ordinary person keeping precepts; the drawn sword can symbolize the guilt of the three wretched destinies. Severing the coarse of the present to seek the subtle of the future is like exchanging the base for the noble.
2.44
Second, from "if for the sake of..." downward, devas, in two parts:
2.45
First, the six desire [heavens]. The text mentions Śakra, whose intent encompasses the six heavens.
2.46
Second, from "if severing..." downward, the eight stages. Using the method of counting breaths to restrain the mind of the five desires, they wish to be born in the four dhyānas and experience the pleasure of branches and groves, reaching up to the peak of existence like frozen fish, etc. How could they know that long life is one of the eight difficulties? Being subsumed within savored dhyāna, it is not being unstained by desire.
2.47
Second, from "if hating..." downward, the two vehicles, in two parts:
2.48
First, being called observance in the lesser [vehicle]. Knowing suffering and eradicating origination is like an enemy or a snake; cultivating the path and realizing cessation is like a relative or a jewel. Because they merely regulate themselves, they proceed straight ahead; lacking compassionate salvation, they do not turn back. The four directions and four intermediate points refer to the winds of the eight directions, which symbolize the four contrary and four accordant conditions of humans and devas—namely, gain and loss, defame and praise, praise and ridicule, suffering and pleasure. Mount Sumeru symbolizes the mind of the two vehicles.
2.49
Second, from "if hearing..." downward, being called a violation in the Mahāyāna. Suilam: here this translates as "swift and fierce"; during the kalpa of destruction, when this wind arises, it can destroy Mount Sumeru. This is because the five sense objects of the two lands outside the triple realm can move the two vehicles. In the Mahāprajñāpāramitopadeśa, when Kāśyapa hears the zither of Kinnara, he cannot maintain his composure, and immediately says: "The winds of the eight directions cannot move Mount Sumeru, but when the vairambha wind arrives, it breaks it like rotting grass. I have already completely severed the five desires of the three realms, and they cannot move my mind. Yet these are the pure and wondrous five desires of a bodhisattva; in the face of this, I cannot maintain my composure."
2.50
Third, the bodhisattva. This bodhisattva of the distinct teaching constitutes a violation when viewed from the complete teaching, because they objectify merely the middle way and give rise to conformable attachment. If they enter the ten practices, they do not retrogress to adopt the lesser vehicle, yet they do not advance to seek the complete vehicle, like falling from a mountain peak; hence it is called "falling from the peak." Caṇḍāla: here this translates as "stern banner"; they are slaughterers of the western land who adorn themselves with evil karma, and when walking they shake bells and hold bamboo as a banner, hence their name. Here, those of understanding based on merely the middle are reprimanded as being, in comparison to the bodhisattva of the complete teaching, just like evil kinds of butchers among men. Since they lack the skillful means of the two contemplations that are identical to the middle, they are bound by the central wisdom within the provisional teaching. Since they dwell together with the enemy of ignorance, how could they overcome it? The wisdom of separate cultivation lacks the benefit of unconditioned action; viewed against ultimate purity, it is a dharma of stained desire. Whenever the distinct teaching is reprimanded, it mostly concerns people of the stages of abiding, practice, and the ten faiths, because those in the stage of dedication can cultivate completely.
2.51
Second, the complete [teaching], in two parts: first, demonstrating the characteristics, in two parts: first, clarifying the observance of grasping the meaning, in two parts: first, demonstrating in terms of meaning, in three parts:
2.52
First, demonstrating the contemplation of the truths that can purify. "One mind" is the mind of views and thoughts. Contemplating this stained mind as being itself the pure nature—this nature is neither shallow nor narrow, reaching the source of the three truths. Giving rise to contemplation entirely from the truth is precisely emptiness, provisionality, and the middle. Being identical to emptiness, it is unstained by stain; being identical to provisionality, it is unstained by purity; being identical to twofold occlusion, it is unstained by the two extremes; being identical to twofold illumination, it is unstained by the Middle Way. The three truths and threefold contemplation take place in just a single thought-moment; subject and object are not distinct, and the middle and extremes are both pure.
2.53
Second, from "being identical to emptiness, therefore..." downward, demonstrating the love and views that are purified. The contemplation of the truths above constitutes that which can purify; now it is clarified that views and love are precisely that which is purified. One must know that what is purified encompasses both the shared and distinct teachings; the Buddha, bodhi, and so forth are love conformable to the path; deeply contemplating them as identical to the middle, that love dissolves of itself.
2.54
Third, from "three..." downward, demonstrating that the three truths are named purity. Purity is the meaning of emptiness. What is ultimately empty must empty the three truths, so as to verify that that which can empty does not lack the threefold contemplation. Because that which can empty is also empty, this purity is also pure, being unimpeded in penetration.
2.55
Second, from "the sūtra..." downward, citing the sūtra for proof, in two parts: first, citing the sūtra text. Second, from "the complete..." downward, harmonizing the sūtra's meaning. The sūtra discusses this in terms of stages; observance lies solely in the fruit. Now, with reference to the complete contemplation, the initial mind is already able to observe the Buddha's precepts completely and suddenly, because in contemplating the true characteristic, cause and effect are not distinct. Were it not so, how could one adorn oneself with the Tathāgata's adornments?
2.56
Second, from "the complete..." downward, clarifying the violation of grasping the meaning, in two parts:
2.57
First, citing the phenomenal events from various sūtras. Having attained the Dharma-door of inherent defilement and desire, they are therefore able to practice phenomenal defilement and also able to manifest the contemplation of the principle of defilement. Since the contemplation of defilement can be understood by analogy to the meaning of bodhi, it is omitted here, and the phenomena of defilement are presented solely relying on the Avataṃsaka [Sūtra]. "Practicing without defiling the precepts" is the name of a bodhisattva. "First luring them with the hook of desire": sensual desire is like a hook, capable of drawing people in; thereafter, causing them to penetrate the Dharma-realm of desire is called entering the Buddha-path.
2.58
Second, from "This is indeed" downward, explaining the intent behind using transgression. This refers to the aforementioned three persons who have long abided in the Dharma-door of inherent defilement and non-defilement; being able to manifest the practice of defilement, they are therefore called "desire that is non-desire"; and causing sentient beings to awaken to the nature right within desire, it is therefore called "using desire to stop desire." The analogy of the pin (xie): the character should be written as xie (榍), and is also written as wedge (xie 楔). The Shuowen says: "A wedge is a peg (jian). Jian is pronounced zi and lin cut." To drive out a former peg, one must rely on a latter peg; hence it is called "driving out a wedge with a wedge." "Using sound to stop sound": the seventh fascicle of the Da zhidu lun says, "It is like an administrative monk who raises his hand and calls out, 'All in the assembly, be silent!' This is using sound to block sound, not seeking sound."
2.59
Second, from "Former" downward, concluding with superiority.
2.60
Fourth, from "Furthermore" downward, explaining the precept against false speech, in two [parts]:
2.61
First, presenting the phenomenal and the principle. Question: In the phenomenal, false speech is grave when one claims to know and claims to see without having attained the noble Dharma. Here, the Dharma-door explains it as claiming to have realized and attained when one has not realized or attained; how is this different from the phenomenal? Answer: Under the fourth precept, one knows oneself not to have attained the Dharma of superior persons and deceives others by saying one has attained it; hence this false speech excludes overweening pride. In the case of false speech in principle, the inner mind truly claims to have attained and realized; this mind is inflated and looks down on others, which is overweening pride. Therefore, the Lotus Sūtra says: "Bhikṣus and bhikṣuṇīs who claim to have attained the ultimate do not aspire to seek supreme bodhi; you should know that these are people of overweening pride." Here, not yet understanding the perfect principle, within the three teachings of humans, devas, and [the vehicles], they each take their own to be real; this is called false speech, and it is also overweening pride.
2.62
Second, from "The various" downward, explaining the biased and the perfect, in two [parts]: first, the biased, in three [parts]: first, humans and devas, in two [parts]: first, humans, in two [parts]: first, the characteristics of false speech, in two [parts]:
2.63
First, desire. "Lesser suffering" means light suffering. The suffering in the three destinies is heavy, while the suffering in the human realm is light; ordinary beings fail to perceive this and reckon it to be pleasure. Taking suffering to be pleasure, it is therefore said that they "perversely produce thoughts of pleasure." It is just like worldly people whose crime warrants death, yet their lives are spared with a thousand floggings. A penalty is truly suffering, but because life is preserved, with each stroke of the penalty thoughts of pleasure arise. It is also like a sick person who fears death and is treated with acupuncture and moxibustion. Acupuncture and moxibustion are truly painful, but because it is said to eliminate disease, thoughts of pleasure arise in every instance. Mutually scorched by the eight sufferings, they falsely deem it pleasure; the matter is just like this.
2.64
Second, from "Erecting" downward, views. They are detailed as in the Mahāparinirvāṇa Sūtra. Ordinary beings and non-Buddhists have proud minds that hold themselves high, which is analogized to erecting banners. Verbally proclaiming proud words is analogized to beating drums. Regarding the five aggregates, they each give rise to four views; the text briefly presents the form aggregate, and the other four aggregates may be understood accordingly. The next line should read "apart from form is self"; the current reading "the self is form" is an error in the text. "There is a self within form" means form is large and the self is small. "There is form within the self" means the self is large and form is small. Giving rise to sixty-two: on each of the five aggregates they give rise to four views, together making twenty; traversing the three times, they make sixty; and what they reckon does not go beyond the two views of annihilation and permanence; therefore there are sixty-two. What they preach lacks reality and is like joking and jesting; hence it is called "frivolous discourse." Due to this frivolous discourse, they do not see true emptiness, and thus it destroys the wisdom eye.
2.65
Second, from "Possessing verbal" downward, concluding and indicating the verbal faults. Views are false sentiments that necessarily produce further reckonings, which is divisive speech. Proclaiming evil and wicked principles is harsh speech. Artfully embellishing wicked words is frivolous speech. The various views are fundamentally perverse; taking the perverse as correct and thereby deceiving people, false speech is singled out as the title, but in reality it encompasses all four.
2.66
Second, from "Thirty-" downward, devas. The Chapter on the Infant's Practice of the Mahāparinirvāṇa Sūtra says: "It is like when an infant is weeping and crying, the parents take yellow willow leaves and speak to it, saying: 'Do not cry, do not cry! I will give you gold.' When the infant sees them, it gives rise to the thought of genuine gold, and then stops crying. However, these willow leaves are truly not gold. When the infant sees wooden oxen, wooden horses, wooden men, and wooden women, it also gives rise to thoughts of men, women, and so forth, and thereupon stops crying. The Tathāgata is also like this: when sentient beings create evil, he preaches to them that the Trāyastriṃśa Heaven is permanent, blissful, self, and pure, that they are upright and self-indulgent, enjoying the five sensual pleasures in wonderful palaces. When sentient beings hear this, their minds give rise to greed and pleasure; they cease committing evil and diligently perform good deeds. The Trāyastriṃśa Heaven is truly saṃsāra, without permanence, bliss, self, or purity; for the sake of saving sentient beings, it is expediently preached to exist." Zhang'an explains: "This matches the four heavenly virtues. The willow leaves analogize the false, because the pure color is bright and clear. The willow tree analogizes the false, because the permanent body is supple. The wooden oxen and wooden horses analogize the false, because pleasure can be played with. The wooden men and wooden women analogize the false, because the self resembles a human." "Subtle afflictions of neither-thought": that realm possesses ten kinds of subtle mental factors: first, feeling, meaning sensory feeling; second, perception, meaning sensory perception; third, volition, meaning mental volition; fourth, contact, meaning mental contact; fifth, intention, meaning mental intention; sixth, desire, meaning the desire to enter and emerge from absorption; seventh, liberation, meaning liberation through mental cultivation; eighth, mindfulness, meaning mindfulness of samādhi; ninth, concentration, meaning the mind abiding in accordance with the Dharma; tenth, wisdom, meaning the faculty and power of wisdom.
2.67
Second, the two vehicles, in two [parts]:
2.68
First, bringing out the characteristics of their practice. "Vying to grasp shards and gravel" uses the analogy of the spring pond and the lost jewel from the Mahāparinirvāṇa Sūtra. The spring pond analogizes the realm of sentient beings indulging in dust and desires. Losing the jewel analogizes the obscurement of the perfect understanding. Believing in the Hinayana teaching is like entering the water; cultivating contemplation is like seeking the jewel; seeing only biased truth and deeming it ultimate is like obtaining shards and gravel and deeming them genuine pearls. Giving rise to thoughts of tranquil extinction and security is like joyfully carrying them out. "Birth is truly not exhausted" because they still undergo transformative birth. "What had to be done is not completed" because they have not yet cultivated the Buddha-path. Preaching liberation apart from poison is a single, small liberation. Explaining liberation right within poison is called all-liberation, which is great nirvāṇa. Because those with overweening pride cling to the three poisons, the Buddha preached liberation for them, and for that reason preached detachment. Śrāvakas abide in this and deem it the ultimate liberation, but in truth they have not attained all-liberation. This aligns the Vimalakīrtinirdeśa with the Lotus Sūtra, the text bringing out the characteristics of false speech.
2.69
Second, from "Not yet attained" downward, concluding that it constitutes false speech.
2.70
Third, from "Buddha" downward, the bodhisattvas, in two [parts]:
2.71
First, presenting the characteristics of their practice. The Buddha preaches the four gates, his intention being to express the one reality. Those of the separate teaching have dull faculties and each cling to a single gate, mutually obstructing one another.
2.72
Second, from "Now" downward, concluding it to be false speech. The true mark of all dharmas is free from the marks of verbal expression and free from the marks of mental conditioning; because the essence of each dharma is all-pervading and the natures of the few and the many interpenetrate, how could it be definitively spoken of with words such as emptiness and existence, or counted as one or two? Since the words and thoughts of this teaching contradict the true principle, if it is not false, what is it?
2.73
Second, the perfect, in two [parts]: first, presenting the characteristics, in two [parts]: first, explaining holding [the precept] through grasping the meaning, in two [parts]:
2.74
First, generally indicating the mind and the mouth. Those of the perfect [teaching] have sharp faculties; hearing of emptiness, existence, and so forth, they all know they are inherently entailed in the nature. How could the four gates inherently entailed in the nature be obstructed? One gate entails the other three, and the three gates are likewise. Contemplating in accordance with the nature and preaching in accordance with the nature—since both accord with the nature, and the nature transcends speech and thought, contemplation is non-contemplation, and preaching is non-preaching; therefore both contemplation and preaching are said to be "in accordance with reality."
2.75
Second, from "As" downward, separately explaining the mind and the mouth, in two [parts]: first, explaining that the mind contemplates while free from all marks. What is negated as internal or external is either based on self and other, based on faculties and dusts, based on mind and dharmas, or based on the Dharma-nature paired against ignorance. These internals and externals, both-both and neither-neither, all constitute the four marks. Attaining liberation through wonderful contemplation means being free from these four, nor is liberation attained by means of a contemplation devoid of the four marks. Nature-emptiness is not the four; mark-emptiness is not non-existence. The names of these two types of emptiness are confounded with the shared teaching, so one must rely on the perfect principle to distinguish them from that biased emptiness. What is the perfect principle? It means the various four marks do not go beyond original enlightenment; entirely using the original as the beginning, the object is immediately the contemplation; how could one further be biasedly attached to the four natures or the marks devoid of the four? From "not these two types of emptiness" downward, it is named liberation.
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- 金光明經文句記 — Classical Chinese