金光明經文句記 3

English (machine translation) 3

Language: English

3.1

Composed by the Śramaṇa Zhili of Siming under the Song

3.2

Second, from "At that time" onward is the major section of the main body division, in two parts: first, a general indication of the text and its meaning, in two parts:

First, indicating the beginning and end of the sūtra text. The three chapters—"Repentance," "Praise," and "Emptiness" in full—and this half chapter on "Span of Life" together constitute the authentic teaching.

3.4

Second, from "Altogether three" onward, discerning the great import of the three sections, in two parts: first, relating other masters, in two parts: first, directly clarifying the other interpretations, in three parts:

3.5

First, relating the first master.

3.6

Second, from "The second says" onward, relating the next master, in two parts: first, recounting; second, from "Next then" onward, Zhang'an refutes it. Because [the text] does not say "the Master" or "Tiantai," we know this is a private refutation [by Zhang'an]. Although emptiness is the middle, this is employing the middle in the causal stage to break attachments, and not yet the substance of the middle revealed at the fruitional stage. Although the Dharma is not different, the meaning of function and revelation is distinct; since the ancients were benighted about this, it is not adopted here.

3.7

Third, from "The Tripiṭaka [Master]" onward, relating Paramārtha, in two parts:

3.8

First, relating [his view]. As for "Ākāśagarbha, etc.": the "Chapter on the Distinction of the Three Bodies" in the new translation of the sūtra says: "The Bodhisattva Ākāśagarbha addressed the Buddha: 'How do bodhisattvas practice in accordance with the Dharma regarding the profound secrets of all Tathāgatas?'" This points to this as the preface.

3.9

Second, from "Simply" onward, Zhang'an refutes it. Every section of various sūtras has questions raised; can all of them be called prefaces? Hence he says the meaning is weak.

3.10

Second, from "The Master says" onward, our master's acceptance and rejection. Although that Ākāśagarbha asked in terms of the cause, the Buddha's answer stated that all Tathāgatas equally possess the three bodies; how is this not the meaning of the fruit? Therefore, he rejects the Tripiṭaka Master and accepts the first master. The next master can be known [from this].

3.11

Second, from "The new and old" onward, clarifying the present view, in three parts: first, clarifying the principal theme and the substance based on the new translation of the sūtra, in three parts: first, the four Buddhas explain the trace to reveal the source, brushing aside the doubt about the brief eighty [years], and clarifying the long response of the ocean drops. Having heard that the response and transformation can be long or short, one penetrates that Dharmakāya and Saṃbhogakāya are neither extinguished nor born; once the source and trace are harmonized, deliberation and thought cease. Those of superior faculties, merely hearing the trace, also awaken to the original source. This corresponds to the first cycle.

3.12

Second, from "If not yet" onward, the prince shows the source to cause awakening to the trace. In the "Chapter on the Span of Life" of the new translation of the sūtra, after the four Buddhas finished explaining the lifespan to benefit beings, there was the Brahmin Kauṇḍinya who, wishing to be born in heaven, sought relics of the Buddha the size of a mustard seed. The Licchavi prince replied in verse, saying: / "Even if the legs of a gnat or mosquito / could be made into city watchtowers, / in the serene body of the Tathāgata, / there can be no matter of relics. / If a hare's horn were made into a ladder / to ascend to heaven from the earth, / evil thinking regarding the Buddha's relics / having merit is impossible. / If a mouse mounted a ladder of hare's horns / to eat the moon and eliminate the asuras, / relying on relics to exhaust delusion / and attain liberation is impossible." / Those of middling faculties, directly hearing that the principle-source of the Dharmakāya is neither born nor extinguished, then awaken to the fact that the reward and response can be eternal or non-eternal. Once principle and phenomena are harmonized, deliberation and thought immediately cease. This corresponds to the second cycle.

3.13

Third, from "If not yet" onward, Śākyamuni discusses both to cause complete understanding. Since those of lower faculties are dull, merely discussing the source or the trace cannot bring about an anticipatory understanding of their mutual harmonization; therefore, Śākyamuni fully expounds the three bodies, namely the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. Just as relying on the sky there is lightning, and relying on lightning there is light: the Dharmakāya is the principle, and the Saṃbhogakāya is wisdom. Since wisdom responds to the principle, it immediately raises the Nirmāṇakāya. The three bodies are mysteriously one, yet the one is not fixedly one; the three bodies are distinctly evident; therefore the chapter title is "Distinction of the Three Bodies." The Dharma and Saṃbhoga bodies are the source, and the Nirmāṇakāya is the trace; explaining both simultaneously gives rise to wondrous understanding, and deliberation and thought cease. This corresponds to the third cycle. These three turns all explain the Tathāgata's eternal theme to reveal the substance, intending to cause the hearers to arouse wisdom and realize the principle.

3.14

Second, from "The chapter on repentance" onward, judging that the three chapters all clarify function. The principal theme of the Buddha's wisdom reveals the substance of the Dharma-nature; this is precisely called the theme and substance of the sūtra. All sentient beings take this theme and substance as their original mind; if they can repent, praise, and cultivate the two emptinesses, the wondrous function of the Buddha arises in its entirety, causing these sentient beings to eradicate evil and produce good, and bringing forth the function of emptiness to guide and accomplish the two functions; hence it says the three chapters are all the sūtra's function.

3.15

Third, from "The present" onward, clarifying that this version abbreviates the two turns. Because those two turns both reveal the three bodies, and what is revealed in this present turn is no different, Master [Dharmakṣema], according with the faculties that prefer brevity, did not translate the latter two.

3.16

Second, from "The text is divided" onward, dividing the text and explaining it, in four parts: the first text, in two parts: first, dividing the text; second, explaining, in four parts: first, the four Buddhas utter verses, in two parts: first, the sūtra compiler recounts; second, the four Buddhas state metaphors, in two parts: first, discerning the body and the preaching, in two parts: first, question; second, answer, in two parts:

3.17

First, clarifying the preaching. The source matches the capacity of the faculties; whether shared or distinct makes no difference.

3.18

Second, from "Seeing is also" onward, clarifying the body. In interpreting the title and classifying the teaching, this sūtra belongs to the Shared [Teaching]. This teaching clarifies that the Buddha's sixteen-foot body and Noble and Special Body are seen differently in one body; hence it is called the unified body. Now in this chamber there is an assembly of the three vehicles; among the three, the bodhisattvas of sharp faculties can deeply contemplate emptiness and see the principle of non-emptiness. The principle of non-emptiness is precisely that sentient beings and the Buddha share the identical awakened nature. Therefore, though they see the Buddha, the Buddha does not come from outside; whether according with the great or according with the small, all are boundless; hence it says that the four Buddhas share the Noble and Special Body, and the application of body and wisdom is one and eternal. How could it be that only the Buddhas are neither two nor distinct? They are also not different from their disciples; hence it says the assembly is one. Although there has not yet been an opening and discarding, the sharp persons see them identically. If dull bodhisattvas and persons of the two vehicles, since they see only emptiness, perceive the four Buddhas arriving from outside, grasping the bodily limits as merely response and transformation; when the Buddhas are still distinct from one another, how could the disciples be the same? Due to the differences among the three vehicles, it says the assembly is manifold.

3.19

Second, from "Dividing into eight" onward, dividing the text and explaining the meaning, in two parts: first, recounting the two masters' divisions of the text; second, from "The old [commentary] says" onward, explaining the meaning following the first master, in four parts:

3.20

First, four verses setting up the analogies, in two parts: first, refuting the ancients, in two parts: first, recounting; second, from "This meaning" onward, refuting. The preaching of the Buddhas is unerring in the three periods, and thus good in the beginning, middle, and end. The expressive words possess the Dharma, and thus their speech is skillful. The expressed [meaning] transcends feelings, and thus its meaning is profound and far-reaching. If it were uniformly devoid of meaning, how could one awaken to the eternal theme? Therefore we know the ancient masters were completely lost regarding the sūtra's purport.

3.21

Second, from "Now provisionally make" onward, the present explanation, in two parts: first, setting forth the headings and recounting the intention, in two parts: first, setting forth the headings. The meaning explained by the Great Master is inexhaustible; matching the faculties to explain the text, he provisionally shows three intentions.

3.22

Second, from "The four truths" onward, recounting the intention, in two parts:

3.23

First, clarifying the three causes and effects. The four truths are the principle, upon which cause and effect universally rely; the four applications of mindfulness are the practice, cultivated in the cause; the four virtues are fundamentally inherent, realized in the fruit. Without these three meanings, the eternal theme cannot be revealed.

3.24

Second, from "If discussing" onward, clarifying the mutual dependence of the three. Investigating the fruit depends on the cause; cause and effect depend on the truths; wishing to accomplish cause and effect, understanding the truths comes first.

3.25

Second, from "Above, using" onward, explaining the meaning according to the headings, in three parts: first, explaining in terms of the four truths, in two parts: first, using the four truths to explain the verses, in two parts: first, explaining the meaning of the truths beforehand, in two parts: first, clarifying the meaning of the four truths, in three parts: first, contrasting with the above to clarify object and wisdom. The above clarified the person able to preach, which should correspond to wisdom; now clarifying the Dharma that is preached, it should correspond to the principle.

3.26

Second, from "The old reading" onward, refuting the ancients for merely reaching phenomenal aspects. The phrase "reading the text" refers to the text in the third fascicle of the *Mahāprajñāpāramitopadeśa* explaining the ten titles' "Right and Complete Knower" (samyaksaṃbuddha). Thus the treatise asks: "What is the Right and Complete Knower?" Answer: "Knowing suffering, like the characteristics of suffering," and so on. In the old reading of this text, although they interpreted the word *ru* ("like"/"as") as non-different, they were benighted about the Tripiṭaka [Teaching's view] that knowing phenomena according with principle is non-different, and the Mahāyāna view that knowing phenomena as identical to principle is non-different; this caused their explanation of the meaning to reach only phenomena and completely fail to reveal the principle. Furthermore, this text explains the Right and Complete Knower as rightly knowing the ultimate and completely knowing the conventional.

3.27

Third, from "Now clarifying" onward, clarifying our master's orthodox meaning, in two parts: first, in terms of the two truths; second, in terms of the three truths. The intention of the two explanations is that because the four [truths] such as suffering are the realms of worldly and transworldly causes and effects, if one does not comprehend that they are identical to the ultimate, identical to the conventional, and identical to emptiness, provisionality, and the middle regarding these four realms, they are not called truths; yet one must still comprehend that in the two truths the middle is the ultimate. The three treatises on emptiness and provisionality aim at the truth of the middle; one must see the middle in each and every cause and effect of the ten realms of delusion and awakening, where every single dharma is non-active, before it can be called the eternal abiding of worldly characteristics. If its principle were not so, how could one brush aside Ruciraketu's doubt? Both lines are first explained in terms of the truth of suffering, and second, concluded by extending the pattern to the remaining truths.

3.28

Second, from "Clearly knowing" onward, clarifying the intention of matching with the truths.

3.29

Second, from "All" onward, using the truths to explain the text.

3.30

Fourth, in terms of cause preceding and effect following, matching water, mountain, earth, and space to origination, suffering, the path, and cessation, all are analogously divided into three parts: first, citing and indicating; second, adducing proofs; third, explaining and concluding. In the truth of suffering, the citation of the *Shorter Prajñā* refers to the *Vajracchedikā Prajñāpāramitā*. It is called 'Shorter' in contrast to the *Large Chapter* and others; it is shorter in text, but its principle is identical with the large treatises. There, Mount Sumeru is used as a metaphor for the Buddha's body. Here, its use as proof of suffering is because the meaning of 'accumulation' is the same; it is not produced by origination. Yet, using the Buddha's retribution to prove born retribution clarifies that suffering is non-contrived, that the skandhas and āyatanas are all Thusness, and that there is no suffering to be abandoned, because birth immediately constitutes cessation. 'Towering and winding' (pánzhì): *pán* means winding; *zhì* means towering. Some write the character *pán* (磐, bedrock), which is an error. In the truth of the path, the citation of the 'ground of wisdom' from the *Lotus Sūtra* uses earth as a metaphor for the ground. Having arrived at the ground of wisdom, this is the middle of the path. Regarding the 'two routes of water and land': the land route reaches only this shore of the sea, which may be compared to the three vehicles commonly practicing the path factors, who, having not yet crossed beyond transformation-[birth-and-death], are still on this shore. The water route can reach the further shore of the sea, which may be compared to the One Vehicle distinctively practicing the path factors, being able, through the two deaths, to arrive at the shore of the three virtues. In the truth of cessation, the citation of the *Lotus Sūtra* uses space as a metaphor for space; this space is ultimate, hence it is said to 'finally return.' The 'five obscurations' are smoke, clouds, dust, mist, and the hands of asuras. The 'three luminaries' are the sun, the moon, and the stars. The principle of eternal cessation is originally unobscured, and now it is likewise not pure. Question: Suffering uses a mountain to symbolize the Buddha's body, the path uses earth to symbolize the ground of wisdom, and cessation uses space to symbolize wondrous space. Since these three possess the teaching that is identical with principle, one may discuss the Dharmakāya realized by them. If the initial truth of origination, in adducing proofs and explaining the conclusion, only discusses afflictions, how can it also be named the Dharmakāya? Answer: In the uncreated four truths, each and every one is the Middle. If everything did not fully converge in affliction, how could it be named 'identical with the Middle'? Because it is identical with the Middle, suffering is named Dharmakāya, the path is the ground of wisdom, and cessation is named wondrous space. Therefore, know that directly interpreting origination through affliction to reveal the Dharmakāya holds the most wondrous meaning, which practitioners should understand.

3.31

Second, clarifying the four truths to resolve doubts has two parts: first, showing the principle to clarify the severance of doubt, which has two parts:

3.32

First, showing the principle to clarify the characteristics. The general auspicious sign was explained above: unprecedented events in all worlds completely appeared, symbolizing that the provisional and real dependent retributions of the ten realms all manifest the three virtues. Now it clarifies that the provisional and real dependent retributions of the ten realms, in each and every one of the four truths, truth by truth, possess the three virtues. This is the characteristic of the pervasive principle, named the Dharmakāya; knowing this is named the retribution [body]; generating function is named the response [body]; and the response possesses length and shortness.

3.33

Second, from 'Ruciraketu' downward, showing the characteristics of severing doubt has three parts: first, the doubt that is severed; second, from 'The four Buddhas' downward, the method capable of severing it. The four metaphors were originally intended to make known the length of the response [lifespan], but the Great Master specifically interpreted them through the four truths. If the response lifespan were not entirely the Dharmakāya and the three bodies a single substance, how could one wondrously unite the two explanations in the commentary? Therefore, it is first indicated: 'Its words are clever and wondrous; its meaning is deep and far-reaching.' If they definitely symbolized only one body, how could the words be clever? If the three were juxtaposed and distinct, how could the meaning be deep?

3.34

Third, from 'Adducing the response' downward, praising the cleverness of the intention. The text's metaphors concern the length of the response [lifespan], but the intention is to reveal the retribution and Dharma [bodies]. Ruciraketu grasped the meaning, and the darkness of his doubt opened into clarity.

3.35

Second, from 'Explaining this' downward, praising the wondrous explanation and encouraging reflection. The clever metaphors of the four Buddhas severed Ruciraketu's doubts. Zhiyi's wondrous explanation generates the understanding of practitioners. Having now encountered it, how could one not reflect carefully?

3.36

Second, from 'The four verses' downward, explaining in terms of the four stations of mindfulness. 'Mindfulness' refers to the three wondrous contemplations: emptiness, provisionality, and the Middle. 'Station' refers to the four wondrous objects: body, feelings, mind, and dharmas. Without these contemplations and objects, the three bodies would not be manifested; how could one speak of discussing permanence? This explanation is divided into three parts: first, matching the verses to the dharmas, which has three parts:

3.37

First, discarding the specific to follow the general. Body, feelings, mind, and dharmas are merely the five skandhas; therefore, we know that the four stations of mindfulness are originally in the truth of suffering. However, the cultivation of the contemplation of the stations of mindfulness runs through the four teachings; here it is solely in terms of the perfect [teaching], namely, contemplating the body as pure, impure, and neither pure nor impure, up to contemplating dharmas as self, non-self, and neither self nor non-self, all of which constitute the three truths.

3.38

Second, from 'All' downward, matching and explaining according to the general. The 'station of mindfulness of samjñā and saṃskāra' is simply the mindfulness of dharmas combining these two skandhas; now, desiring to correlate them with the earth, the names of the skandhas are retained. 'Samjñā grasping and saṃskāra acting': samjñā grasps characteristics, and saṃskāra is flux and movement, hence it is said 'acting of saṃskāra' (xíngxíng). The lower character *xíng* is in the level tone.

3.39

Third, from 'If one contemplates' downward, the reason for matching the verses. The cause and effect of permanent lifespan cannot be accomplished without the perfect stations of mindfulness; hence they are used to match the verses.

3.40

Second, from 'If one contemplates' downward, resolving doubts through the dharmas has two parts: first, clarifying the causes and effects of the stations of mindfulness, which has two parts:

3.41

First, the characteristics of cultivating the cause. The four withered [trees] are emptiness, the four flourishing [trees] are provisionality, and the double negation is the Middle. In explanation there is a sequence, but in cultivation there is no before and after; this is the threefold contemplation in a single mind. Therefore, that the Buddha entered parinirvāṇa between the twin trees of four withered and four flourishing precisely symbolizes this.

3.42

Second, from 'Accomplishing the five' downward, the characteristics of attaining the fruit has three parts:

3.43

First, clarifying the characteristics of the harmonious identity of the three virtues. Being identical with withered and identical with flourishing, identical with neither withered nor flourishing, cultivated in a single instant, instant after instant the perfect mindfulness never ceases; passing through the five grades, manifesting semblance and realizing the real, when the stage of fruition is reached, the three delusions are entirely purified. The five skandhas of the hundred realms are free and unimpeded, called the five liberations. The five skandhas of the hundred realms are pure as space, called the five prajñās. The five skandhas of the hundred realms are ultimate and inconceivable, called the five Dharmakāyas. Wisdom merges with the five skandhas; the principle is that with which it merges, hence it is called 'principle.' Although their substance is one, it is divided without being divided. Prajñā is that which can merge, and the Dharmakāya is that with which it merges; because they mutually merge, they give rise to the function of liberation. From 'Although three' downward clarifies the meaning of the secret storehouse, as is commonly explained.

3.44

Second, from 'Benevolent King' downward, clarifying the characteristics of the permanence of the five skandhas. 'Nature' means unalterable: that is, the five skandhas of the hundred realms do not shift across the eight phases and are all-pervading in the ten directions. Yet it is not that beneath phenomenal matters there is a separate nature-skandha; simply, the wholesome, unwholesome, defiled, and polluted skandhas, in their very substance, are permanently abiding, named the Dharma-nature skandhas. Be careful not to seek them elsewhere.

3.45

Third, from 'Of the skandhas' downward, clarifying the characteristics of the substance and function of the three bodies. Dharma and retribution are both doubly negated; their entire substance generates function, capable of permanence and impermanence. When the permanent is functioning, it is long, etc.: long is the four metaphors, and short is eighty [years]. Since both are response lifespans, all are impermanent. Now dividing permanent and impermanent by long and short is because the weight of the mountain and so forth can reveal permanence. If the substance were not permanent, how could the responsive function be innumerable to humans and devas? Therefore, when Ruciraketu heard of cessation at eighty, he doubted that the lifespan was impermanent; when he heard the length of the four metaphors, he awakened to the permanently abiding substance. Thus it is said that when the permanent functions, it is long, and when the impermanent functions, it is short.

3.46

Second, from 'Ruciraketu' downward, using the fruit and function to resolve doubts has three parts: first, the doubt that is destroyed; second, from 'The four Buddhas' downward, the method capable of destroying it; third, from 'Ruciraketu' downward, the characteristics of attaining understanding. These three do not differ in meaning from resolving doubt through the four truths above, but must be deeply investigated.

3.47

Third, from 'The four verses' downward, explaining in terms of the four virtues has two parts:

3.48

First, matching the verses to the virtues. Pulverizing the earth into dust does not even leave the mark of purity, so how could defilement remain? Therefore it is matched to the virtue of purity, symbolizing that the purity of principle purifies both purity and defilement.

3.49

Second, from 'The four virtues' downward, resolving doubts through the virtues has two parts: first, manifesting the function of the virtues. Regarding the four virtues such as permanence, students must discern: the names are the same, but the substances differ. First, the permanence, bliss, self, and purity to which ordinary beings cling have the substance of [the delusions of] views and thoughts. Second, the permanence, bliss, self, and purity established by bodhisattvas have the substance of fundamental ignorance. Third, the permanence, bliss, self, and purity realized by the Buddha have the substance of the Middle Way. Now, all four are the Middle; therefore, they are all revealed through double negation, for the principle must negate the twelve inversions. These present ones—permanence and so on—are different in name but identical in substance with 'neither permanent nor impermanent' and so on. The double negation of the four virtues is precisely the Dharmakāya; the wisdom capable of merging with the four is precisely the Sambhogakāya. Once Dharma and retribution are merged, they can respond to beings, giving rise to permanence and impermanence, up to purity and impurity, functioning freely.

3.50

Second, from 'Ruciraketu' downward, eliminating doubtful thoughts has three parts: first, the doubt that is destroyed; second, from 'The four Buddhas' downward, the method capable of destroying it; third, from 'Ruciraketu' downward, the characteristics of attaining understanding. If one understands the intention of severing doubt through the four truths, these three can be seen.

3.51

Second, the one verse from 'A hundred million' downward, combining the metaphors, has two parts:

3.52

First, marking the two errors of ancient interpretations.

3.53

Second, from 'Formerly it was said' downward, clarifying the present intention to refute the ancients has two parts: first, refuting the biased grasping of the text, which has two parts: first, presenting the ancient interpretation. The ancients merely equaled the text, not knowing the intention behind the four Buddhas' clever indication.

3.54

Second, showing the present intention has two parts: first, showing the deep meaning of the sūtra. The four metaphors have measure, and 'hundreds of thousands' is a count—who does not know this? One must realize that presenting measure and presenting count is an analogy for the immeasurable and innumerable.

3.55

Second, from 'Since you' downward, reproaching the ancients for misrepresenting the sūtra. The words have concession and refutation: conceding knowledge of the response and transformation [bodies], but refuting delusion regarding the retribution Dharma. The retribution Dharma is the fundamental substance of response and transformation. Shallowly interpreting deep text harms oneself and harms others; having incurred wrongdoing oneself, it causes others to slander the teaching.

3.56

Second, refuting one-sided adherence to meanings. 'Meaning' is that which is expressed: the Nirmāṇakāya, Sambhogakāya, and Dharmakāya. These three bodies all possess the four propositions—namely, permanent, impermanent, both, and neither—revealing that the three and the one cannot be conceived or spoken of as identical or different. Ancient authors were deluded about this, holding that the transformation [body] is definitely impermanent, or, hearing that the transformation body is identical with the Dharma and therefore permanent, still held that the Dharma is permanent while the transformation is impermanent. This was truly because they did not understand the meaning of the word 'identical' (jí). Thus the *Awakening of Faith* states: 'According to what is fitting, it can constantly abide and sustain, neither being destroyed nor lost.' This reveals that the transformation body is replete with both meanings.

3.57

Third, the two verses from 'Therefore' downward, severing doubt, has two parts: first, citing the cause to explain the meaning, which has two parts: first, construing the text through phenomenal practices, which has two parts:

3.58

First, explaining in terms of primary cause and secondary condition. The primary cause is intimate; the secondary condition is distant. Not killing to preserve life is the primary cause of long lifespan; this is the meaning of the intimacy of the cause. Giving food to support life is the secondary condition of long lifespan; this is the meaning of the distance of the condition.

3.59

Second, from 'If one takes' downward, explaining in terms of two conditions. Non-killing has two aspects: not killing is cessation-wholesomeness, and releasing living beings is action-wholesomeness. Non-stealing has two aspects: not stealing is cessation-wholesomeness, and giving food is action-wholesomeness. Therefore, the ten wholesome deeds each have cessation and action, all named two conditions. The sūtra alternately adduces cessation and action for the two wholesomenesses; each and every one is the two conditions for long lifespan. Generating the bodhicitta is alone named the cause. 'Dharma-nature' means that the uncreated four vows arise entirely from Dharma-nature and are the cause of long lifespan. Since the various two conditions can assist the genuine mind of the path, they unite Dharma and retribution as neither permanent nor impermanent, capable of generating response and transformation as permanent and impermanent; the three bodies being a single substance is this wondrous permanence.

3.60

Second, from 'Dharma-food' downward, clarifying the Dharma-gate and pointing to what is above. If one clarifies giving food, non-killing, and so forth in terms of the Dharma-gate, it is as stated in the preface on doubtful thoughts, and fully explained in the commentary.

3.61

Second, from 'Cultivating the cause' downward, severing doubt based on the fruit. Explaining the short by means of the long, doubts about impermanence are severed, and the permanently abiding lifespan is illuminated. In the sūtra, 'Therefore, Great Being' directly refers to the Tathāgata, as in the expression 'Unexcelled Being.' Thus Yijing's new translation of this line reads, 'Therefore, Honored Greatly Awakened One.'

3.62

Fourth, the one verse from 'Therefore you now' downward concludes and establishes [the meaning].

3.63

Second, from 'At that time' downward, Ruciraketu's rejoicing has two parts:

3.64

First, explaining Ruciraketu's understanding based on what was heard. 'Fundamental and trace' means that the substance is fundamental and the function is trace. Hearing of the immeasurable lifespan, he understood that the trace function can be permanent, a length that is not long; he also knew that the trace function can be short, a shortness that is not short. His fixed doubt concerning eighty [years] departed from this point. 'Deep mind' means awakening to the lofty and deep substance of the retribution Dharma. This fundamental substance is wondrously beyond both measure and immeasurability.

3.65

Second, from "[he] leapt [with joy]" downward, joyful delight is explained in terms of entering the ranks. True faith and understanding arise, and one enters the rank of joy—in the Separate Teaching, this is the First Ground, while in the Perfect Teaching, it is the First Abode; both break ignorance, which is called the departure of doubt and perplexity. These all explain the stage of resemblance from the inner ordinary rank. As for "the pinnacle of the ten grounds," if equal enlightenment is not established, it is breaking the delusion of upper-grade ignorance at the tenth ground and ascending to the subsequent mind; this rank is called the vajropama-samādhi, the pinnacle of all subduings. Since it is stirred by the final ignorance, joyful delight and leaping with joy arise.

3.66

Third, from "from hearing" downward, the suitable listeners attain the Way. Those of superior capacity who first awaken correspond to the sense of the three cycles in the new sūtra. Ājñātakauṇḍinya seeking relics represents those of middling capacity; the distinction of the three bodies represents those of inferior capacity. Anuttarā-samyak-saṃbodhi is translated as unsurpassed proper and equal enlightenment; this is the inherently enlightened nature of all sentient beings, not something called "unsurpassed" and "properly equal" only upon ascending to the ultimate fruit. The arising of this enlightened mind extends through five [of the six identities]; here, it is the identity in partial truth.

3.67

Fourth, from "at that time" downward, the four Buddhas return to the fundamental, which has two parts. First is the explanation through causes and conditions: when the capacities, conditions, and enlightened natures of Ruciraketu and the rest of his class rise together, they stimulate the four Buddhas to appear without [really] appearing, appearing for the purpose of their giving rise to the mind [of awakening]. The mind having already arisen, they return without [really] returning.

3.68

Second is the explanation through contemplative practice: as for the objective realm of truth, the three truths as a single realm is fundamental awakening; the wisdom of awakening, as the three wisdoms in a single mind, is initial awakening. Fully initiating from the fundamental is called "arising"; the initial coalescing with the fundamental is called "correspondence." Excellent correspondence must forget both. Not forgetting is to generate blockage within what is open; in order to signify that both are tranquil, they do not appear.

3.69

Second, explaining the Chapter on Repentance has two parts: first, explaining the title, which has two parts; first, clarifying the meaning of repentance, which has two parts; first, directly clarifying the great meaning, which has four parts; first, explaining the name of repentance, which has three parts:

3.70

First, matching with other sūtras. The Fangdeng tuoluoni jing clarifies the four assemblies' repentance method; the Puxian guanfa jing clarifies the six sense faculties' repentance method; the Great Sūtra [Mahāparinirvāṇa Sūtra] has King Ajātaśatru repenting of heinous crimes; the Qing Guanyin jing eliminates and subdues the three obstacles. The contemplative gateways of the various sūtras can all eradicate sin; what Dharma is not repentance? However, as bodhisattva practice is to transform former karma and create conditions to benefit others, it discusses three kinds of repentance methods, such as non-arising. Śrāvakas deliver themselves; even if they explain repentance, they mostly rely on ritual action to seek escape from the three miserable paths. Therefore, we now only match with the various Mahāyāna sūtras to clarify the dispersed and the focused.

3.71

Second, directly explaining the name has five parts: first, explaining in terms of prostrating and submitting. The two characters chan-hui actually voice two languages together. Sanskrit is kṣama; the Chinese is "repenting of transgressions" (huiguo), because repenting of transgressions contains five meanings, such as confessing and submitting. Now that the Chinese and Sanskrit sounds are listed together, the Great Master therefore explains chan as confessing (shou) and hui as submitting (fu), and furthermore explains chan and hui as matched with shame (can) and conscience (kui), wishing practitioners to cultivate the practice of confessing and submitting, shame, conscience, and so forth directly through the two characters. This is the mark of skillful preaching of the Dharma, and one cannot fault it on the basis of Chinese and Sanskrit etymology. First, explaining in terms of confessing and submitting: shou is pronounced shou; it is stating one's sins oneself; kuan means sincerity.

3.72

Second, explaining in terms of dark and light. Qi means to look forward to; shang is still to venerate.

3.73

Third, explaining in terms of abandoning and seeking. Bi means to feel ashamed of; e is pronounced wu, meaning to dislike.

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Fourth, explaining in terms of exposing and severing: exposing past and present, severing future continuation.

3.75

Fifth, explaining in terms of shame and conscience has two parts:

3.76

First is the general explanation. Directly explaining repentance by shame and conscience without yet distinguishing the five meanings of humans and devas; hence it is called the general explanation.

3.77

Second, from "shame is" downward, is the specific explanation. It divides into the distinctions of humans and devas, as well as the phenomenal and principle aspects of the four teachings.

3.78

Second, first explaining in terms of humans and devas. Humans have fleshy eyes and see only the manifest. The devas possess karmically obtained heavenly eyes and thus see the hidden and secret. When this person feels shame and conscience, it is called repentance.

3.79

Second, from "moreover, humans" downward, explaining in terms of the four teachings. This is truly because this sūtra encompasses repentance for the three vehicles, and the three vehicles subsume the four teachings. Since the meaning of shame and conscience covers the four teachings, how could the four, such as confessing and submitting, not be so? An expositor, based on the meaning, should elaborate on this in detail. Furthermore, the worthy ranks of the four teachings all require exertion of effort, whereas the noble ones act spontaneously; this may be analogized to the deliberate and natural karmic retributions of humans and devas in the three realms. Furthermore, the worthies and nobles of the four teachings have practice and realization, whereas the principle of the four teachings is fundamentally uncreated; therefore they can again be named humans and devas, in four parts. First, the Tripiṭaka [Teaching], which has two parts:

3.80

First, the worthies and the noble ones. Worthies refers to the seven worthies; noble ones refers to the four noble ones. Dai means to reach. Second, from "moreover, worthies" downward, phenomenal and principle aspects.

3.81

Second, from "moreover, shame" downward, the Shared Teaching, which has two parts: first, worthies and noble ones. Bodhisattvas of this teaching sever delusion in common with the two vehicles, so all three vehicles are noble ones.

3.82

Second, from "moreover, the three" downward, phenomenal and principle aspects.

3.83

Third, from "moreover, the three" downward, the Separate Teaching, which has two parts:

3.84

First, worthies and noble ones. The noble ranks of the Shared Teaching only sever [delusions of] view and thought; the three worthies of the Separate Teaching can sever [delusions like] dust and sand and furthermore subdue ignorance; hence it says "still not."

3.85

Second, from "altogether, these" downward, phenomenal and principle aspects. This takes the exclusive middle as the supreme truth.

3.86

Fourth, from "moreover, the three" downward, the Perfect Teaching, which has two parts: first, worthies and noble ones. From the thirty minds onward, all realize the Dharma-body and all manifest the eight aspects [of a Buddha's life]; hence they are classified as noble ones. Because the ten faiths forever depart the ocean of the wheel of suffering, they are qualified to be called worthies.

3.87

Second, from "altogether, these" downward, phenomenal and principle aspects. It takes the middle endowed with all virtues as the supreme truth.

3.88

Third, from "combining to ten" downward, summing up the number ten. Because shame and conscience are divided into general and specific—general being one and specific being five—together with the four such as confessing and submitting, they constitute ten explanations of the name of repentance.

3.89

Second, clarifying the locus of repentance has four parts:

3.90

First, clarifying that repentance must attain its locus. That upon which repentance relies is like an unworked vessel: without an anvil, it cannot be formed. What serves as the anvil? It refers to the single true mark—there is no other true mark; it is the very mark of sin itself. One who attains this locus leaves no sin uneradicated and no virtue unmanifested. This naturally divides into two parts:

3.91

First, citing sūtras to clarify the locus has two parts: first, citing various sūtras, which has two parts:

3.92

First, citing two passages from the Great Sūtra. As for "rough words, gentle speech," and so forth: in the teachings of the seven expedients, the three obstacles must be eradicated and all practices must be cultivated; where subject and object are not obliterated, this is called "rough words." In the Perfect Teaching, all cultivated evil is identical to inherent evil; since that which is broken is tranquil, that which breaks naturally forgets itself; words of non-speaking are called "gentle speech." In these rough and gentle [words], right there they are tranquil, and the path of thought and deliberation is cut off; hence it says, "All return to the supreme truth." As for the four noble truths: the suffering of the two kinds of birth-and-death and the accumulation of the five entrenchments, because they are identical to the nature, not one can be abandoned. The path of the myriad practices and the cessation of the three virtues, because they are identical to the nature, have neither cultivation nor realization. When it speaks of severing birth-and-death, it discusses severing in terms of identity. Severance of non-severance leaves nothing unsevered. It also refers to the severance of the suffering of the virtue of the nature. These four, transcending thought, are all the supreme truth. Being able to know this is called attaining the locus.

3.93

Second, citing two passages from the Saddharmapuṇḍarīka Sūtra. Moving through is called "practice"; close familiarity is called "approach." Both of these must rely on the locus of the single truth. If one wishes to endure many insults, one must abide in the ground of principle; this ground is mind, so what further is there to practice or to differentiate? Nor does one consider that one's practice is without differentiation. If not so, how could it be called attaining the locus? As for "the place of jewels is close at hand," and so on, pointing directly to obstacles being virtues—how could anything be closer than this? Yet one must contemplate and illuminate; hence it says "advance forward." Abandoning grasping at provisional sentiments is called extinguishing the conjured city. Realizing that the provisional is the true is called arriving at the place of jewels.

3.94

Second, citing this sūtra has two parts: first, the citation. "I" is the true self; apart from the person, there is no Dharma. The Dharma is the permanently abiding five aggregates that are embraced; these aggregates serve as a dwelling, universal covering sentient beings. King Ajātaśatru spoke a verse understanding the supreme truth, which is called taking refuge in the World-Honoured One. Now this sūtra says, "I will be a place of refuge"; the former is the stimulus and this is the response, their meaning being entirely obliterated [into oneness].

3.95

Second, from "the place of refuge is" downward, the explanation. The sūtra says, "I will be a place of refuge"; what is the essence of "I"? Therefore, it is confirmed and explained through the nature of phenomena, the principle of truth, the wondrous realm, the teacher of Buddhas, and the secret treasury. As for "in the ten directions," whether partially or fully, all noble ones abide in the middle, and it is precisely through this locus that they cause sentient beings to abide. If the initial mind can abide, this is called attaining the locus.

3.96

Second, from "if one attains" downward, concluding by showing the necessity of the locus. When the true mark is fundamentally established, it can generate the wondrous repentance of non-arising and the path of pure faith. If one does not realize that all dharmas are identical to the nature, but instead raises the eight inversions on the level ground of the Middle Way, it is called falling headlong. As for "like a blind person," the four eyes are ignorant, blind to the Buddha eye, entering partial teachings where the thorn bushes of various views present obstacles wherever one turns—all of which stems from losing the locus.

3.97

Second, from "therefore Samantabhadra" downward, clarifying the wonder of repentance when attaining the locus has two parts: first, clarifying repentance in terms of wonder, which has three parts:

3.98

First, citing the sūtra to show the wonder. Sitting upright is the bodily deportment. The Zen Boluomi fully presents the method of sitting; whoever needs it should examine it. Mindful of the true mark is the contemplation that repents of sin. The true mark has no mark; how should one be mindful of it? One must be mindful of the mark of marklessness with mindfulness of non-mindfulness, marking non-mindful mindfulness with the mark of marklessness. If apart from mindfulness there is a separate true mark, or apart from the true mark there is a separate mindfulness, then it is not the mindfulness of the true mark of this sūtra. As for "all sins," and so on, it is the reason for the eradication of sins. Formerly being mindful of the true mark was realizing that cultivated evil is identical to inherent evil; inherent evil illuminating is the sun of wisdom, and cultivated evil is fundamentally empty, like melting frost and dew. As for "my mind," and so on, it also comes from this sūtra. The nature of mind is fundamentally identical to emptiness, provisionality, and the middle; being free from the defilement of the three delusions is called naturally empty. Sins and blessings across the ten realms, as well as the two selves, are ungraspable; who could be the master? Realizing and penetrating like this is the repentance of non-arising; therefore, the Tathāgata established three designations.

3.99

Second, from "no sin" downward, clarifying the wonder in terms of meaning. Matching the three designations with the three truths, the meaning can be known. If one understands the three truths serially, that is a sequential contemplation, not the present wondrous meaning. As for its meaning being wondrous: emptiness is identical to the three truths, and the provisional and the middle are also like this. The designation is one yet three; the three truths are all empty, provisional, and middle as well, which is three yet one. Practitioners should know that the mutual identity of three and one is meant to reveal that the locus of repentance completely cuts off thought and deliberation. If one uses these words to increase verbal conceptualization, one will never recognize the locus of repentance.

3.100

Third, from "the great beings" downward, revealing the wonder in terms of persons. As for what great beings study, how could their teaching be coarse?

3.101

Second, from "if one recognizes" downward, concluding with the name of wondrous repentance. Understanding that the mind of view and thought is the treasury of the three virtues, when the root of sin is tranquil, the repentance method naturally forgets itself. Subject and object being obliterated, how could it be named or described? One forcibly calls this locus the wondrous and unsurpassed.

3.102

Third, from "the Great Sūtra" downward, clarifying that the repentance is wondrous and the person venerable has two parts:

3.103

First, citing sūtras and books to show this. When mindfulness is deep and vast, it is like the great ocean. Repenting within this is called bathing. Subsuming all practices is called using various waters. This illustrates repenting to obtain prajñā. Evil karma from beginningless time is tied to the practitioner, just like a creditor. Seeing the true mark of karma is called relying upon and taking refuge in the king. Karma transforming in accordance with contemplation is called returning to make offerings. This illustrates repenting to obtain liberation. The nature of mind is unsurpassed, just like the top of a wall. The initial mind penetrating the nature is like grass relying on high ground. Though the rank of practice is humble, it has already surpassed the summit of the seven expedients. This illustrates repenting to obtain the Dharma-body. "The book says" refers to the Liuzi.

3.104

Second, from "practitioners" downward, citing practitioners to conclude.

3.105

Fourth, from "practitioner" onward, [the text] exhorts one to first seek the place of repentance. Yet as for the place of repentance, who does not possess it? What phenomenon is ever apart from it? It is merely due to fundamental delusion that the eyes are filled [with it] without seeing it, and the entire mind is unaware of it. Therefore the text below states: "Before the Ten Powers, one does not recognize the Buddhas." Exhorting one to seek it means that one must draw near to a good teacher and rely on the wondrous teaching, diligently listening and questioning, carefully reading and reflecting. If one does so, one will certainly, through that which expresses, recognize the substance expressed, transcending thought, indescribable by form or name—this is indeed the principle of Dharma-nature that is sought. This principle is supreme and wondrous; being that upon which the method of repentance relies, it is therefore called the "place". If one establishes the gate of practice relying on this place, only then can it be called a Mahāyāna repentance.

3.106

Third, from "Next explaining" onward explains the method of repentance. This shows the methods that perform repentance; there are three:

3.107

First, the opening of the section. These principal and auxiliary [practices] are also termed wisdom practices and conduct practices. Broadly speaking, they are the practices of cultivated virtue belonging to the two causes of condition and revelation.

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金光明經文句記 — Classical Chinese