金光明經文句記 5

English (machine translation) 5

Language: English

5.1

Expounded by the Śramaṇa Zhili of Siming under the Song

The major section on transmission has two parts: first, explaining the title of the "Chapter on the Four Heavenly Kings", which has two parts: first, explanation based on causes and conditions, which has two parts: first, explaining the persons based on their places, which has two:

5.3

First, clarifying the place. The twenty-eight heavens are all destinies of ascent, and this stands at their head. The heavens are divided among the three realms, and within the lower realm this is again the first. Those who dwell midway up Sumeru are where they reside. Among the six heavens of the desire realm, two heavens rely on the mountain: Trāyastriṃśa dwells at the summit, and the Four Kings are midway up. In Sanskrit it is Sumeru, translated here as Wonderful and High; it rises eighty-four thousand yojanas out of the water and is composed of the four jewels.

5.4

Second, from "East, Yellow" onward, identifies the persons. Dhṛtarāṣṭra ("Holding the Nation") protects and upholds the realm. Gandharva is translated here as "seeking fragrance"; they are spirits who perform mundane music for the Lord of the Devas. Pūtana is translated here as "foul"; they are the superior among hungry ghosts, or said to be ghosts that preside over feverish diseases. Virūḍhaka ("Increasing") causes the roots of goodness of oneself and others to increase. Kumbhāṇḍa is translated here as "pot-shaped", resembling a winter melon; they are spirits of bewitchment. Preta is translated here as "ancestor ghost", the most inferior among hungry ghosts. "Diverse languages" means they can make various kinds of speech. Piśāca is translated here as "spirit that eats essence", because they consume the essence of humans and the five grains; they are also called madness-inducing spirits. Vaiśravaṇa is translated here as "much-heard" (polymath), because the renown of his blessings and virtues is heard in the four directions. Yakṣa is translated here as "nimble and swift", because they fly through the air with swiftness. Rākṣasa is translated here as "fearful", and also named "violently evil".

5.5

Second, from "these four" onward, clarifies the purpose for the arrival of the chapter.

5.6

Second, explanation based on the practice of contemplation. Among the three types of contemplative methods, this corresponds to relying on phenomena, because the objects and wisdom are each established by borrowing phenomenal meanings. One must understand that relying on phenomena mostly involves doctrinal characteristics: as with contemplating the five skandhas in Rājagṛha, or representing the three virtues with Gṛdhrakūṭa Mountain, how are these five and three different from the four truths? Yet this is precisely relying on the events of sympathetic resonance to illuminate the object and contemplation. It divides into two:

5.7

First, showing the characteristics of contemplation. As for the four truths, the four wisdoms, and even the delusions of view and thought discussed under each truth, what teaching does not speak of them? Now, since the explanation of doctrinal meaning is exclusively based on the perfect [teaching], the contemplation elucidated here does not pertain to the [other] three teachings. The four heavens must represent the principle of the truth of non-action; the four kings represent the wonderful wisdom free of conditions; illuminating phenomena as being principle is called protecting the realm of the truths; realizing that bondage is liberation is called protecting the mental factors; expounding this for others is called protecting the world. The delusions of view and thought of both common and distinct [teachings], being identical in substance as obstacles, are called ghosts and spirits. When the Lotus [Sūtra] refers to these and the like, there is a slight difference: there, ghosts and spirits merely serve as metaphors for the five sharp [afflictions], while insects and birds serve as metaphors for the five dull [afflictions]. Here, both sharp and dull are categorized as ghosts and spirits, merely taking their shared aspect.

5.8

Second, from "if not" onward, clarifies the benefits. Furthermore, it first clarifies that failing to contemplate brings harm. Encroaching on the mind-king means wonderful wisdom does not arise; damaging the objective realm means the principle of the truths is not manifested. From the mind-king down to dispersing in disorder shows how deluding the three virtues becomes the three obstacles. Although the three obstacles are discussed, the delusion stems from afflictions; hence it says they are all afflicted by ghosts and spirits. From "able to contemplate" onward, directly shows that contemplation has benefits. Ignorance being identical to illumination serves as the wisdom capable of contemplating. This contemplation contemplates suffering: saṃsāra is identical to nirvāṇa; this contemplation contemplates accumulation: afflictions are identical to bodhi. "Controlling and governing" and so forth: without stirring the various views, one cultivates the factors of enlightenment; without severing folly and attachment, one gives rise to the various illuminations and liberations. With such control and governance, not only are they not encroached upon or harmed, but they can manifest principle and complete virtues: because principle is manifested, the state of the realm of the truths is at peace; because virtues are completed, the citizens of the mental factors are at rest, thereby transforming the eighty-four thousand dust-afflictions into eighty-four thousand samādhis and wisdoms. Since one's own practice and thorough comprehension are like this, how could causing others to cultivate and realize it not be so as well? Relying on the matter of the world-protecting heavenly kings, the characteristics of cultivating contemplation and obtaining benefit are briefly like this.

5.9

Second, explaining the text of the thirteen chapters, which has two parts: first, establishing the intention and dividing the chapters, which has two:

5.10

First, establishing the intention. Ji (季) also means the end. Yi (翳) means an obstruction.

5.11

Second, from "in general for" onward, divides the chapters, which has three:

5.12

First, opens the seven chapters of the transmission. "Methods and norms" (fanggui) means methods and rules.

5.13

Second, from "the heavenly kings" onward, brings out the five sections on heavenly spirits. Requesting a place and preaching in a place by virtue of the earth's taste being rich and fertile: "rich and fertile" (gaoyu) refers to farmland that is fine and fertile; the Records of the Grand Historian states: "In the east, ceding rich and fertile land," which is this. Below "fertile" (yu), the character "taste" (wei) is redundant. Rang (禳) means to avert. Furthermore, from "the heavenly kings" onward, discussing comprehensively according to their preeminence, each possesses the five abilities.

5.14

Third, from "the four heavens" onward, shows the six turns of this chapter.

5.15

Second, directly explaining the sūtra text, which has seven parts: the first section is divided into five: the first is again divided into six: first, narrating the ability to protect the state, which has two parts: first, dividing the text. Second, from "narrating reverence" onward, explaining the meaning, which has two parts: first, the four kings address the Buddha, which has two:

5.16

First, the compiler of the sūtra narrates. First designating the Heavenly King of the North is because the Western regions take the North as supreme. Baring one shoulder is the etiquette of the Western regions: when a disciple approaches a master, they must bare one shoulder to express that they are ready to render service.

5.17

Second, directly addressing the Buddha, which has two parts: first, dividing the text and establishing the meaning. Second, from "Dharma-nature" onward, using the meaning to explain the text, which has two parts: first, praising the sūtra, which has three:

5.18

First, praising the substance. The principle protected by the Buddhas is immeasurable and extremely profound: horizontally it subsumes all dharmas universally, and vertically it gathers all dharmas exhaustively. If the principle were not so, how could it be called the king of sūtras? Question: The text expresses this principle, hence it is called the king of sūtras. In that case, the sūtra text is merely the expressive means, and the king resides solely in the principle. Why does the explanation of the title say that the text is named the king of sūtras and that the teaching subsumes all scriptures? Pointing to the text and pointing to the principle are two different points; how are they reconciled? Answer: If under the previous three teachings text and principle do not unite, this would indeed be an objection. But now, proceeding from the perfect [teaching], dharmas are all non-dual: there is no principle outside of the text, and no text outside of the principle. If in explaining the title one cited the text in isolation, how could it be called a king? If the present commentary pointed to the principle without subsuming the text, it would conversely belong to the previous teachings; trusting that text and principle unite as both sūtra and king, its meaning is secret and subtle, not to be sought through ordinary concepts. Praising the substance as the king of sūtras here does not differ from the "Introductory Chapter".

5.19

Second, from "based on the substance" onward, praises the doctrine of the sūtra. Practicing based on the substance: the substance is original enlightenment, and when stirred it becomes acquired enlightenment, only then can it be called practicing based on the substance. The substance is endowed with both cause and fruit, the two adornments of the Buddha-realm; the entire substance becomes cultivation, and the two adornments are unconditioned, called non-adornment being adornment. Now it takes the two adornments of the ultimate fruit as the doctrine. From "worldly devas" onward: the sūtra says "all devas", which encompasses these three. However, there should be four; it is feared that the text has an omission. Or perhaps the heavenly kings are originally born devas, so the commentary does not bring them out. The names and meanings of these four devas come from the Mahāparinirvāṇa-sūtra. The "Chapter on Virtue King" says: "First, worldly devas, such as various kings; second, born devas, from the Four Heavenly Kings up to the Heaven of Neither Perception Nor Non-Perception; third, pure devas, meaning the four fruits [of arhatship] and pratyekabuddhas; fourth, meaning-devas, meaning the bodhisattvas of the ten abodes, because they see that all dharmas are of the meaning of emptiness." The Mahāprajñāpāramitā-śāstra clarifies three kinds of devas: first, nominal devas, which are worldly devas; second, born devas; third, pure devas, which encompass the three vehicles.

5.20

Third, from "further below" onward, praises the function of the sūtra. Reaching up to bodhisattvas: the sūtra does not have the word "bodhisattva". Since it says that it can extinguish the suffering and distress of all sentient beings, it generally indicates the nine realms before it can be called "all". The sūtra text has four parts:

5.21

First, the heavenly destiny. Being able to give bliss to sentient beings refers to sentient beings of the heavenly destiny.

5.22

Next, from "this sūtra" onward, the three evil destinies. "Rivers": being submerged in the three destinies is like a great river. "Scorched dry and exhausted" means extinguishing the suffering of the three evil [destinies]. In some sūtras, the two characters "able to cause" (nengling) are added above "exhausted" (kujie); this is erroneous.

5.23

Third, from "able to eliminate fears" onward, is the human destiny. First, stating "all fears" is general; next, it specifically explains destroying the evils of the three obstacles. The three calamities are the retributive obstacle. Hostile bandits are warfare, which together with famine and pestilence are called the three calamities. Evil stars are the karmic obstacle: when karma comes to demand retribution, evil stars appear. Sorrow and distress are the afflictive obstacle.

5.24

Fourth, from "in summary" onward, generally points to sentient beings of the nine realms.

5.25

Second, from "from the world" onward, narrates the ability to protect, which has two parts: first, dividing the text. Second, from "protecting the nation" onward, explaining the meaning, which has two parts: first, internally protecting the nation with the Dharma, which has four:

5.26

First, the reason for protecting the nation.

5.27

Second, protecting the state through the Dharma. That is, explaining the reason for protecting the state. Without the Dharma, how could one protect and preserve the country? And that reason includes both an internal and an external: the external is worldly dharmas, and the internal is mental dharmas. If one only practiced and preached the dharmas of the mundane world, it would cause this sūtra not to be a Fangdeng (Vaipulya) teaching. The heavenly kings are wholly ordinary beings in mind and speech; one must know that every passage contains both mundane and supramundane meanings. It is only because this sentence conveniently reveals the internal meaning that it says it directly corresponds to the contemplation of the mind. Just as in the various passages below in the "Chapter on the Spirits of Samjñāya", it temporarily explicates in accordance with mundane dharmas. But when it comes to his own explanation of the origin of his name, phenomenal interpretations are entirely discarded; thus it says, "He directly sees the sphere of inconceivable wisdom, the light of inconceivable wisdom," and further says, "I am able to abide securely in the suchness-nature of all dharmas, containing and receiving all dharmas within all dharmas." When sphere and wisdom are like this, it is therefore called esoteric; only then can he outwardly manifest as a great general of spirits. How could it not be that because there is the esoteric of principle, there is consequently the esoteric of phenomena? Although the present text of the sūtra does not reveal it, the Great Master grasped the meaning and thus took practicing and preaching the Dharma of the truths and wisdom as the reason for protecting the world and pacifying the people. Regarding "the mental factors do not function," etc.: the entire substance of the mind and its mental factors is itself expedients and prajñā. When the king of the mind is corrupt, its factors constantly engage corrupt spheres; now, since the king has guided them properly to make them not function, not functioning is itself functioning, functioning in profound prajñā to reach the other shore.

5.28

Third, protecting the state through the heavenly hosts. The meaning is the same as what was said before. "Hosts" means followers and retinues, namely the eight classes [of beings]. "Hosts" means cohorts. As for "leading the hosts," "shuai" is pronounced "shuài," meaning to guide and lead. From "Like a wheel-turning king" onwards, this is an explanation in terms of phenomena. Using the wheel-turning king subduing the four quarters as an analogy for the heavenly king warding off evil spirits. The seven treasures are the wheel, elephant, horse, woman, jewel, minister, and general.

5.29

Fourth, protecting the state through the divine eye. That it is obtained through retribution means it is not obtained through cultivation. If one receives a heavenly body, their eye must penetrate obstacles. "You" means darkness. "Zhu" means to illuminate. "Meng" means the initial splitting open of a seed. "Du" means to stop up. This means that through the penetrating illumination of the divine eye, one prevents the roots of disaster that are about to sprout and stops up the sources of evil that are gradually arising.

5.30

Second, from "If…" onwards, externally protecting the state through strategies, which has two parts: first, marking the headings and stating the intention, which has two: first, marking the headings. Second, from "First, if…" onwards, stating the intention, which has three: first, exhorting the harmony of causes and conditions of preaching and listening, which has two:

5.31

First, exhorting the Dharma master to serve as the external condition. Regarding "The sun rises in the morning glow," the Erya says: "The east of a mountain is called chaoyang (morning glow); the west of a mountain is called xiyang (evening sun)." "Fen" is pronounced "fu-wen," meaning an ominous vapour. The Lüshi Chunqiu says: "If summer commands are carried out in winter, the misty vapor will be dark and murky." The Chunqiu Yuanmingbao says: "Mist is the vapor of yin and yang. When yin and yang are enraged, it becomes wind; when disordered, it becomes mist." Here, the rising sun is an analogy for propagating the sūtra, and the dispersals of mist and vapor are an analogy for the cessation of the three calamities.

5.32

Second, from "Next, the king…" onwards, exhorting the ruler to cultivate the internal cause. Regarding "upholding the Dharma": "bing" means to hold. "The One Man" refers to the king. "Qing" means good [fortune]. When the king has good fortune, the people of the myriad regions rely on it. That is, the Book of Documents says: "When the One Man has good fortune, the millions of people rely on him." Therefore, when the king receives this scripture, peace is brought to the state. In the sūtra, regarding "famine" (jijin): the Erya says: "When the five grains do not ripen, it is called ji; when vegetables do not ripen, it is called jin." Regarding "states, cities, commanderies, and counties": the "Royal Regulations" says: "Within the four seas, the Nine Provinces are each one thousand li square; a province establishes thirty states of one hundred li, sixty states of seventy li, and one hundred and twenty states of fifty li, making two hundred and ten states in total. In the Nine Provinces, there are altogether one thousand seven hundred and seventy-three states." The Zuo Tradition says: "Any settlement with ancestral temples of former rulers is called a capital (du); one without is called a walled settlement (yi)." It also says: "Senior grand masters receive counties (xian); junior grand masters receive commanderies (jun)."

5.33

Second, exhorting the causes and conditions of providing for the fourfold assembly. In the sūtra, "upāsaka" is translated here as "approaching-serving male." "Upāsikā" is translated here as "approaching-serving female." This is because, having perfected the precepts, they are able to approach and serve the two monastic assemblies. Regarding "to spread widely": "yan" means to reach.

5.34

Third, exhorting the causes and conditions of praising and being praised. Regarding "the virtuous conduct of the former kings": if the moral conduct of the former kings is practiced in one's person, it can serve as a model for customs. "Words of the Dharma" are words of the rituals and laws of the sages that come from classic canons. If spoken by the mouth, they can teach the people. Since the ruler lacked these, the people of the state did not follow his orders, and neighboring countries did not praise his virtue. From "Now urging…" onwards, this urges the king to honor the Way, respect the teacher, cultivate merit, and make amends for his faults. Bodily and mental reverence and seriousness, and shepherding oneself with modesty, are indeed moral conduct. Praises spoken from the mouth are indeed the words of the Dharma from classic canons. From "High…" onwards, this clarifies the meaning of humility. The king is exalted while the people are lowly; one who governs a state takes the people as the foundation, and therefore must gather them with humble toil. "Eloquent speech takes faltering as its teacher": one who is faltering inwardly contemplates purity, and therefore outwardly avoids boastful ornamentation—this is "great eloquence seeming faltering"; thus he can serve as a teacher of minor worldly eloquence. If ordinarily governing the body and regulating the state should still be like this, how much more so when requesting the supramundane Dharma and praying for the blessings of the people—how could one be haughty? Confucian ritual serves the Three Elders as a father and the Five Experienced as an elder brother, bending the king's honor to take the lowly as teachers; Confucianism and Buddhism share one and the same measure. Regarding "feathered proclamations": the Wenxin Diaolong says: "A proclamation (xi) means clear (jiao). It is proclaimed openly to the outside, distinct and evident. It is also called an open document (lubu), because an open wooden board is not sealed, displaying it to the eyes and ears of all." Yan Shigu's commentary on the Book of Han, "Annals of Emperor Gao," says: "Proclamations were written on wooden slips, one foot and two inches long, used for summoning. In an emergency, a bird feather was inserted into it to signify swiftness." Here, speaking of praising with feathered proclamations means announcing it through text, the wording describing its complete excellence and clarity. The Erya says: "Majestic and lofty is the virtue of the ruler." "Mi" means to bend down. The Analects says: "The virtue of the noble person is wind; the virtue of the petty person is grass. When the wind passes over the grass, it must bend." Regarding "grass and weeds" (caolai): "lai" is a weed. Some texts write "ye" (leaf) or "cai" (vegetable), which are graphic errors.

5.35

Second, using the intention to analyze the text.

5.36

Third, one should explain the sūtra against the above meaning, which is why it says "it can be seen."

5.37

Second, the Tathāgata confirms and approves, which has two parts: first, dividing the text. Second, from "The Four Kings…" onwards, explaining the meaning, which has two:

5.38

First, combined confirmation of the praise of the sūtra. Since the substance, principle, and function of the sūtra praised by the Four Kings match the wondrous principle of the three virtues verified by the Buddha, the Buddha confirms and approves them. Regarding "All Buddhas are born from this Dharma": since substance, principle, and function are all three the Dharma-nature, how could there be a single Buddha who is not born from this?

5.39

Second, from "From…" onwards, confirming the ability to protect the state, which has two parts: first, dividing the text. Second, from "Dharma-protection…" onwards, explaining the meaning, which has two: first, confirming protecting the state through the Dharma, which has four:

5.40

First, confirming the reason for protecting the state. Regarding "the initial resolution and the ultimate": planting good roots in the past is the initial resolution, while hearing the sūtra and gaining benefit today is the ultimate. Comparing the two minds, planting in the past is truly difficult, so the Buddha confirms and approves it, praising their past seeds. However, these words "initial resolution," etc., are verse spoken by Kāśyapa in praise of the Buddha in the Mahāparinirvāṇa Sūtra; therefore, regarding the Buddha's initial mind, he only used those words to establish the present meaning. From "Protecting the world…" onwards, etc., this corresponds to the contemplation of the mind, whose meaning is as described before.

5.41

Third, from "From your…" onwards, leap-confirming the protection of the state through the divine eye.

5.42

Fourth, from "From your…" onwards, retrospectively confirming the protection of the state through the heavenly hosts.

5.43

Second, from "From your…" onwards, confirming the protection of the state through the eye of wisdom. Previously it was called strategy, but here it is called the eye of wisdom, the texts mutually reflecting each other. Strategy is wisdom and planning; wisdom can inspect and illuminate, so it is named the eye. Speaking of "harmony" refers to the internal cause and external condition mentioned earlier. Only when causes and conditions harmonize can evil then be warded off. The "etc." means that previously when addressing the Buddha, three sections were distinguished separately, while now it is a single general confirmation that encompasses the previous distinctions.

5.44

The second turn of addressing the Buddha to recount the matters of protecting the state has two parts: first, dividing the text. Second, from "First is…" onwards, explaining the meaning, which has two: first, addressing the Buddha, which has two: first, the king honoring humanity and the Dharma, and the devas eliminating resentment and affliction. In the sūtra, regarding "governing the world by heavenly statutes": when governing the people, one takes heaven as a model to carry out transformation. Punishments matching the crime and rewards matching the merit are called heavenly statutes. Second, neighboring states raising troops and the devas causing them to retreat in haste. "Chi" means to drive away. In the sūtra, "four armies" are elephants, horses, chariots, and infantry. Regarding "planning to go out to chastise": "gui" means to seek. Some texts write "qin" (personally), which is a graphic error. "Tao" means to execute. The Zhuanli says: When there are bells and drums, it is called fa (punitive expedition). Some texts write "fa" (punish), which is incorrect. "Fa" (punish) means to humiliate, or to pay gold to redeem a crime. A "jun" (army) is twelve thousand five hundred men. The Son of Heaven has six armies, and the feudal lords have three armies.

5.45

Second, the Buddha confirms and approves, which has two: first, marking the headings. Second, from "From then…" onwards, explaining accordingly, which has two:

5.46

First, confirming the initial meaning. The absence of contention and litigation is called Saṃgha; the absence of contention and litigation is harmony.

5.47

Second, confirming the latter meaning, which has two: first, directly using equal compassion to confirm their hasty retreat and advance pacification.

5.48

Second, from "Also exhorting…" onwards, concurrently exhorting the various states to each preserve their original pursuits. Regarding "greed and aspiration": "qi" means to look forward to. The Buddha telling Śakra is a text from the Mahāparinirvāṇa Sūtra. In the sūtra, regarding "caning and beating": "chu" is another name for vitex (jing), which can be used as a rod. "Ta" means to strike. The Guangya says: "wo" means moist, beautiful, and also tender. "Rang" means soil. "The seasons do not transgress their order" means the four seasons are in harmony. "The mind is free of greed and stinginess": being free of greed, one does not seek excessively; being free of stinginess, one can bestow gifts. Regarding "queens, consorts, and court maidens": the Son of Heaven has one queen, three consorts, nine imperial concubines, twenty-seven hereditary wives, and eighty-one imperial maidens. The Fengsu Tong says: "Court maidens (cainü) are women chosen for their appearance and complexion."

5.49

The third turn of addressing the Buddha to show the models has two parts: first, dividing the text. Second, explaining the meaning, which has two: first, addressing the Buddha, which has two:

5.50

First, expressing vows and wishes. The six texts are as listed in the Commentary.

5.51

Second, showing models, six [items], each matching the Commentary one by one. Above are six. Regarding the wish for the Bailiang [Palace]: it was the name of a hall during the Han dynasty. Fire from heaven is called a calamity. A Han technique was to place the tail of a mythical fish (chiyu) from the sea on the ridge of the palace to ward it off, and the calamity ceased. Worldly people were ignorant of its origin and called it an owl-kiss (chiwen). The eight cords are the eight directions. "Xiu" means beauty. "To encourage oneself": "li" means to strive. Regarding the "four seas": the Bowuzhi says: "The sea waters communicate in all four directions of heaven and earth, and the land is in their midst, covering barely anything. The seven Rong, six Man, nine Yi, and eight Di differ in form and category, but spoken of collectively they are called the Four Seas." All are said to be close to the sea.

5.52

Next, from "The Buddha…" onwards, confirming and approving, which has two: first, dividing the text and establishing the meaning. Second, from "The Buddha told…" onwards, using the intention to explain the text, which has two: first, distinct confirmation, which has two: first, confirming the methods of the six directions, which has six:

5.53

First, confirming the method of securing one's own person. Regarding "feather regalia" (yuyi), the "Annals of Emperor Gaozu" in the Book of Han states: "Ji Xin rode in the imperial chariot, with a yellow canopy and a yak-tail banner mounted on the left." The commentary says: "Yellow silk was used to line the canopy. The banner (dao) is a pennant of animal hair and feathers, mounted upon the left side of the carriage's crossbar." Cai Yong says: "It is made of yak tail, shaped like a peck measure, placed either on the head of an outer horse or on the crossbar. Because the banner is a pennant of feathers and hair serving as imperial ceremonial insignia, it is called feather regalia." As for "personally coming forth" in the sūtra, gong means personally.

5.54

Second, from "furthermore" onward, confirming the method of securing the state. "The hardships of so many births and deaths" refers to kalpas as numerous as the encounters with buddhas.

5.55

Third, confirming the method of securing wives and children.

5.56

Fourth, confirming the method of securing the king's domain.

5.57

Fifth, from "constantly" onward, confirming the method concerning the palaces.

5.58

Sixth, from "in" onward, confirming the method of gathering up blessings.

5.59

Second, from "you" onward, confirming the six wishes and desires. The six passages are as in the commentary. The "thorn" (ji 棘) in the sūtra is a weapon, identical to the character ji (戟, halberd). To pierce means to kill.

5.60

Second, from "you" onward, a general confirmation.

5.61

Fourth, addressing the Buddha to solicit the benefit of the Dharma, in two parts: first, dividing the text. Regarding "due to the end of the third section," this is because the World-Honoured One previously confirmed: "He should also dedicate a portion of this most supreme merit attained, bestowing it upon you and the rest of your retinues." The Four Heavenly Kings therefore proceeded to solicit the benefit of the Dharma.

5.62

Second, explaining the meaning, in two parts: first, addressing the Buddha, in two parts: first, the human king directing his mind. Second, from "the human king" onward, the manifestation of signs in the heavenly palaces, in two parts:

5.63

First, explaining through phenomenal aspects. Regarding "the human king to golden light": maintaining the mind is the Suvarṇaprabhāsa of the three wisdoms; the supreme scripture is the Suvarṇaprabhāsa of the three truths; the convergence of wisdom and truths activates the Suvarṇaprabhāsa of phenomenal function. Because form and mind are non-dual, the fragrance extends everywhere in accord with wisdom. Regarding "dedicating and bestowing" onward, the heavenly king's intention is: if the benefit of the Dharma is dedicated and bestowed upon us, we shall all obtain it. Hence, the light illuminating the heavenly palaces serves as a sign. Dragons still belong to animals; contrasted with gods and ghosts, they constitute three dharma realms. As for speaking of the "dharma realm": if the fragrance burned in accordance with liberation were not the dharma realm, how could it spread everywhere? If the substance of the three destinies were not the dharma realm, how could they receive it? Second, explaining through contemplation. What was stated above, though discussing truth and wisdom, was still based on the doctrinal teaching, showing the power and function of the sūtra, without yet discussing contemplative practice. What is discussed now specifically concerns investigating the mind so as to make contemplation reach the principle. Therefore, Jingxi says: "Though the original is distant, though the perfect and sudden is real, though the supreme truth is principle, when viewed from contemplation, they belong to phenomenal practice." This is relying on phenomenal matters to contemplate the mind, and borrowing meanings to accomplish practice. The wondrous understanding of the three wisdoms is like fire that can burn; the three truths harmonising the mind are like incense free from foulness; giving rise to the practices of the three learnings is like smoke permeating densely; the illumination of true fundamental awakening is therefore called golden light. Because practice is merged with the true, it illuminates without obstruction; one only seeks for contemplative practice to tally with the golden light, and its function will naturally encompass the realm of sands. If one only attends to outward signs without cultivating inner contemplation, the mind being conditioned by the five sense-objects, Māra is bound to find an opening. Beware, beware!

5.64

Next, the Buddha's confirmation, in two parts: first, marking the rubric. Second, explaining in sequence, in two parts:

5.65

First, confirming that the fragrance and light are all-pervasive. In the sūtra, "Maheśvara" is translated as Great Sovereign (Da Zizai). As for Guhyakādhipati (Jin'gang Miji): the Saddharmasmṛtyupasthāna Sūtra states: "In the past, there was a king whose queen gave birth to one thousand sons. Wishing to test the order of their future attainment of buddhahood, Krakucchanda drew the first lot, Śākyamuni drew the fourth lot, and so forth up to Rucika drawing the thousandth lot. The second queen gave birth to two sons: the first vowed to become King Brahmā and entreat the thousand elder brothers to turn the wheel of the Dharma; the next vowed to become the Secret-Traces Vajra Deity to protect the teachings of the thousand elder brothers." The worldly tradition that he is a transformation body of Rucika is mistaken; he was merely Prince Dharmamati. According to the sūtra, he was only one person. Now, representing him at the gates of monasteries as two images is because responsive transformations are boundless, so having multiple forms is also without fault. Manibhadra is translated as Awesome Subduing Practice. Anavatapta is translated as Free from Burning Affliction. Sāgara is translated as Salty Sea. Regarding "a hundred billion heavens of Neither-Conception-Nor-Non-Conception" in the sūtra: a hundred billion is a great trichiliocosm, but it has only one Fourth Dhyāna and four formless realms. The Third Dhyāna governs a medium chiliocosm; in terms of a great trichiliocosm, there are one thousand Third Dhyānas. The Second Dhyāna governs a small chiliocosm, so there are one million Second Dhyānas. Only from the four continents up to the First Dhyāna are there a hundred billion. Now, speaking of a hundred billion for Neither-Conception is merely speaking of it looking upward from below. Alternatively, it is feared to be a translation error, since Yijing's retranslation contains no words about a hundred billion Neither-Conceptions.

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Second, from "from all" onward, confirming the bestowal of good protection and praise, in two parts: first, praising the cause; second, praising the fruit. In the sūtra, from "diligently cultivating" onward clarifies the practice of austerities. From "skilfully capable" onward: destroying non-Buddhists and subduing the enmity of Māra is the adornment of the bodhimaṇḍa. From "awakening to and comprehending" onward is attaining correct awakening. From "good sons" onward is turning the wheel of the Dharma. These are all matters pertaining to the fruit, as explained extensively in the Ruiying jing.

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Fifth, addressing the Buddha to cite prosperity and decline, in two parts: first, dividing the text. Second, explaining the meaning, in two parts: first, addressing the Buddha, in three parts: first, citing prosperity to admonish, in four parts:

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First, confirming the propagation of the sūtra and its hearing and reception by the four heavens.

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Second, from "Great Brahmā" onward, clarifying the assembly of Śakra, Brahmā, and the eight classes. In the sūtra, "Śakro Devānām Indraḥ" is fully Śakra-deva-indra, translated as "Able Sovereign of Gods" (Neng Tiandi).

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Third, from "World-Honoured One" onward, clarifying that the human king serves as a good spiritual friend.

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Fourth, from "with ambrosia" onward, clarifying that having obtained benefit, the protection of the state becomes all the more diligent.

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Second, next citing decline to admonish, in two parts: first, dividing the text. Second, explaining in sequence, in four parts: first, clarifying that gods lose the food of Dharma. Second, clarifying that heavenly deities abandon and depart. Third, clarifying that evil ghosts raise calamities. Regarding "shooting stars" (liuxing) in the sūtra, the Xing shuo states: "Those that vanish without a trace are called bolides (benxing); those whose luminous trail remains connected are called shooting stars (liuxing)." As for "solar and lunar eclipses and hazes" (baoshi), examining the "Treatise on Astronomy" in the Book of Han, it is written as eclipses and hazes of the sun and moon. Meng Kang's commentary states: "The sun and moon losing their light is called bao." Wei Zhao says: "Vapours pressing upon them is bao; deficiency and disappearance is shi (eclipse)." Jing Fang's Interpretation of the Changes says: "When the sun and moon turn reddish-yellow, it is bao." The Shiming says: "Deficiency of the sun and moon is called shi. It means gradually encroaching and diminishing, like an insect eating the leaves of grasses and trees." Regarding "rainbow" (hong): the Erya states: "The didong is the hong." The Pronunciation and Meaning of the Erya states: "When a double rainbow appears brightly, the brighter one is male, and the male is called hong; the dimmer one is female, and the female is called ni." Ni is also written 霓; in Jiangdong it is called jiang, and commonly called the 'fair lady'. The Shiming states: "Hong means attack (gong), referring to the meaning of pure yang attacking yin."

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Fourth, calamities developing one after another.

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Third, the formal admonition, in two parts: first, dividing the text. Second, explaining in sequence, in six parts:

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First, desiring to attain present benefit.

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Second, the gods delighting in the food of Dharma.

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Third, surpassing the three treatises. The "Four Vedas" are the texts of externalists. The Mātaṅga Sūtra states: "The first man, named Brahmā, created one Veda. Next, an ascetic named Śuddhadāna transformed the one into four: the first is called Praise and Recitation (Ṛg), the second is called Sacrificial Ritual (Yajur), the third is called Chanting and Melody (Sāma), and the fourth is called Dispelling Calamities (Atharva). Next, one named Puṣya had twenty-five disciples, each of whom could extensively distinguish one Veda, thereby forming twenty-five Vedas. Next was Parrot (Śuka), next was Good Way (Sadgati), and with their disciples, they gradually multiplied, thus successively becoming one thousand two hundred and six Vedas." Mentioning four now is naming them according to their root. They all elucidate Brahmā affairs and transcendence from the defilement of desire, hence it is said that Brahmā taught the treatise on transcending desire. The Vyākaraṇa treatise is here called the treatise on grammar (jilun); it was composed by Pāṇini, elucidating various scriptures and miscellaneous languages, and is also the source of words. Hexi says: "It is the root of worldly writing and the treatise on the sounds of classical texts; it fully communicates the four analytical knowledges, reproaches worldly dharmas, and praises the dharma of leaving home; its words are pure and elegant, and its principles are profound. Although it is an externalist treatise, it is devoid of heterodox dharma; could it not have been made by a great being of skilful means?" Sāṃkhya is here translated as the Enumeration Treatise (Shulun), because all dharmas arise from numbers; it was composed at the beginning of the kalpa by the Yellow-Headed Ascetic (Kapila). Vaiśeṣika is here translated as the Superior Treatise (Shenglun), meaning superior among all treatises, or composed by a superior person; it was composed at the end of the kalpa of formation by the Owl-Eating Non-Buddhist (Ulūka). Ṛṣabha is here translated as Austerity; the time of his appearance in the world is unknown, and the treatise composed was named after the person. What these three ascetics taught lacks the supernormal power of the cessation of out處 (āsravakṣaya), hence they had only five supernormal powers.

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Fourth, obtaining benefits from beginning to end. In the sūtra, "expounded by the Tathāgata, the Perfectly Enlightened One" refers to two among the ten epithets.

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Fifth, because the teacher of the doctrine is superior. In the sūtra, "because of the power of great compassion" and so forth: because he universally covers the dharma realm with unconditioned great compassion, he surpasses the four immeasurable minds of King Brahmā; because he accumulated kalpas of benefiting beings through unimaginable austerities, he surpasses the cause of the ten virtuous deeds of Lord Śakra.

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Sixth, because it is the root of all dharmas. In the sūtra, "all sentient beings" and so forth: worldly matters refer to the five precepts, ten virtues, twelve dhyānas, and so on. Transmundane matters refer to the dharma gates of the four teachings, namely the cultivation and realization of the three vehicles. State affairs refer to ritual, music, military campaigns, governing the world, and nurturing the people. Composing worldly treatises refers to treatises such as the three above and the treatises on correct governance below. "All relying on this sūtra" means the three kinds of sūtras: teaching, practice, and principle. Thus, the new translation says: "Desiring to be born among humans or devas, desiring to attain the four fruits or pratyekabuddhahood, or desiring to attain buddhahood, all must rely on this sūtra to repent and eradicate obstacles so as to achieve accomplishment." If we fathom the intention of transformation, it is precisely expounding three distinct vehicles within the One Buddha Vehicle. However, because this sūtra belongs to the Vaipulya teaching, it still pertains to the shared principle; categorized according to persons, different destinies are not yet avoided. Therefore, saying "wishing to cause..." means obtaining peace and joy in accordance with their five vehicles.

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Second, the Buddha's confirmation, in two parts: first, dividing the text. Second, explaining in sequence, in two parts: first, citing prosperity and decline to admonish. Second, the formal admonition. Sixth, speaking verses in praise of virtues, in two parts: first, dividing the text. Second, from "now, the three" onward, explaining the meaning, in three parts: first, speaking verses in praise, in three parts: first, praising the three bodies, in three parts:

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First, matching the three bodies individually according to the present text. Space being the Dharmakāya: the character "space" is absent from the sūtra, but the sun and moon must rely upon space. Furthermore, a later passage states: "The Buddha's true Dharmakāya is like empty space." Therefore, the commentary uses the three of space, sun, and moon to correspond to the three bodies. Space lacks lightness and darkness, and the sun and moon both rely upon it, serving as an individual metaphor for the fundamental omnipresence of the substance of the Dharmakāya. The sun can dispel darkness, serving as an individual metaphor for the Saṃbhogakāya having completely purified the three delusions. The moon can wax and wane, serving as an individual metaphor for the Nirmāṇakāya's superiority or inferiority according with beings' capacities. This individual matching merely serves as a prelude to the subsequent perfect fusion.

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Second, from "general meaning" onward, taking the metaphorical meaning as generally possessing the three bodies, in two parts:

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First, taking the metaphors to reveal the perfect [interpenetration]. If the three metaphors were matched separately to the three bodies, one might suspect that the substances of the three bodies are disparate and distinct. Therefore, the commentary now thoroughly takes the things serving as metaphors so that their meanings are not restricted, each metaphor having in itself the three meanings. As with the single metaphor of the sun: above it must rely on empty space, and below it must manifest in water; these three meanings then reveal that reward wisdom perfectly possesses the three bodies; this is discussing the three bodies in terms of the three prajñās. The metaphor of the moon is also like this, which can reveal that responsive functioning perfectly possesses the three bodies; this is discussing the three bodies in terms of the three liberations. The great void is the empty space on which the sun relies; the celestial sun and the water-sun contain empty space within their very substance; these three spaces then reveal that the Dharma substance perfectly possesses the three bodies. That the moon is also like this means: the empty space on which the moon relies, and the celestial moon and the water-moon containing empty space within them, also reveal that the Dharma substance perfectly possesses the three bodies. That empty space pervades the sun and moon in both explanations of the three bodies is shown in terms of the Middle Way shining simultaneously [on emptiness and provisionality]; this is discussing the three bodies in terms of the three tracks.

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Second, from "Relying on..." onward, demonstrating by means of the concluding text. This concluding passage of praise raises three metaphors altogether: the moon, the flame, and the illusion. Each of these three matters and their meanings should possess the three. As with the single metaphor of the moon: it must above rely on empty space and below manifest in water; this is the response body perfectly possessing the three bodies. The text brings up being like a flame: a flame must rely on the sun, and the sun must rely on empty space; this is the reward body perfectly possessing the three bodies. The text brings up being like an illusion: an illusion must have an art, termed the illusory Dharma; the art must reside in a person, who is the master of illusion; and the transformed object is termed the illusory event; this is the Dharma body perfectly possessing the three bodies.

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Third, from "Although again..." onward, taking the concluding text once more to harmonise the separate [aspects] through the comprehensive. Since the sūtra clearly says that there is no obstruction, if one does not take the Dharma to determine each and every metaphor as perfectly interpenetrating, how could this match the statement here of non-obstruction? One should use this meaning to harmonise the text on the bodily marks, causing each and every mark to adorn the three bodies, forming the marks of the secret treasury.

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Second, praising the bodily marks, with two [parts]: first, dividing into sections to explain the sūtra; second: first, dividing into sections. Second, explaining the sūtra, in five [parts]:

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First, praising the upper two marks.

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Second, concerning praising wisdom and severance: the first two lines generally indicate them, having both metaphor and Dharma. The next four lines are separate praises: two lines concern wisdom, and two lines concern the deep abyss of severance. The Guanzi says: "Water that comes out of the earth and does not flow is called an abyss (yuan)."

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Third, praising the lower two marks.

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Fourth, praising beyond words.

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Fifth, concluding praise.

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Second, from "As for marks..." onward, generally presenting the bodily marks, with three [parts]: first, universally adorning. That the marks and signs of the three bodies are not solely on the response body, but also pertain universally to the reward and Dharma [bodies], is as presently listed. The eyes, teeth, wheel, and web are analogous to the upper and lower twenty-eight marks, universally able to adorn the three kinds of bodies, because the bodily marks are one, yet become three according to how they are viewed. Adorning the body born of father and mother: because those of the Tripitaka and Shared teachings speak only of biased emptiness, the Buddha marks they see are thought to be fabricated from true [practices] and habituations, the marks not being extraordinary, merely slightly surpassing a wheel-turning king. Because they do not know it is manifested from the mind and see it coming from outside, taking it as delimited form, it is therefore called the physical body. This is the Tathāgata accommodating ordinary persons and Hinayānists by manifesting this body; hence it is called the response [body]. Adorning the noble and special body: because those of the Distinct teaching can believe that wondrous form and wondrous mind of the Middle Way transform and create according to conditions, the Buddha marks they see are known to manifest from the mind and have no delimitation, either manifesting a great body with marks like the dust motes of the ten lotus-treasury worlds, or manifesting eighty-four thousand marks and signs, or at times just the sixteen-foot [body with] thirty-two marks, causing their capacities and conditions to see without delimitation, unlike the delimited bodies of the Tripitaka and Shared teachings; hence it is called the noble and special. This is attained by the Tathāgata through cultivating the path; hence it is called the reward [body]. Adorning the Dharma-gate: because those of the Perfect teaching understand that large and small bodies as well as many and few marks are all inherently possessed by the nature, with cultivated virtue requiring no contrivance—though the marks are form, form is mind—hence the Awakening of Faith says: "Because the nature of form is wisdom, it is called the wisdom body; because the nature of wisdom is form, it is called the Dharma body." Now, since from being identical to wisdom it is called a Dharma-gate, eighty-four thousand dhāraṇīs are taken as the hair, up to meditative concentration and wisdom being taken as the feet. Because it is identical to form, it can therefore be called the marks and signs of the Dharma body. These marks and signs shift in accordance with understanding; hence they cause the adornments of the three bodies to differ in appearance.

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金光明經文句記 — Classical Chinese