金光明經文句記 6

English (machine translation) 6

Language: English

6.1

Composed by Śramaṇa Zhili of Siming under the Song

6.2

Explicating the "Chapter on the Bestowal of Prophecy," in two [parts]: First, explaining the chapter title, in two [parts]: First, properly explaining, in five [parts]:

First, clarifying that the present refers to two kinds. Regarding the four kinds of prophecy: in the Śūraṅgamasamādhi Sūtra, the Buddha addressed Dṛḍhamati: "There are four kinds of prophecy: First, the prophecy for those who have not yet resolved their minds [upon bodhi]. There may be someone wandering through the six destinies who is born among humans and delights in the Buddha-Dharma; after hundreds of thousands of myriads of koṭis of kalpas, they will resolve their minds; after hundreds of thousands of myriads of asaṃkhyeya kalpas, they will practice the bodhisattva path, and even making offerings to Buddhas and transforming sentient beings, after a certain number of kalpas, they will attain bodhi. Second, the prophecy granted upon just resolving the mind: this person has planted all roots of goodness over long kalpas, delights in the Great Dharma, has a mind of compassion, and upon resolving their mind immediately abides on the stage of non-retrogression; therefore, upon resolving the mind, prophecy is granted. Third, the secret prophecy: there is a bodhisattva who has not yet received a prophecy but whose practice of the six perfections and merit are complete; the eight classes of devas and dragons all think: 'When will this bodhisattva attain bodhi? What will be the number of their kalpas, lands, and disciples?' The Buddha severs this doubt and immediately bestows a prophecy upon them; the entire assembly knows it, while this bodhisattva alone does not know. Fourth, the prophecy of the forbearance of non-arising: openly granting a prophecy in the midst of the great assembly." "The present refers to two kinds" means the prophecy granted upon just resolving the mind and the prophecy of non-arising.

6.4

Second, from "'Bestowing' means" below, glossing and explaining the two words.

6.5

Third, from "herein" below, clarifying the persons given prophecy.

6.6

Fourth, from "also called" below, explaining the variant names for prophecy.

6.7

Fifth, from "from the Buddha" below, clarifying that "bestowing" (shou) is not "receiving" (shou).

6.8

Second, from "this is" below, the rationale of the sequence. Those who practiced the sūtra in the past: King Suvarṇaprabhāsa praised the Buddha and made vows, thereby practicing the sūtra; the ten thousand dried fish heard the Dharma and were perfumed and cultivated, thereby practicing the sūtra; these served as causes. "Just" (fang) is like "about to." Now they receive prophecies of becoming Buddhas in the future, proving and verifying that today, whether one directly propagates the sūtra or acts as an external protector, one will before long receive prophecy and attain Buddhahood without fail. Second, explicating the text, in two [parts]: First, dividing the text. Second, explicating the meaning, in two [parts]: First, granting prophecy, in two [parts]: First, granting prophecy to the three great beings, in two [parts]:

6.9

First, those of identical conditions. Gathering the identical conditions of the past; this sūtra does not state them, or they appear in that other sūtra. Second, properly granting the prophecy. Regarding the world changing its name to Pure Banner, one should discuss the four propositions: First, the name changes while the land does not change; changing the name to Pure Banner is this. Second, the land changes while the name does not change; as when ancient Śākyamuni acquired a land named Sahā, and the present Śākyamuni is also named Sahā. Third, both name and land change; as when Avalokiteśvara succeeds to Amitābha's place. Fourth, neither name nor land changes; as when now Silver Light succeeds to the Buddha Golden Banner Light's place, the world's name remains identical to the original. That it says here "is the first" is likely an error; it should say "the second."

6.10

Second, granting prophecy to the ten thousand devaputras, in two [parts]: First, dividing the sections. Second, explicating the meaning, in two [parts]:

6.11

First, giving rise to understanding upon hearing the sūtra. Whether resemblance understanding or partial realization understanding, the sūtra gives no fixed determination; thus one must remain flexible. The sūtra's "minds free from defilement and entanglements," etc., is explained in the commentary below resolving doubts.

6.12

Second, properly granting the prophecy. Since it says "in this world without any other name," it is still named Sahā; this is the land changing while the name does not change. The single phrase annotated "and so forth" directs one to explain it as above.

6.13

Second, doubting the prophecy, in two [parts]: First, dividing the text. Second, explicating the meaning, in two [parts]: First, doubtful questions, in three [parts]:

6.14

First, the practice is shallow while the prophecy is profound.

6.15

Second, from "as others" below, doubting the real based on the provisional. "Driving an awl into the ground" means there is not even ground enough to stick an awl, not a place where one gives up body and life. "Entering emptiness from provisionality takes more than a single lifetime" because on the nature-ground a bodhisattva practices the six perfections over three asaṃkhyeya kalpas. "Direct practice, etc." refers to the distinct and gradual progression whose characteristics are like this.

6.16

Third, asking questions on behalf of the assembly. Great provisional manifestations who understand the sudden doctrine naturally have no doubts themselves, but raise questions for the sake of others.

6.17

Second, the Buddha's reply, in two [parts]: First, dividing the text. Second, explicating the meaning, in two [parts]: First, citing present practice, in four [parts]:

6.18

First, clarifying the harmony of the three matters.

6.19

Second, verifying the merit of hearing the sūtra. In accordance with the previous three teachings, seeking above and transforming below can also be called practicing Dharma offerings; however, because they are biased and gradual, they take many kalpas. Hearing this sūtra once, one instantly penetrates the wonderful nature, and one encompasses all—this is called true Dharma offering. Once perfect awakening has arisen, all Buddhas of the three periods of time receive offerings; one is able to know the profound spheres of practice of all Buddhas, and the three bodies are instantly revealed. Now, if the ten thousand devaputras coming here to hear this sūtra could not fulfill the four vows and desires, how could they receive prophecies of attaining Buddhahood? This proves that what was spoken in the previous chapter is not in vain.

6.20

Third, from "hearing the prophecy" below, clarifying the persons who awaken in accord with the sūtra. There is no attaining Buddhahood that does not possess the three bodies; the fruit of the three bodies is due to hearing the Golden Light today as the wonderful cause. From the illumination of Dharma-nature, an earnest mind arises, which is the cause of the response body; from the light of Dharma-nature, an undefiled mind arises, which is the cause of the reward body; from the gold of Dharma-nature, an empty-space mind arises, which is the cause of the Dharma body. This Golden Light is not two and not distinct from the three virtues. The three virtues are the basis, adorned by immeasurable merits. Revealing these three virtues either in resemblance or in reality, the Tathāgata therefore bestows upon them the prophecy of the fruit. The benefit of hearing the sūtra is of such a character.

6.21

Fourth, from "by following" below, indicating the causes and conditions of the present and past. The sūtras all [depend on] causes and conditions: upon hearing once to attain prophecy—how could this be without causes and conditions? This generally indicates the possession of wonderful roots of goodness, and specifically indicates distant causes and conditions. "By cultivating following the characteristics" specifically indicates present causes and conditions. As for "causes and conditions," this means stimulus and response; or internal mind and external teaching acting as causes and conditions. From "why is that?" below, the practice of present causes and conditions is explained. "Cultivating following the true aspect" means taking the ten vehicles of contemplation as practice. The inconceivable realm is called the true aspect; taking the realm itself as contemplation, this contemplation conforms to the realm, hence it is called "cultivating following characteristics." If not for the intention of our school, this sentence could not be properly parsed. However, the cultivation of these ten contemplations has three capacities: superior capacities use one contemplation; middling capacities use two to seven; inferior capacities make full use of all ten. Now the ten thousand devaputras, hearing the sūtra in a single sitting, either use only one, or use two or three; they are of the capacity of faith-practice who cultivate relying on the word and enter the stages of resemblance and reality. From "possessing wonderful roots of goodness" below, the distant causes and conditions are explained. Since goodness is called "wonderful," it is the seed of roots planted by hearing the Perfect [teaching] in the past, hence it says "planting roots of goodness in connection with the true aspect."

6.22

Second, from "also from" below, citing distant conditions. Regarding the sūtra's "causes and conditions of vows": the "Chapter on Jalavāhana" says, "in future ages I shall bestow the food of Dharma." This text is paired with the two chapters below as brief and extensive.

6.23

Fifth, explicating the chapters on "Curing Illnesses" and "Jalavāhana," in two [parts]: First, explicating the "Chapter on Curing Illnesses," in two [parts]: First, explaining the chapter title, in two [parts]: First, the rationale of the sequence. Namely, extensively answering the four characters "distant conditions." The intention extends to "Jalavāhana," while the text is located here.

6.24

Second, from "due to medical [skills]" downward, explains the title. This king of Vaipulya sūtras marks "curing illness" as its heading; it does not merely cure the painful illnesses of retributive fruition, but in principle must encompass the ten kinds of illnesses of evil karma and afflictions. Thus the text below says: "Curing all the suffering of illness possessed by sentient beings, causing them all to be eradicated." The intent of the text encompasses the ten kinds of practitioners. Therefore, the commentary on the preceding "Chapter on Proper Treatises" says: "It is half called a worldly treatise, and half called a world-transcending treatise." How could it not be so here? Moreover, Jingxi says: "Those of superior faculties generate the fruit directly upon [contemplating] the seed of the objective realm." Thus the text says: "Just upon hearing these words, their illnesses were immediately cured." For those of middling and lower faculties, later methods are further required; therefore the text says: "Going to the elder's place, where he compounded various medicines for them." Thus we know it does not cure only retributive illnesses.

6.25

Second, explaining the text, which has two parts: first, dividing the text so as to connect with the subsequent chapter; second, explaining the meaning with respect to the two chapters, which has five parts: first, the fundamental conditions; second, from "from the image [age]" downward, the distant conditions, which has two parts:

6.26

First, dividing the text; second, explaining the meaning, which has six parts: first, clarifying the father.

6.27

Second, from "good daughter" downward, the birth of the son. The sūtra says "endowed with an intelligent and sharp nature"; "sharp" (min) means perceptive. The Classic of Filial Piety says: "Can is not sharp; how could he be sufficient to know this?"

6.28

Third, from "at that time" downward, the people of the state encountering illness.

6.29

Fourth, from "good daughter" downward, the son's request, which has three parts:

6.30

First, seeing the people encounter illness.

6.31

Second, from "making this [reflection]" downward, the reflection. The sūtra says "declined and aged" (shuaimai); the Shuowen says: "Shuai means diminished, impaired." The Guangya says: "Mai means departing toward the end." This means vigorous strength has already passed. The Book of Rites says: "At eighty, one is called mao." The commentary says: "Mao means dim-witted and forgetful, also confused." "Trembling" means the four limbs shaking. "Swaying" means unsteady. "Table and staff" means leaning on a table when seated and holding a staff when walking.

6.32

Third, from "immediately went" downward, the formal inquiry, which has four parts: first, asking about the increase and decrease of the four great elements; second, asking about dietary violations and clashes; third, asking about the medical formulas for treating illness; fourth, asking about the seasons when illnesses flare up.

6.33

Fifth, the father expounding for him, which has two parts: first, dividing the text to explain the sūtra, which has two parts: first, dividing the text; second, explaining accordingly, which has four parts: first, answering about the increase and decrease of the four great elements, which has two parts: first, the Buddha recounting the father physician's intention to answer; second, formally answering about the seasons, which has five parts: first, explaining the seasons, which has two parts:

6.34

First, relying on secular methods. The so-called meng, zhong, and ji: meng is the beginning, zhong is the middle, and ji is the end.

6.35

Second, relying on Buddhist methods. In one year there are three seasons, taking four months as one season. Why is the autumn season omitted? From "in order to break" downward, there are two points in all: first, in order to break the view of permanence; second, in order to inaugurate the kāthina. Because autumn is the harvest when all things bear fruit and it is easy to generate attachment, autumn is not spoken of. Inaugurating the retreat means that for the practitioners of the later retreat, it continues the binding to bring about its completion, and for practitioners of the earlier retreat, it inaugurates the month of kāthina. In the Vinaya there are three kinds of retreats: namely earlier, middle, and later. The sixteenth day of the fourth month is the earlier retreat; from the seventeenth up to the fifteenth day of the fifth month is called the middle retreat; the sixteenth day of the fifth month is the later retreat. If bound on the sixteenth day of the fourth month, when the night portion of the fifteenth day of the seventh month is exhausted, it is called the end of summer. When the sign of dawn emerges after the sixteenth day up until the fifteenth day of the eighth month, this is called the month of kāthina. The Vinayavibhāṣā says: "Originally it was called kāthina; for the sake of brevity, it is just called kadi. Here it is translated as the robe of merits. Because practitioners of the earlier retreat who sat the summer have merit, five benefits reward their virtue, and this robe is received in the Vinaya: first, keeping surplus property; second, sleeping away from one's robes; third, dining apart upon separate invitation; fourth, eating separately from the community; fifth, going to another family's home before and after meals." The Western Regions Record translates kāthina as the Pleiades (Kṛttikā), because the Pleiades correspond to this month. Because one receives the robe of merits during the Pleiades month, we know that if autumn were not omitted, the middle and later retreats could not be called sitting the summer, since practitioners of the later retreat only conclude on the fifteenth day of the eighth month.

6.36

Second, explaining the exposition in pairs of two, which has three parts: first, relying on secular methods. Earth lodged in the four seasonal months refers to the third, sixth, ninth, and twelfth months. Each having eighteen days refers to the four seasonal months together totaling seventy-two days. Being merely the two months of yin and yang means that odd numbers are taken as yang and even numbers as yin. As for yang earth and yin earth, because the one yang arises from the winter solstice, proceeding in the yang cycle, the twelfth and third months are yang earth. Because the one yin arises from the summer solstice, proceeding in the yin cycle, the sixth and ninth months are yin earth. From "if discussed" downward, the two yang earths and two yin earths also form pairs of two; thus adding their base months completes the full six seasons.

6.37

Second, relying on Buddhist methods. Their all beginning on the sixteenth day is because they take the sixteenth day as the first day of the month.

6.38

Third, from "it is also said" downward, again relying on secular methods. All divide yin and yang by odd and even numbers.

6.39

Third, explaining the three sets of three subsuming the root, which has two parts: first, the formal explanation, which has two parts:

6.40

First, relying on secular methods, which has two parts: first, taking the beginning (meng) as the root; second, from "it is also said" downward, explaining in terms of the five elements.

6.41

Second, relying on Buddhist methods. Taking the three seasons and three months as their root, each subsuming one month, it is therefore called the three sets of three subsuming the root. Second, resolving objections: since three constitutes one count, both secular methods and Buddhist methods are discussed in terms of three. However, with secular methods, the root and the subsumed remain entirely within the three; hence it is called the three sets of three subsuming the root. As for Buddhist methods, the three sets of three serve as the subsuming root, while the three sets of one serve as the subsumed months; this may also be called the three sets of three subsuming the root.

6.42

Fourth, explaining the adjustment according to the season, which has two parts: first, relying on secular methods; second, relying on Buddhist methods. The latter portion of summer and the initial portion of winter are conventionally called autumn, and one adjusts and considers according to this interval between them.

6.43

Fifth, explaining the alternating increase and decrease, which has two parts:

6.44

First, an explanation covering both the internal and external. Liver diseases flaring up in spring and so forth: the liver organ belongs to wood; when wood flourishes in spring, it can be treated; the spleen belongs to earth, and wood overcomes earth, so the spleen is difficult to treat. The heart organ belongs to fire; when fire flourishes in summer, it can be treated; the lungs belong to metal, and fire overcomes metal, so the lungs are difficult to treat. The lungs belong to metal; when metal flourishes in autumn, they can be treated; metal overcomes wood, so the liver is difficult to treat. The kidneys belong to water; when water flourishes in winter, they can be treated; water overcomes fire, so the heart is difficult to treat.

6.45

Second, examination in terms of the Buddhist Dharma, which has two parts:

6.46

First, the question.

6.47

Second, the answer. The meaning is that the methods formulated by the Buddha are not for nourishing the body, but solely for cultivating the mind and restricting movement. This is divided into two:

6.48

First, answering in terms of breaking permanence. The four inversions of ordinary people are permanence, pleasure, self, and purity; inverted views are established by relying on conditions. Therefore autumn is eliminated, so that the disciples will not hold to permanence and pleasure.

6.49

Second, answering in terms of sitting the summer retreat. Since the later retreat is inaugurated, freeing them from sitting in autumn, practitioners of the earlier retreat can establish the kāthina month. The intention behind eliminating autumn is due to these two conditions.

6.50

Second, from "there being" downward, answering about violations and clashes, which has two parts:

6.51

First, formally explaining violations and clashes. Within this, it first discusses violations and clashes regarding the six activities. "Moving and standing frequently": standing means upright posture. Next, from "if fire" downward, the agitation of the four great elements: in illness where fire is deficient and phlegm is abundant, because fire decreases, water increases. From "food and drink" downward, an overarching explanation of the six kinds of violations and clashes. Regarding excess and so forth, Feng Junda says: "The body should regularly engage in labor; food should regularly be little. Labor should not be extreme; small portions should not lead to depletion. Constantly avoid rich and greasy foods; moderate salty and sour foods; reduce thinking and brooding; lessen joy and anger; eliminate rushing about; be cautious in sexual indulgence." Bitter vegetables specifically indicate food that causes harm.

6.52

Second, briefly explaining the six bowels. The Comprehensive Discussions in the White Tiger Hall says: "What are the bowels? They refer to the large intestine, small intestine, stomach, urinary bladder, triple burner, and gall bladder. The bowels are the palace offices for the viscera. The stomach is the bowel of the spleen. The urinary bladder is the bowel of the lungs. The triple burner is the bowel of the kidneys. The gall bladder is the bowel of the liver. The large intestine and small intestine are the bowels of the heart." In the commentary, the two urinary bladders form only one receptacle. The Yellow Emperor's Classic of the Pulse says: "The upper burner extends from the head down to the heart; the middle burner extends from the heart down to the navel; the lower burner extends from the navel down to the feet." The Guangya says: "The urinary bladder is the pao. The character pao is pronounced pi-jiao, meaning the water repository in the abdomen." The Sancang says: "The place containing urine is called the pao."

6.53

Third, from "from much" downward, answering about the arising of illnesses. The difference between the times of generation and flare-up is that subtle manifestation is generation, while active exertion is flare-up; the difference lies in subtlety versus prominence. Summer days and so forth explain why the four illnesses are generated and flare up in the four seasons.

6.54

Fourth, from "there being" downward, answering about the medical methods for treating illnesses, which has two parts: first, dividing the text; second, from "wind diseases" downward, explaining accordingly, which has three parts:

6.55

First, medicinal prevention prior to illness.

6.56

Second, from "eating to fullness" downward, formally treating with medicine. Merely mentioning the manifestation of illness uses the illness to reveal the medicine, which should treat it with the wondrous medicine corresponding to that illness.

6.57

Third, from "wind is coarse" downward, replenishing with medicine after the illness recedes.

6.58

Second, from "herein" downward, indicating the source of the textual explanation. Because Paramārtha was thoroughly skilled in worldly arts and also possessed supernatural powers, the explanation of this passage relies entirely upon his commentary.

6.59

Sixth, from "good daughter" downward, knowing and having completely cured them, which has two parts:

6.60

First, dividing the text to explain phenomenal matters, which has two parts: first, dividing the text; second, explaining the meaning, which has two parts: first, when the illness is light, it is cured immediately upon hearing the explanation; second, in the sūtra from "good daughter" downward, when the illness is heavy, it is eliminated only after taking medicine. The phenomenal medicine in this chapter implicitly contains the medicine of the Dharma. The cures for illnesses are manifold and cannot be stated all at once. Next, showing the contemplation of the mind briefly expresses this intent. The text is close at hand, so the note says 'etc.'

6.61

Second, the contemplation explanation: what this chapter expounds is the Buddha's own narration of the causes for purifying the Buddha land performed in his past lives. Although the text speaks of curing retributive illnesses, the intent actually connects comprehensively with the capacities of the four teachings. Therefore, after the phenomenal explanation, the Great Master shows the method of contemplating the mind, clarifying Jalavāhana's intent to establish karmic affinity. Just as the Guanyin Commentary's literal explanation of the seven perils is merely phenomenal, whereas fire and so forth are only made clear in the contemplation practice explanation—with the three obstacles and the four teachings, how could it not be so here? Question: Since it establishes affinity for the capacities of the four teachings to be born in the land, why does it discuss the contemplation of the mind solely in terms of the expedients of calming the mind? Answer: The words resemble the Tripiṭaka teaching's method of calming the mind, but the intent is not so. Why? Because the names of the four divisions apply both inside and outside the realms, and practitioners of the four teachings all cultivate and realize the four methods such as counting breaths. Discussing it now in terms of this contemplative explanation makes the intent of curing illness and establishing affinity even more evident. This is divided into three parts:

6.62

First, clarifying the medicines and illnesses of contemplation. The three poisons mean the one-sided arising of greed, anger, or delusion. Speaking of 'equal parts' means the equal arising of the three poisons. However, the natures of greed, anger, and delusion are inherently contrary, and the three minds can never arise simultaneously together; they simply arise irregularly and intermingled, and hence are called 'equal parts.' One part consists of twenty-one thousand; the four parts together make eighty-four thousand gates of afflictive defilements. These are the mental illnesses of sentient beings in the ten realms; contrasted with the preceding retributive bodily illnesses, which are external, the present four parts are called internal illnesses. The four practices such as counting breaths, contrasted with the preceding various sweet and pungent medicines, which are all phenomenal treatments, are now the four contemplations called the medicine of the Dharma.

6.63

Second, from "it is suitable to hear" downward, indicating the faculties and natures of practice. There are sentient beings who hear the explanation of the four contemplations and have their four illnesses cured; these belong to practitioners guided by faith. There are those who examine their minds and cultivate these four contemplations, and only then are their four illnesses cured; these are called practitioners guided by Dharma. Practitioners guided by faith are those who learn through reciting; practitioners guided by Dharma are those who sit in meditation. Here it is clarified that both persons pertain to the four teachings.

6.64

Third, from "The eyes are..." downward, explains the application of medicine in accordance with illness, in two parts: first, explaining the aspects of arising of the four divisions; second, explaining the aspects of treating them by the four contemplations.

6.65

The first has four [parts]:

6.66

First, matching the five sense faculties with the seasons. This coordinates the five phases with the five visceral organs; the organs govern the five sense faculties, and the faculties pertain to the four seasons. The eyes, ears, nose, and tongue each pertain specifically to one season, while the body pervades the four seasons, as is commonly explained.

6.67

Second, from "Wondrous and good..." downward, explains how the five desires cause illness. Because the five desires—coarse or subtle, specific or collective—differ in their encounter with the faculties, they cause the four divisions to increase or decrease differently. One must realize that the five desires pervade both inside and outside the realms, which causes the four divisions to differ as vastly as heaven in their shared and distinct aspects. Kāśyapa cut off the shared aspect, and thus was called of "few desires"; yet because he had not cut off the distinct aspect, he began to dance upon hearing the lute. The Qing Guanyin [jing] states: "Eradicate the root of the three poisons, / And attain the Buddha path without doubt." Since it discusses the three poisons, how could there not be an equal distribution? These four also arise from the real-reward five desires, coarse or subtle, specific or collective, encountering the faculties.

6.68

Third, explains how the three feelings offend and stimulate. Painful feeling that opposes one's inclination, pleasant feeling that conforms with one's inclination, and neutral feeling that neither opposes nor conforms—these three arise specifically. When all three arise collectively, they constitute the equal distribution, termed the chaotic turbulence of the deliberative thought of vitarka and vicāra.

6.69

Fourth, from "At the time of arrogance..." downward, explains the causes of the illnesses of the four divisions. Since the five desires and the three feelings come from external sense-objects, they are merely conditions that assist in triggering the four divisions. Now, citing internal evil habits such as arrogance constitutes the direct causes triggering the four divisions. An arrogant mind gives rise to anger, and so forth, up to heedlessness giving rise to vitarka and vicāra; together with the aforementioned contact, these pervade both inside and outside the realms, just as explained in the case of the five desires.

6.70

Second, from "A compassionate mind..." downward, explains the aspects of treatment by the four contemplations. The external conditions and internal causes previously explained that give rise to the minds of the four divisions are all the objects to be contemplated, which are the symptoms of illness. Now, explaining the four contemplations directly sets forth the four kinds of Dharma-medicines that are able to contemplate. That a compassionate mind treats anger means: since anger pervades both inside and outside the realms, the contemplation of compassion that can treat it not only contemplates sentient beings with the thought of them as parents and gives them worldly joy, but also contemplates all phenomena as lacking inherent nature and marks, thereby able to give sentient beings the joy of nirvāṇa, and contemplates all phenomena as nothing other than the Dharma-realm, thereby able to give sentient beings ultimate joy; treating the three kinds of angry minds with these is why the Treatise explains the three kinds of compassion. That [the contemplation of] impurity treats greed means: it not only cultivates real and provisional thoughts to destroy the defilements regarding the dependent and proper [retributions] of ordinary people, but is also able to destroy the defilement regarding nirvāṇa of the two vehicles, and also destroys the bodhisattva's defilement of clinging to the graduated three truths. Thus the Awakening of Faith says: "Initial awakening can destroy six kinds of defilement." That [the contemplation of] causes and conditions treats delusion means: it not only contemplates impermanent causes and effects throughout the three periods of time to destroy the delusion of annihilationism and eternalism of ordinary people, but is also able to contemplate the twelve links of causes and conditions in terms of the three truths in a graduated manner to destroy the delusion of existence and non-existence of the two vehicles, and is further able to contemplate the four kinds of twelve links of causes and conditions within a single mind to destroy the bodhisattva's delusion of vertical and horizontal [extremes]. Therefore, the Mahānirvāṇa Sūtra states that contemplating the twelve links of causes and conditions possesses the four kinds of wisdom. That counting breaths treats vitarka and vicāra means: it not only counts breaths to contemplate arising and cessation to destroy the scattered clinging to existence of ordinary people, but is also able to count breaths to cultivate the samādhi of the conventional truth and penetrate deeply into dependent origination to destroy the distracted thoughts of one-sided emptiness of the two vehicles, and furthermore realizes that counting breaths—with every breath being the middle, all phenomena tending toward the breath—destroys the distracted thoughts of the two extremes of the bodhisattva. Therefore, in the Qing Guanyin [jing], through the method of counting breaths one attains the paths of the three vehicles, abides in the Śūraṅgama, and sees the Buddha in every pore as in vaidūrya. However, these four treatments may perhaps be cultivated by four persons, each practicing one method, because these four methods each contain the threefold contemplation, so each person may naturally treat the three delusions either progressively or non-progressively; or perhaps the four treatments simply correspond to the threefold contemplation: a compassionate mind is the contemplation of provisionality, impurity is the contemplation of emptiness, causes and conditions is the contemplation of the middle that illuminates both, and counting breaths is the contemplation of the middle that negates both. These three can naturally be understood progressively or non-progressively. Progressive is again not fixed: it may be three persons each practicing one, or one person practicing them successively. If non-progressive, it is solely one person advancing in a single thought-moment. In the Commentary on the Avalokiteśvara [Sūtra], the three poisons are directly matched with the threefold contemplation to discuss progression and non-progression; how much more so should compassion and the other four not be the threefold contemplation? If a person of the Perfect [Teaching] has the four divisions arise specifically or collectively, then within a single mind they harmonize the wondrous threefold contemplation and apply it according to the illness; this is precisely the meaning of the superiority and distinctiveness of stopping and seeing.

6.71

Second, the Chapter on Jalavāhana has two [parts]: first, explaining the title, in two: first, interpreting the title while also including the eradication of illness, in two: first, interpreting "Jalavāhana", in two: first, citing the text to indicate two names. Second, connecting with the sūtra to explain two meanings, in two: first, explaining the two meanings, in two: first, separately explaining the two meanings, in two: first, explaining giving water; second, explaining running water. The first is great compassion giving joy, and the second is great compassion removing suffering.

6.72

The first again has two: first, listing the two waters; second, explaining the two waters. Now this kind of worldly joy temporarily lies in the benefit of retribution, whereas the supramundane solely clarifies the benefit of the one real [truth]. If we discuss the forming of affinities with the pure land at this time, it should pervade humans and devas as well as the four teachings.

6.73

Second, explaining "running water", in two: first, listing the two waters. "Flowing and removing" means that the water flows away, which is the meaning of removal. Second, from "Flowing and removing..." downward, explains the two waters. When speaking of karmic causes, outside of the retributive fruition the nine benefits can all remove karmic causes; now the ten titles and the rest reveal what is removed through that which can remove it. The Sūtra on the Twelve Links of Causes and Conditions is praised as profound, proving that the three refuges and the ten titles are all perfect expositions; although Dharmakṣema's translation lacks the text of the three refuges, the Suvarṇaprabhāsottama Sūtra has it, and Paramārtha's translation must have had it as well, for in the ritual of bestowing the Dharma it cannot be omitted.

6.74

Second, from "Beseeching the father..." downward, simultaneously fulfills both meanings.

6.75

Second, from "Since there is..." downward, directly indicates the title, in two: first, a question; second, from "In the text..." downward, the answer. The sūtra text and the title reveal each other's two names, showing an ingenuity unsurpassed by this.

6.76

Second, explaining the elder's son. In the Commentary on the Lotus [Sūtra], possessing ten kinds of virtues is called an elder: first, noble clan; second, high status; third, great wealth; fourth, formidable power; fifth, profound wisdom; sixth, advanced age; seventh, pure conduct; eighth, complete propriety; ninth, praised by superiors; tenth, relied upon by subordinates. From "A son..." downward, it is also like a prince or a young nobleman. Therefore the sūtra says: "Later, in the household of the great elder Jaladhara, a son was born, named Jalavāhana."

6.77

Second, from "This text..." downward, takes up the bestowal of prophecy to disclose the meaning.

6.78

Second, explaining the text, in three: first, clarifying the proximate cause for the third forming of affinities, in two: first, dividing the text; second, explaining the meaning, in two:

6.79

First, the introductory lead, in two: first, bestowing kindness and spreading virtue; second, being praised by the people of the country.

6.80

Second, from "Good woman..." downward, the proximate cause proper, in three: first, clarifying his retinue; second, from "Then the elder's son took..." downward, the occasion of seeing the fish, which is the beasts and birds rushing about; third, from "Then the elder's son immediately..." downward, rescuing the fish proper.

6.81

Privately divided into two:

6.82

First, clarifying causes and conditions, in two: first, giving rise to compassion due to the running water; second, from "At that time there was..." downward, the tree spirit indicating the number due to conditions.

6.83

Second, from "Good woman..." downward, giving water and food, in two: first, giving water, in four: first, taking tree branches to screen the sun. Shi (恃) means to rely on. Second, from "After creating cool shade..." downward, knowing that the water source was cut off. Bu (捕) means to catch. Diverting and discarding its water. Jue (決) is pronounced xue. The Guangya states: "It means to pierce through." The Shuowen says: "It means to flow downward." In the Zhouyi, "a hedge pierced through without entanglement" is also pronounced xue. Third, from "Then the elder..." downward, borrowing elephants from the great king. Jiu (厩) means a stable for horses. The Shiming says: "Jiu means gathering; it is the place where horses gather."

6.84

Second, from "Then the elder..." downward, bestowing food, in two: first, observing the distress of the fish from hunger. Panghuang (徬徉): the upper character has the fanqie fufang; the lower character has the fanqie yizhang. The Guangya says: "It means to pace back and forth; also to wander about." Second, from "Goddess..." downward, fetching food and giving it.

6.85

Second, from "From not yet..." downward, clarifying the fourth, forming affinities, in two: first, dividing the text; second, explaining the meaning, in four:

6.86

First, making vows.

6.87

Second, from "Furthermore, again..." downward, contemplating the preaching of the Dharma.

6.88

Third, from "having had this [thought]" onward, correctly preaching the Dharma. First, he recites the ten epithets; next, he preaches conditioned origination. The ten epithets pertain to awakening and result; conditioned origination pertains to delusion and cause. Although the names of delusion and awakening, cause and effect, are distinct, their substance is not different. This is because the result of the ten epithets is the ultimate fulfillment of the three virtues, while the twelve links of conditioned origination are the inherently present three virtues. If the three virtues do not change, how could cause and effect be distinct? Therefore, the Contemplation of Samantabhadra says: "The cause of the Great Vehicle is the true nature of all phenomena. The result of the Great Vehicle is also the true nature of all phenomena." All phenomena are the two cultivations; the true nature is the single essence. These three are completely interfused, neither sequential nor simultaneous; entirely in their substance they are the cause, and entirely in their substance they are the result. Although sentient beings are deluded, the ten epithets are not reduced; although the buddhas have reached the culmination of awakening, the twelve [links] are not deficient, because worldly aspects are all constantly abiding. Now, the result is first proclaimed; when the principle of the result has already been made manifest, it causes their understanding to arise. First reciting "Ratnacchatra" (Baosheng) is a distinct name, naming a single Buddha. The ten from "Tathāgata" onward are common names, fully possessed by every Buddha in the three times and ten directions. If one takes the common to follow the distinct, it appropriately results in the names Ratnacchatra Tathāgata, Ratnacchatra Buddha, and Ratnacchatra World-Honoured One. Since these three are so, by analogy one should say Ratnacchatra Worthy of Offerings (Arhat), Ratnacchatra Truly and Universally Awakened One (Samyaksambuddha), down to Ratnacchatra Teacher of Gods and Humans (Śāstā Devamanuṣyāṇām). The names of these ten common epithets appear in the Mahāparinirvāṇa Sūtra and the Mahāprajñāpāramitopadeśa; their meanings are brought out by Tiantai and Ci'en, and their characteristics have already been made manifest. Now, relying on various commentaries, we further summarize them in terms of three sets of three and a single conclusion to explain the ten epithets, causing it to be known that each and every one is nothing other than the secret storehouse. If this meaning is clear, then the names of the person who has attained the result will not be dishonoured. Since the first three take "Tathāgata" as their head, they are the three within the Dharma-body. "Tathāgata" is suchness, which pertains to the Dharma-body; "Worthy of Offerings" (Arhat) benefits sentient beings, which is liberation; "Truly and Universally Awakened One" (Samyaksambuddha) possesses the single wisdom, which is prajñā—because the Dharma-body must possess the [other] two virtues. Since the next three take "Perfect in Knowledge and Conduct" (Vidyācaraṇasampanna) as their head, they are the three within liberation. The conduct of the three clearances is liberation; "Well-Gone" (Sugata) being able to proceed to the ultimate is prajñā; "Knower of the World" (Lokavid) understanding the three worlds as each constantly abiding is the Dharma-body—because liberation must possess the [other] two virtues. Since the final three take "Unsurpassed Person, Tamer of Men" (Anuttara-puruṣadamyasārathi) as their head, they are the three within prajñā. Seeing the nature is called a "hero" (puruṣa), hence corresponding to prajñā; "Teacher of Gods and Humans" (Śāstā Devamanuṣyāṇām) guiding and instructing diverse capacities is liberation; "Buddha" returning to original great awakening is the Dharma-body—because prajñā must possess the [other] two virtues. These nine are the three; these three are the one; the one has no single mark, and the three and nine are clearly evident. In the three thousand worlds, across the nine realms of time and an instant, in oneness and multiplicity, extension and brevity, there is ultimate sovereignty; therefore he is called the "World-Honoured One" (Bhagavān). The twelve links of conditioned origination are gathered into the three paths. The three links of ignorance, craving, and grasping pertain to the path of affliction; the two links of volitional actions and becoming pertain to the path of karma; consciousness, name-and-form, the six sense fields, contact, feeling, as well as birth, aging and death, pertain to the path of suffering. Although these are dark delusion, bound in transmigration, their entire substance is none other than the Buddha-nature of the three causes, all inconceivable, manifest differently according to a person's contemplation. Therefore, the Mahāparinirvāṇa Sūtra says that contemplating this with lower, middle, or superior wisdom attains the bodhi of the three vehicles; if one contemplates it with supreme wisdom, one attains the Buddha's bodhi. Because the wisdom of the preceding three teachings involves deliberation, by contemplating the twelve [links] they merely attain the three vehicles; only the inconceivable wisdom of the Perfect Teaching realizes that ignorance and the rest are identical with the inherent nature of defilement, not made by buddhas, gods, humans, or asuras, each constantly abiding and fully interfused in its very place—only then is it said that the cause inherently possesses the nature of the result. Furthermore, although the three paths and three consciousnesses in the Profound Meaning are inherently positioned, they are neither two nor different from the three virtues after the result. Once this meaning is grasped, one can then distinguish the twelve individual names. Ignorance means not understanding that the six feelings are identical with emptiness, provisionality, and the middle; volitional actions mean being stirred by the uncomprehending mind to perform karmic actions; consciousness means karma drawing the intermediate existence, consciousness lodging in the mother's womb; name-and-form means the two drops forming form, while mind has only name; the six sense fields mean the growth of name-and-form into the six sense faculties; contact means the six faculties encountering external objects and being touched by dust; feeling means contact giving rise to the three feelings—painful, pleasant, and neutral; craving means being deluded about the three feelings and thus attached to pleasure; grasping means craving-attachment entangling and searching in all four directions; becoming means that due to grasping one creates karma, which must produce future retribution; birth means that karma having ripened, future aggregates arise; aging and death mean that birth must undergo change and extinction, entangled in grief and distress. These twelve links may be treated in terms of the three times, the two times, or a single thought-moment; although these three differ, all match the twelve to the three paths. Phenomenon being identical with principle, each is ultimately pure and sovereign, neither sequential nor simultaneous, both lofty and vast; one who contemplates thus attains the Buddha's bodhi. As for abbreviating the three refuges, the meaning is already complete. For the substance of the three jewels and three virtues is originally not different: having recited "Namo to Ratnacchatra's ten epithets," is this not taking refuge in the three virtues of the result? Furthermore, expounding the profound twelve links of conditioned origination is none other than the mind relying on the three virtues within the cause. The ultimate extremes of delusion and awakening have no difference in the three virtues: the single substance has its meaning complete, and the three are all fully possessed; eternity, bliss, self, and purity are truly taking refuge in the three jewels, its meaning ultimately accomplished. One should know that Master Kṣema's intended meaning was profound and wondrous.

6.89

Fourth, the fish are reborn in heaven and repay the kindness, divided into four:

6.90

First, the fish being reborn in heaven as retribution. Generally, when first reborn in heaven, by the power of one's own karma there are three kinds of thoughts: first, knowing oneself where one died; second, knowing oneself that one is now born here; third, knowing oneself what karma one previously performed to be able to be born in heaven. From "having known past matters" onward, they repay the kindness.

6.91

Second, the devas descend to earth to repay the kindness. The sūtra text says "towers and houses"; a multi-storied house is called a tower. Some texts read "terraces and platforms," which is an error. This is explained in two parts:

6.92

First, phenomena. Conditioned origination and the ten epithets, considered tentatively according to what expresses them, pertain to verbal teachings, hence they are the same as water and food, and are called phenomena.

6.93

Second, principle. Just in the four phenomena, they understood the four virtues; thus the benefit of principle was accomplished. Because the ten thousand fish had been lax in precepts, they received bodies with scales and shells; because they had been earnest in the vehicle, they now encountered a true good spiritual friend of the Great Vehicle, and were therefore able to deeply understand the wondrous principle in phenomena. Receiving food and gaining life represents true eternity; receiving water and gaining bliss represents the bliss of nirvāṇa; regarding the briar patch of the twelve [links], they understood sovereign selfhood; relying on the Dharma of the ten epithets, they obtained the retribution wealth of heaven; regarding worldly pure livelihood, they understood the virtue of innate purity. These four Dharma-benefits were obtained on account of Jalavāhana; therefore, they held forty thousand genuine pearl necklaces to repay his kindness, making offerings of the four phenomena of food and the rest. Since they represent the benefit of principle, how could the forty thousand pearl necklaces merely be a phenomenal offering? They represent the thousand realms and ten thousand suchnesses, these phenomena each and all possessing eternity, bliss, self, and purity. That is, the forty thousand genuine pearl necklaces, being unadorned yet adorned, adorned the Dharma-body; this is a material offering turning into an offering of the Dharma. Were it not so, how could they be said to have wondrous good roots as the condition for receiving the prediction?

6.94

Third, from "at that time, in Jambudvīpa" onward, the king sees the auspicious light.

6.95

Fourth, the elder gives a definite answer based on the teachings.

6.96

Third, the fifth [section] clarifies the gathering together of past and present. The sūtra says "Rāhula"; this is translated as "Covering Obstacle," named thus because he was in the womb for six years. The new translation says "Rāhula," which is translated as "Moon-Obstructor"; however, the matters of fundamental and trace cannot be known with certainty, so consider them beside the text. The ten thousand [fish], past and present, must have been those converted; the rest are all those capable of converting. According to what is preached in the Avataṃsaka and other sūtras, these converters all cultivated their true causes across an ocean of kalpas, maturing these ten thousand to bring about their deliverance now. If we take the meaning of the Saddharmapuṇḍarīka Sūtra regarding the ancient attainment, in their traces they all received these capacities to cause them to receive the prediction now. Lecturers of this school should know this internally.

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金光明經文句記 — Classical Chinese