Sutra of Golden Light, Volume 2: Commentary
Recorded by Disciple Guanding
Reporting obstacles (karmic obstructions) can be understood as described above. What about afflictions (kleshas) and karma? The "Numbered Teachings" school says: Arising frequently but lightly is called affliction; arising frequently and heavily is called karma. The Tiantai masters say: Ongoing habitual tendencies occurring spontaneously are afflictions; when a sudden decisive intention arises that moves body and speech, inevitably leading to future retribution, this is karma. If this is so, then why are inauspicious stars and natural disasters not considered matters of the mind—how can they be karmic obstructions? These are merely external signs indicating that karma is about to arise, a marker of karmic retribution; they can indeed be considered as karmic obstructions. If afflictions and karma shift, retribution may not necessarily shift; but if retribution shifts, then afflictions and karma must also shift. Generally speaking, all views (wrong perspectives) and desires (emotional attachments) involve worry, grief, and fear. Specifically, worry and grief belong to the affliction of views, while fear belongs to the affliction of desires. These details are not fully recorded here(and so on).
3. **Removing Karmic Obstacles** — This begins with the passage starting "evil stars, disasters, and anomalies." When karma is about to produce its retribution, signs appear first. These signs are called "indicators" or "omens," and their purpose is to give warning. "Evil stars" refer specifically to unexpected or irregular celestial bodies, such as comets or wandering planets. This also includes the Twenty-Eight Mansions and the Five Planets (Jupiter, Mars, Saturn, Venus, Mercury). Each direction has seven mansions, totaling twenty-eight. When these celestial bodies deviate from their proper orbits or lose their astrological correlations, anomalies arise. For example, Mars moving erratically or a comet suddenly appearing are considered "evil stars."
"Disasters and anomalies" refer to untimely or extreme weather events—wind, rain, snow, frost, and the like. "All kinds of evil" includes three categories: evil humans, evil ghosts, and evil teachings. "Insect paths" refers to poisonous ghosts or demons. Some interpretations say the "three poisons" (greed, hatred, ignorance) are like insects eating away at the mind. "Strange phenomena" mean grotesque or bizarre occurrences, such as ugly or frightening animals, strange sounds, and so on. "Bad dreams" refer to when our subtle consciousness is unsettled, and karmic seeds sprout in dreams presenting unpleasant scenes.
Generally speaking, the signs of karmic retribution fall within the scope of the five grave offenses:
- If evil stars foretell loss of life or physical harm, this is the sign of killing. - If evil stars foretell abandonment and poverty, this is the sign of stealing. - If evil stars foretell estrangement from loved ones and imprisonment, this is the sign of sexual misconduct. - If evil stars foretell slander and false accusations, this is the sign of lying. - If evil stars foretell loss of property, this is the sign of drinking alcohol.
Other omens—disasters, strange animals, bad dreams—vary according to circumstance, each having its own specific indication. If we reflect carefully, all these signs can be traced back to the retribution of these five offenses. Once practitioners understand this, why would they need to crack bamboo stalks, divine by tortoise shells, or consult fortune-tellers?
From the passage beginning "One should bathe and cleanse oneself" onward, the text describes the method for counteracting evil and realizing emptiness. When karmic signs appear externally and retribution is imminent, if we lack an inner method, how can we avert it? The method involves transforming the three actions (body, speech, and mind) into the three virtues, using physical actions to symbolize deeper truths:
- Bathing the impure body represents the aspiration to realize the Dharma Body. - Closing the lips and focusing the ears represents preparing to hear the Perfection of Wisdom. - Maintaining one-pointed sincerity and purity represents preparing to realize Liberation.
First, we are instructed to bathe the body; later, we are urged to purify our outer garments as well: inner and outer work together. Initially, we are simply told to listen; later, we are warned to listen with full and exclusive attention, and to tightly control our speech. First, we are instructed to maintain sincerity; later, we are shown the true state of sincerity, thus completing the method.
The human body originates from impurity, just as the lotus grows from mud. Sandalwood can grow from the "tallow" tree—this is a visible worldly example. Now, through the immediate discipline of the three actions (body, speech, mind), we can ultimately accomplish the profound meaning of the three virtues. Can we not believe this? Bathing as a method for the Dharma Body counteracts the obstacle of retribution; focusing the ears and closing the mouth counteract the obstacle of afflictions; maintaining one-pointed sincerity counteracts the obstacle of karma (and so on).
From the passage beginning "The majestic virtue of this sutra" onward is the fourth section, the conclusion. "Able to completely eliminate" indicates the transformation of the three obstacles. "Causing them to be quenched" means the realization of the three virtues. "Quenched" is simply nirvāṇa, and nirvāṇa is simply the three virtues. Once the method of the three actions is accomplished, the three obstacles naturally transform. Once the three obstacles transform, the three virtues naturally follow: the obstacle of retribution transforms into the virtue of the Dharma Body; the obstacle of afflictions transforms into the virtue of Prajñā (Wisdom); the obstacle of karma transforms into the virtue of Liberation (Emancipation). The sutra first uses tangible phenomena to suggest deeper truths; later, it clarifies "quenching," using the deep truth to conclude the tangible. The sutra's phrasing is intricate and well-stitched, but few people see this clearly (and so on).
From the passage beginning "The Four Heavenly Kings who protect the world" onward, the text describes the second section on the propagation of the sutra, all as explained above.
The profound meaning here: "Life" refers to existence—the sustained continuity of one's karmic life force, which is called "life." The length or brevity of its duration is called "measure." Hence the term "life-measure." This explanation refers to the life-measure of the Manifestation Buddha, arising from causes and conditions.
Moreover, "life" also means "reception"—the harmonious union of object and wisdom, where they mutually receive and sustain each other. Non-discriminating wisdom receives non-discriminating objects; and non-discriminating objects receive non-discriminating wisdom—like a lid that fits its container. Thus, "life" implies reception. "Measure" means "correspondence"—the harmony between object and wisdom, hence "measure." This explains the life-measure of the Reward Buddha.
Furthermore, "life" also means "duration"—unchanging and eternal. "Measure" means "weighing" or "measuring." The eternal life is neither long nor short; neither fully knowable through correspondence nor completely unknowable; neither describable nor undescribable. Having no name for it, we resort to measuring and quantifying it, speaking of its long-lasting nature. This explains the life-measure of the Dharma Body.
The first level has two meanings: First, a measurable measure—like Shakyamuni's lifespan of eighty years. Second, an immeasurable measure—like Amitabha's lifespan, which though actually limited, cannot be fathomed by humans or gods, hence "immeasurable measure." Both are actions of the Manifestation Buddha.
The second level also has two meanings: The Buddha, with wisdom that is suchness itself, corresponds to an object that is suchness itself. If the object is undiscriminating, so is the wisdom. If the object accords with wisdom that discriminates, then both object and wisdom discriminate. Both knowledge and non-knowledge are expressions of the Reward Buddha.
The third level likewise has two meanings: First, deep and still, beyond description. Second, through compassion and skillful means, it can still be spoken of. Both the speakable and unspeakable are the truths of the Dharma Buddha.