釋摩訶衍論 10.7

10.7

已說顯示修行觀輪門，次說緣眾生界立願門。就此門中即有二種。云何為二？一者緣眾生界思惟門、二者建立誓願遍布門，是名為二。言緣眾生界思惟門者，所謂緣三界中無量無邊一切眾生，作如是念：「從無始來根本無明所覆藏故，棄背自本覺清淨佛歸原無日，出無明藏更復時遠。我若不發悲心不攝取者，又之又之唯過劫數，取正覺期實無其齊。」發起無邊大悲心故。如本如是當念一切眾生從無始世來，皆因無明所熏習故令心生滅，已受一切身心大苦，現在即有無量逼迫，未來所苦亦無分齊，難捨難離而不覺知。眾生如是甚為可愍故。言建立誓願遍布門者，所謂作如是思惟已訖，則立大誓願，起十方世界之微塵數光明般若，達十方世界之微塵數種種心相，對治十方世界之微塵數一切諸煩惱業障海，圓滿十方世界之微塵數行因海，證得十方世界之微塵數果德，皆悉令無餘故。如本作此思惟即應勇猛立大誓願：願令我心離分別故，遍於十方修行一切諸善功德，盡其未來以無量方便救拔一切苦惱眾生，令得涅盤第一義樂故。已說緣眾生界立願門，次說兩輪俱轉不離門。所謂起如是願已訖，即直修習行因之海故。若起願海不勤修行，不能莊嚴圓滿果故。若為修行，當如何耶？謂具兩輪令無偏故。具兩輪相，何契經中分明顯示？謂文殊師利發起十萬一千種甚深廣大圓滿陀羅尼開問問大覺尊益大眾海契經。彼契經中如何說耶？所謂彼契經中作如是說：爾時文殊師利即白佛言：「世尊！云何名為止觀俱行不相離門？我及一切無量無邊大眾之海，皆悉入於不知不覺無明之海，不能通達、不能出離。如宜世尊為欲我等諸迷士女分明顯示。」爾時世尊即告文殊師利言：「諦聽諦聽，善思念之，我當為汝分別解說。於是世尊即說伽陀言：

Having explained the approach of revealing the practice of the wheel of contemplation, next I shall explain the approach of forming vows focused on the realm of sentient beings. Within this approach there are two kinds. What are the two? First is the approach of reflecting with focus on the realm of sentient beings; second is the approach of establishing and broadly spreading vows. These are named the two. Regarding the approach of reflecting with focus on the realm of sentient beings: this refers to focusing upon the immeasurable and boundless all sentient beings within the three realms and generating this thought: 'Because from the beginningless [past] they have been concealed by fundamental ignorance, having turned their backs on their own original awakening—the pure Buddha—there is no day of return to the source, and their departure from the receptacle of ignorance is even more distant in time. If I do not generate a mind of compassion and gather them in, again and again through only the passage of kalpas, the date for attaining right awakening will truly have no limit.' This is because one gives rise to a boundless mind of great compassion. As the basic text states: 'In this manner, one should reflect that all sentient beings, from beginningless generations, because of being perfumed by ignorance, have had their minds arise and cease, have already suffered all the great pains of body and mind, currently have immeasurable oppressions, and the suffering of the future is likewise without bound, hard to abandon and hard to separate from, yet they are not aware of it. Sentient beings being like this are exceedingly pitiable.' Regarding the approach of establishing and broadly spreading vows: this refers to, having completed such reflection, immediately establishing great vows, raising up radiant prajñā equal to the number of dust particles of the worlds in the ten directions, penetrating the diverse mental characteristics equal to the number of dust particles of the worlds in the ten directions, counteracting the ocean of all afflictions and karmic obstructions equal to the number of dust particles of the worlds in the ten directions, fulfilling the ocean of causal practices equal to the number of dust particles of the worlds in the ten directions, and realizing the fruitional virtues equal to the number of dust particles of the worlds in the ten directions, bringing all to completeness without remainder. As the basic text states: 'Having made this reflection, one should courageously establish a great vow: wishing that my mind be freed from discrimination, broadly cultivating all wholesome merits throughout the ten directions, and to the end of the future with immeasurable expedient means rescuing all afflicted sentient beings, causing them to attain the supreme bliss of nirvāṇa.' Having explained the approach of forming vows focused on the realm of sentient beings, next I shall explain the approach in which the two wheels turn together without separation. That is to say, having given rise to such vows, one directly cultivates the ocean of causal practices. For if one gives rise to an ocean of vows but does not diligently practice, one cannot adorn and fulfill the fruit. If one practices, how should it be? It means possessing both wheels so that there is no bias. In which sūtra are the characteristics of possessing both wheels clearly shown? It is the *Sūtra of Mañjuśrī's Generation of One Hundred and One Thousand Kinds of Profound, Vast, and Perfect Dhāraṇīs, Opening Inquiries to the Great Awakened Honoured One for the Benefit of the Ocean of the Great Assembly*. How does that sūtra speak of it? That is to say, that sūtra speaks as follows: At that time, Mañjuśrī said to the Buddha: 'World-Honoured One! What is called the approach in which calm abiding and contemplation proceed together without mutually separating? I and the boundless ocean of the great assembly have all entered into the ocean of unknowing, unaware ignorance, unable to penetrate and unable to escape. May the World-Honoured One clearly show it for the sake of us confused men and women.' At that time, the World-Honoured One told Mañjuśrī: 'Listen closely, listen closely, and reflect well on it; I shall explain and analyze it for you.' Thereupon the World-Honoured One spoke these gāthās: