法華玄義釋籤 8.25

8.25

次別教增數行者，又二：初廣，次略。初文亦應云不定部帙，指華嚴方等般若中歷別行法即是其相，然方等中多以別行斥於小行，般若中多以別法展轉融通，華嚴正當歷別之行，故今略出以為行相。又二：初正釋，次「是一一」下功能。初云「指華嚴善財入法界」者，彼經一一善知識皆言「我唯知此一法」故也。言「或如幻三昧」者，彼〈法界品〉善財至摩耶夫人所獲是三昧，廣如經說。「投巖赴火」者，善財南行有聚落名伊沙那，有婆羅門名曰勝熱，善財見彼婆羅門修行苦行求一切智，四面火聚猶如大山，中有刀山，高峻無極，登彼山上，投身火聚，善財云：我已先發等（云云）。婆羅門言：汝今若能上此刀山，投身火聚，諸菩薩行悉皆清淨。善財念言：人身難得，脫諸難難，諸根具難，值佛聞法遇善知識逢善友難，受如法教得正命難，此將非魔所使耶？此非險惡徒黨詐稱菩薩善知識耶？爾時十千梵王空中告言：善男子！莫作是念。今此聖者得金剛焰三昧光明法門，度諸眾生。十千諸魔空中勸，十千自在天空中散華，乃至他化天龍八部各有十千修供養已，婆羅門為善財說法，善財聞已心大歡喜，於婆羅門所，起真善知識心，說偈讚歎。善財投火，未至火間即得菩薩善住三昧，觸火得寂靜三昧。善財言：刀山大火觸我身時，安隱無患。婆羅門言：唯我行此菩薩無盡輪解脫，火燒諸眾生見惑無餘，必不退轉。見通深淺。「算沙」者，善財南行至名聞國，於自在主善知識所，得算沙法門。自在主言：我已先於文殊師利童子所，修學書算印等法門，入工巧神通知一切法門，常與十千童子在河渚上共圍遶聚沙為戲，因此法門得知世間書算界處等法，亦能治病，一切世法皆知，乃至菩薩算法一百落叉為俱胝，俱胝俱胝為一那庾多，乃至不可說不可說轉等三十重算法。以此算法，知無量由旬廣大沙聚，悉知內外顆粒多少，乃至亦知十方沙數，知眾生數法差別數法名數，如來名數皆能知能說，成就大願。舊經中云：文殊已教我如黶子法門沙聚法門印法門，餘同新經。今文依舊經，故云「相黶」。「發菩提心等」者，善財至一一善知識所，皆言聖者，我已先發阿耨三菩提心，而未知聖者云何修菩薩行等？次功能中，言「皆破無明入深境界」者，今文通論一教不分賢聖之位，若於諸善知識所但得俗諦三昧，則但破無知，名為無明；若入實相則破障中微細無明，多分並約教道不融破無明惑，故云「我唯知此一法門」耳。證道無隔豈得不知？若菩提流支《法界性論》以諸知識用對四十二位，則皆破無明。但今一家據唯知一法及以普賢、彌勒意望之，則自成次第不相攝故，此則全如今家所判。

Next, regarding the practice of increasing numbers in the Separate Teaching, there are also two parts: first extensive, and next brief. In the first text, it should also be stated that its scriptures and volumes are indeterminate, referring to the practices of successive distinction in the Avataṃsaka, Vaipulya, and Perfection of Wisdom scriptures as its characteristics. However, in the Vaipulya they mostly use distinct practices to reprove Hinayana practices, and in the Perfection of Wisdom they mostly merge and integrate distinct phenomena one into another, whereas the Avataṃsaka precisely corresponds to practices of successive distinction; therefore, they are now briefly presented to serve as the characteristics of practice. This also has two parts: first, the direct explanation; next, beginning from "each of these," their function. First, regarding the statement "referring to Sudhana's entering the Dharma realm in the Avataṃsaka," this is because in that sūtra every single good friend states, "I only know this one dharma." As for "or the illusion-like samādhi," this refers to the samādhi that Sudhana attained when he went to Lady Māyā in the 'Entry into the Dharma Realm' chapter, as extensively explained in the sūtra. Regarding "jumping from cliffs and plunging into fire," when Sudhana traveled south, there was a settlement called Īśāna where there was a Brahman named Jayoṣmīya. Sudhana saw that Brahman practicing austerities in pursuit of all-knowledge: heaps of fire on four sides like great mountains, with a mountain of knives in their midst, exceedingly high and steep; he climbed that mountain and cast his body into the heaps of fire. Sudhana said, "I have already generated [the mind of anuttarasamyaksaṃbodhi]..." (and so forth). The Brahman said, "If you can now ascend this mountain of knives and cast your body into the heaps of fire, all bodhisattva practices will be completely purified." Sudhana thought to himself: "A human body is difficult to obtain; escaping difficulties is difficult; possessing all faculties is difficult; encountering a Buddha, hearing the Dharma, meeting a good friend, and coming upon virtuous companions are difficult; receiving teachings according to the Dharma and obtaining right livelihood are difficult. Could this not be an instigation of Māra? Could this not be a malicious cohort falsely pretending to be a bodhisattva and a good friend?" At that time, ten thousand Brahmā kings proclaimed from the sky: "Good man! Do not harbor such thoughts. This holy one has attained the Dharma gate of the light of the vajra-flame samādhi to deliver sentient beings." Ten thousand Māras exhorted him from the sky; ten thousand Vaśavartin deities scattered flowers from the sky; and so forth, up to Paranirmitavaśavartin deities, nāgas, and the eight classes of beings, ten thousand of each, having made offerings, the Brahman taught the Dharma to Sudhana. When Sudhana heard it, his heart was greatly delighted; toward the Brahman, he gave rise to the thought that he was a true good friend, and spoke verses of praise. When Sudhana plunged into the fire, before he reached the fire he attained the bodhisattva's well-abiding samādhi, and upon touching the fire he attained the tranquil samādhi. Sudhana said, "When the mountain of knives and the great fire touched my body, it was peaceful and free of distress." The Brahman said, "Only I practice this bodhisattva's inexhaustible wheel liberation; the fire burns away sentient beings' delusions of view without remainder, and they will certainly not regress." One should observe the depth or shallowness of penetration. Regarding "counting sand," Sudhana traveled south to the land of Renown, where at the abode of the good friend Indriyeśvara he attained the Dharma gate of counting sand. Indriyeśvara said: "Previously, in the presence of the youth Mañjuśrī, I studied and practiced Dharma gates such as writing, mathematics, and seals; entering the supernatural powers of craftsmanship, I know all Dharma gates. I constantly gather and play with sand on riverbanks together with ten thousand youths who surround me. Due to this Dharma gate, I came to know worldly writing, mathematics, realms, bases, and other phenomena, and can also treat illnesses, knowing all worldly phenomena—up to the bodhisattva's calculation methods, where one hundred lakṣas make a koṭi, a koṭi of koṭis makes an ayuta, and so on up to thirty tiers of calculations including the untellable-untellable revolution. By means of these calculation methods, I know the vast heaps of sand across immeasurable yojanas, completely knowing the quantity of particles inside and out, and even know the number of sands in the ten directions; I know the number of sentient beings, the number of distinctions among dharmas, the number of names of dharmas, and the numbers of names of Tathāgatas, being able to know and speak them all, fulfilling great vows." The old translation of the sūtra states: "Mañjuśrī has already taught me the mole Dharma gate, the sand-heap Dharma gate, and the seal Dharma gate;" the rest is the same as the new sūtra. The present text relies on the old sūtra, hence it says "signs and moles." Regarding "generating the bodhi-mind, etc.," when Sudhana went to each good friend, he always said, "O holy one, I have already generated the mind of anuttarasamyaksaṃbodhi, but do not yet know how the holy one practices the bodhisattva practices..." Next, regarding the function, as for "all destroy ignorance and enter deep realms," the present text discusses the one teaching in general without distinguishing the stages of ordinary and noble persons. If at the abodes of the good friends one merely attains samādhis of conventional truth, then one only destroys nescience, which is termed ignorance; if one enters true reality, then one destroys the subtle ignorance that obstructs the Middle Way. For the most part, it is framed in terms of the unintegrated teaching path that destroys the delusion of ignorance, which is why it is said, "I only know this single Dharma gate." In the realized path there is no obstruction, so how could they not know? If, according to Bodhiruci's *Fajie xing lun*, the good friends are correlated with the forty-two stages, then they all destroy ignorance. But our school, basing itself on their knowing only one dharma and viewing them from the perspective of Samantabhadra and Maitreya, considers that they naturally form a sequence and do not encompass each other; thus, this completely accords with our school's classification.