法華玄義釋籤 9.11

9.11

次明願行觀成具法中三：先略引，次引《地持》等廣釋離五怖畏等，三約《大經》廣明二十五三昧。初文又七：初明得無緣慈悲，次「修色」下明具道品，三「遍捨」下明具諸波羅蜜，四「修此」下結地名離五怖畏，五「得入」下明具二十五三昧，六「我性即實性」下明具真應二身，七「此地」下明具四德。初文言「無緣慈」者，慈具三種，亦從勝說故云「無緣」，具如《止觀》第六記。次文云「一切道品無不具足」者，但具不思議念處，一切諸法於念處中無不具足，今此四念處中但舉身念，餘三念處及六科皆略。「枯榮」如《止觀》第七記。三具諸度中若合十為六成無作六度，如《止觀》第二記。彼修此證首楞嚴者，具如《止觀》第一第二記。八自在者，《大論》名八神變，《大經》名八自在我。言神變者，無而歘有，有而歘無。言自在者，不謀而運一切無礙，故與《大論》義同而名小異。今略出經論，以顯相狀。言八神變者，一能小，二能大，三能輕，四能自在，五能有主，六能遠至，七能動地，八能隨意所作。言作小者，令自他身及世界等極如微塵。大及輕舉，準說可知。言自在者，謂大小長短等。言有主者，現為大人心無所下。言遠至者，有四種：一飛到，二此沒彼出，三不往而到，四一念遍到十方。言地動者，謂六及十八。言隨意者，一身多身、山壁直過、履水火蹈虛空、四大互為等。八自在者，《大經》二十云：「一者能示一身多身數如微塵，二以塵身滿大千界，三以大千身輕舉遠到，四現無量類常居一國土，五諸根互用，六得一切法而無法想，七說一偈經無量劫，八身如虛空存沒隨宜不可窮覈。」

Next, in illuminating the accomplishment of vows, practices, and contemplation, and the full possession of dharmas, there are three parts: first, a brief citation; next, citing the Dichi and other texts to extensively explain leaving behind the five fears and so forth; third, extensively illuminating the twenty-five samādhis based on the Great Sūtra. The first part also has seven: first, illuminating the attainment of conditionless loving-kindness and compassion; next, from "cultivating form" onward, illuminating the full possession of the factors of the path; third, from "universally relinquishing" onward, illuminating the full possession of the various pāramitās; fourth, from "cultivating this" onward, concluding with the name of the bhūmi and leaving behind the five fears; fifth, from "attaining entry" onward, illuminating the full possession of the twenty-five samādhis; sixth, from "the nature of self is identical to the real nature" onward, illuminating the full possession of the two bodies of reality and response; seventh, from "this bhūmi" onward, illuminating the full possession of the four virtues. In the first part, regarding "conditionless loving-kindness": loving-kindness possesses three kinds; here too, speaking from the superior perspective, it says "conditionless," fully as explained in the sixth fascicle's notes on the Zhiguan. In the next text, where it says "fully possessing all factors of the path without lack": merely possessing the inconceivable mindfulness application, all dharmas are fully possessed without lack within the mindfulness application; now, among these four applications of mindfulness, it only mentions mindfulness of the body, while the other three applications of mindfulness and the six categories are all omitted. "Withering and thriving" are as explained in the seventh fascicle's notes on the Zhiguan. In the third section, on fully possessing the pāramitās, if the ten are combined into six, they form the uncreated six pāramitās, as in the second fascicle's notes on the Zhiguan. That which is cultivated and this which realizes the Śūraṅgama [Samādhi] are fully as explained in the first and second fascicles' notes on the Zhiguan. Regarding the eight masteries: the Da zhidu lun calls them the eight supernatural transformations, while the Great Sūtra calls them the eight masteries of the self. "Supernatural transformation" means that which is non-existent suddenly exists, and that which exists suddenly becomes non-existent. "Mastery" means operating without deliberation, completely without obstruction; thus its meaning is the same as in the Da zhidu lun, while the names differ slightly. Now, texts from the sūtras and śāstras are briefly brought forth to demonstrate their characteristics. The eight supernatural transformations are: 1. being able to become small; 2. being able to become large; 3. being able to become light; 4. being able to have mastery; 5. being able to possess mastery over self; 6. being able to reach afar; 7. being able to shake the earth; 8. being able to act according to one's will. "Making small" means causing one's own body, others' bodies, and worlds to become as small as minute dust motes. Becoming large and rising lightly can be known by following this explanation. "Mastery" refers to size, length, and so on. "Possessing mastery over self" means manifesting as a great person whose mind looks down upon nothing. "Reaching afar" has four kinds: 1. flying there; 2. disappearing here and appearing there; 3. reaching without going; 4. reaching the ten directions everywhere in a single thought. "Shaking the earth" refers to the six and eighteen [modes of earth-shaking]. "According to one's will" means one body becoming many bodies, passing straight through mountains and walls, walking on water and fire, treading on empty space, and the four great elements mutually interchanging. Regarding the eight masteries, Fascicle 20 of the Great Sūtra says: "First, being able to manifest one body as many bodies numbering like dust motes; second, with dust-mote bodies filling the great trichiliocosm; third, with the great-thousandfold body rising lightly and reaching afar; fourth, manifesting immeasurable types while constantly dwelling in one land; fifth, mutual function of the various sense faculties; sixth, obtaining all dharmas without the conception of dharmas; seventh, expounding one verse over immeasurable kalpas; eighth, the body being like empty space, existing or disappearing according to what is appropriate, beyond investigation."