法華玄義釋籤 9.12

9.12

四明得名中初結地名，次離五怖畏中又二：先略標列，次「大經」下釋。用《大經》等意，以申此文，然離畏之名實通大小，以三菩薩至聖位時皆能離五怖畏，三藏菩薩至第三僧祇即能離畏，是故此言通於大小。如《雜含》中亦云「成就四力離五怖畏」，五怖畏名與《地持》同。言四力者，一覺力，二進力，三無罪力，四四攝力。言覺力者，善不善、罪不罪、習近不習近、卑法勝法、分別法無分別法、緣起法非緣起法，皆如實知，是名覺力。精進力者，謂四正勤。無罪力者，謂三業無過。四攝力者，謂愛語等。若辨異者，其名雖同，寬狹巧拙長短曲直不無差別。次釋《大經》意者，一一皆先舉經，「若言」者並是引經，「即無」等言即是解釋，並可見。下文復有《地持》及章安私釋，故不復委論三昧三身四德等。次引《地持》等廣釋中又二：先引《地持》，次私釋。初文又二：先《地持》，次引《地經》、《地論》同。初文中言「眾具」者，謂資身所須。夫有惡名者於他有求不能益他，故無求益彼常離惡名。「我見」是見惑，「我想」是愛惑，二惑若無故離死畏。此位必在實報土生，尚無方便及小乘惡道，況有界內四趣惡道？大眾畏可知。次《地經》同者又二：初引同，次「十地」下以論三業料簡。初言「同」者，《華嚴．十地品》同也。經釋初歡喜地中離五怖畏云「是菩薩離我相故，尚不貪身，況所用物？故無不活畏。復作是念：我若死已，所生必見諸佛菩薩。故無惡道畏。我所志樂無與等者，何況有勝？故無大眾威德畏。心不希望恭敬供養，我當供養供給一切眾生，故無惡名畏。遠離我見無我想，故無有死畏。」又廣發諸願，一一願下皆云廣大如法界，究竟若虛空，盡未來際，盡一切劫。然此諸願以十大願為首，又以十不可盡法與眾生願。何等為十？一者眾生不可盡（下九略不可盡字），二世界，三虛空，四法界，五涅槃，六佛土，七佛智，八心所起，九起智，十世間轉法輪。若眾生等盡，我願乃盡（上九句皆爾），而眾生不可盡乃至轉法輪不可盡，我諸願善根亦不可盡。乃至第十地，一一地中皆是解脫月請乃說。第二地說觀十善。第三地說觀多聞。第四地說作循身觀四住處乃至八道。第五地說知四諦及知諸世間法。第六地說十二緣觀。第七地說觀佛功德起方便行。第八地說一切佛現身觀，莫捨忍門勸觀常住，入無功用心，是菩薩現十種身，謂於眾生身、作己身、國土身、業報身、聲聞身、辟支佛身、菩薩身、佛身、智身、法身、虛空身，次國土身作頭亦如是，乃至虛空身作頭亦如是，乃成百身。第九地說知一切法差別，知四乘相為眾生說。四乘相者：謂聲聞乘相，支佛乘相，菩薩乘相，佛乘相。第十地亦云知四乘相，乃至差別樂說一切法門無邊法門。以此驗知是別教地相，故至第八地始觀十種身。今文依《地論》略釋，與《大經》初地離五怖畏、得二十五三昧同。次料簡中二：先引論文，次解釋。言「愛善道等及無愛憎身」者，不於善道起愛、惡道起憎，名無惡道畏；不於善惡身起愛憎，名無死畏。

Fourth, under explaining the acquisition of the name, first the name of the bhūmi is concluded; next, under leaving behind the five fears, there are also two parts: first, a brief listing; next, the explanation beginning with "The Great Sūtra". It uses the purport of the Great Sūtra and so forth to expound this text. However, the name "leaving behind fears" in fact applies generally to both the Great and Small [Vehicles], because when the three bodhisattvas reach the holy stage they are all able to leave behind the five fears, and a bodhisattva of the Tripiṭaka Teaching is able to leave behind fears when reaching the third asaṃkhyeya [kalpa]; therefore this statement applies to both the Great and the Small. As the Saṃyuktāgama also states, "Fulfilling the four powers, one leaves behind the five fears," where the names of the five fears are identical to those in the Dichi. As for the four powers: first, the power of comprehension; second, the power of exertion; third, the power of blamelessness; and fourth, the power of the four means of embracing. As for the power of comprehension: knowing as it truly is what is wholesome and unwholesome, what is culpable and blameless, what should be associated with and what should not be associated with, inferior phenomena and superior phenomena, conceptualised phenomena and non-conceptualised phenomena, conditionally arisen phenomena and non-conditionally arisen phenomena—this is called the power of comprehension. The power of exertion refers to the four right exertions. The power of blamelessness refers to the three modes of karma being without fault. The power of the four means of embracing refers to kind words and so forth. If we distinguish their differences, although their names are the same, in terms of breadth and narrowness, skill and clumsiness, length and brevity, crookedness and straightness, they are not without distinctions. Next, as for explaining the purport of the Great Sūtra, in each case it first cites the sūtra; "If it says" in all cases introduces citations of the sūtra, and words such as "namely, the absence of" are the explanations, all of which can be seen. In the text below there are also the Dichi and Zhang'an's personal explanation; hence we do not again discuss in detail the samādhis, the three bodies, the four virtues, and so on. Next, under citing the Dichi and so forth to explain extensively, there are also two parts: first, citing the Dichi; next, the personal explanation. The first part also has two: first, the Dichi; next, citing the Daśabhūmika Sūtra and the Daśabhūmikā Sūtra-śāstra as being the same. In the first part, the word "supplies" refers to the requisites for supporting the body. Now, one who has a bad reputation has demands on others and cannot benefit others; therefore having no demands and benefiting them, one is ever free from a bad reputation. "Self-view" is the delusion of views; "the conception of self" is the delusion of attachment; when these two delusions are absent, one is therefore free from the fear of death. A rebirth in this rank must be in the reward land, where there are not even the evil destinies of expedient means and of the Small Vehicle, so how could there be the evil destinies of the four courses within the realms? The fear of assemblies can be understood. Next, under the Daśabhūmika Sūtra being the same, there are also two parts: first, citing its agreement; next, the evaluation through the three karmas by means of the treatise beginning with "the ten bhūmis". The first word "the same" refers to the agreement with the "Chapter on the Ten Bhūmis" in the Avataṃsaka Sūtra. In explaining the departure from the five fears in the first bhūmi of joyful delight, the sūtra says: "Because this bodhisattva has abandoned the mark of self, he does not covet even his own body, much less the things he uses; thus he has no fear of lack of livelihood. Again, he reflects: 'When I die, my rebirth will certainly meet the buddhas and bodhisattvas'; thus he has no fear of the evil destinies. 'My aspirations and joys have no equal, so how could anyone surpass them?'; thus he has no fear of assemblies. 'My mind does not long for respect and offerings; I will offer and supply all sentient beings'; thus he has no fear of bad reputation. 'Far transcending self-view, I am without any conception of self'; thus he has no fear of death." Furthermore, he makes extensive vows, beneath each of which it says: vast as the dharma realm, ultimate as empty space, exhausting the bounds of the future, and exhausting all kalpas. However, these vows take the ten great vows as primary, and moreover take the ten inexhaustible phenomena to vow for sentient beings. What are the ten? First, sentient beings are inexhaustible (in the following nine the word "inexhaustible" is omitted); second, worlds; third, empty space; fourth, the dharma realm; fifth, nirvāṇa; sixth, buddha-lands; seventh, buddha-wisdom; eighth, what arises in the mind; ninth, the arising of wisdom; tenth, the turning of the wheel of the Dharma in the world. "Only if sentient beings and so forth were exhausted would my vows be exhausted" (the above nine clauses are all like this), "yet since sentient beings are inexhaustible, up to the turning of the wheel of the Dharma being inexhaustible, my vows and roots of goodness are also inexhaustible." Up to the tenth bhūmi, in each and every bhūmi it is only preached upon the request of Vimukticandra. The second bhūmi speaks of contemplating the ten wholesome actions. The third bhūmi speaks of contemplating extensive learning. The fourth bhūmi speaks of practicing the contemplation of the body, the four abidings of mindfulness, up to the eightfold path. The fifth bhūmi speaks of knowing the four truths and knowing all worldly phenomena. The sixth bhūmi speaks of the contemplation of the twelve links of dependent origination. The seventh bhūmi speaks of contemplating the virtues of the Buddha to initiate practices of expedient means. The eighth bhūmi speaks of the contemplation of all buddhas manifesting bodies, exhorting one not to abandon the gate of patience but to contemplate the eternally abiding, entering the mind of non-effort; this bodhisattva manifests ten kinds of bodies—namely, taking the body of sentient beings as his own body, the body of lands, the body of karmic reward, the body of śrāvakas, the body of pratyekabuddhas, the body of bodhisattvas, the body of buddhas, the body of wisdom, the dharma body, and the body of empty space; next, taking the body of lands as the head is also like this, up to taking the body of empty space as the head being also like this, thus making one hundred bodies. The ninth bhūmi speaks of knowing the distinctions of all phenomena, knowing the marks of the four vehicles and preaching them for sentient beings. The marks of the four vehicles refer to: the marks of the śrāvaka vehicle, the marks of the pratyekabuddha vehicle, the marks of the bodhisattva vehicle, and the marks of the buddha vehicle. The tenth bhūmi also speaks of knowing the marks of the four vehicles, up to distinct, delight-in-preaching of all Dharma-gates, boundless Dharma-gates. By this it is verified that these are the marks of the bhūmis of the Separate Teaching; hence it is only upon reaching the eighth bhūmi that one begins to contemplate the ten kinds of bodies. The present text briefly explains this according to the Daśabhūmikā Sūtra-śāstra, agreeing with the Great Sūtra's leaving behind the five fears and attaining the twenty-five samādhis in the first bhūmi. Next, in the evaluation there are two parts: first, citing the text of the treatise; next, explaining it. The words "attachment to the wholesome realms, etc., and having neither attachment nor hatred toward the body" mean: not giving rise to attachment toward wholesome realms or hatred toward evil realms is called having no fear of the evil destinies; not giving rise to attachment or hatred toward a wholesome or evil body is called having no fear of death.