法華玄義釋籤 9.16

9.16

次廣釋二十五相中，言「其一至其四」者，即向通釋四意次第對之，至下漸略以廣照之，或兩字三字以示一意，尋之可見。故初注云「不委記」也。於正釋中三：初廣釋二十五相，次「此二十五皆稱」下釋通名，三「無畏地」下總以妙用結之。初文自為二十五段，初地獄中云「婆藪」者，《方等陀羅尼經》第一卷云：「爾時婆藪從地獄出，將九十二億諸罪人輩來詣娑婆世界，十方亦然。爾時文殊語舍利弗：此諸罪人，佛未出時造不善行經歷地獄，因於華聚放大光明，承光從於阿鼻獄出。舍利弗言：久聞佛說此婆藪仙作不善行入於地獄，云何今說出於地獄，得值如來？佛言：為欲破一切眾生計定受果報故。善男子！勿謂婆藪是地獄人。何者？婆者言天，藪者言慧，云何天慧之人地獄受苦？又婆者言廣，藪者言通，廣通一切究竟，住於地獄受苦，終無是事。又婆者言高，藪者言妙，婆言斷，藪言智，婆言剛，藪言柔，婆言慈，藪言悲等，廣如初句。」經仍廣明殺羊初緣，當知婆藪非聊爾人也。調達者，示造三逆現墮地獄，令無量人不敢造逆，當知並是無垢之力也。又示逆中諸行不同，有示不迴心者，如調達、伽離，或示迴心如闍王、央掘，又迴心中有障動機發如闍王，有障不動而機發如央掘，示不迴心中有發迹如調達，有不發迹如伽離。又發迹中有與記如調達，有不與記如婆藪。婆藪雖不與記，引地獄眾聽方等經，當知皆非實惡人也。餘例可知。下去一一文中言「過患」者，若以三惑為過，二十五有無殊，若委論之，從人性行即諸地不無差降，於見思中見無差降，思惑稍殊，從初禪去地地漸輕，如初禪人無欲思惑，乃至非想無八地欲。若論惡業其名更近，據理秖應在於四趣，今文通至東西二洲，北洲已去但名果報，報名則通，惡業名重，故至北洲捨別用通，通名輕故。又準下感應妙中，機名應名各有三義，今且從略各存一義。至下二十五感應中，則一一言之，可發關宜赴對應之。又菩薩三業無非益物，今文但云「示身說法」，不云意者，用彼二業不差物機，即意之善巧也。故妙音觀音中云「應以何身而得度者，即現其身而為說法。」又云：以應以之言為意業者，應以秖是與機不差故也。又下感應中料簡慈悲三世不同，應有法應不同，機復善惡差別，今但直列，當知意通，乃至十界文互亦爾（云云）。文雖在下應預知之，於一有中廣思其相，開拓演布使聽者曠懷，則二十四有冷然自照。若不爾者，將何得名學無緣慈？將何以為圓破有行？義雖次第，依於證道，預說何妨。一一皆言「破」者，次第在初地已上，初地分成，成遂初心，故云「本法功德」。「為龍」者，如輸皮全蟻，如《止觀》第七記。亦如難陀、娑竭之流，並是大權菩薩。「為象」者，如菩薩昔為㹀象，自折己牙以惠獵者。「鵽鳥」者，鵽鳥名也。的刮反，亦篤括反。其狀如雉，《爾雅》云「狀如鴿，鼠脚無後指，噉母鳥，出沙漠。」《大論》十四云：「迦頻闍羅鳥有二親友，謂猴及象，遞推為尊（云云）。相載遊行見者生愧。」廣如論文。「大鷲」者，《大經》第四如來於閻浮提示作五逆天魔外道及女人等，又我示現久住塚間，作大鷲身度諸飛鳥，眾生謂我實是鷲身，為欲度脫諸鷲鳥故如是示現。「鷲」者，《說文》云：「黑色，多子」。「手出香色乳」者，《請觀音》云：「現身作餓鬼，手出香色乳等，乃至遊戲於五道」。故彼經五道偈後總結云：「大慈大悲心，遊戲於五道，恒以善習慧，無上勝方便，普教一切眾，令離生死苦，常得安樂處，到於涅槃岸，餓鬼饑渴逼，施令得飽滿，或遊戲地獄，或處畜生中，化作畜生形，教以大智慧，令發無上心，或處阿脩羅，較言調伏心，令除憍慢習，疾至無為岸。」《大論》第十云：「餓鬼常食糞尿洟唾嘔吐蕩滌餘汁」。言「淨於三毒根」者，亦《請觀音》偈。「破四動」者，謂果報及三惑。「成三不動」者，動則兼業，諦但有三，業及見思同入俗諦所破故也。諸有皆是。「二禪用雙三昧」者，寄此兩支以立雙名，雙空謂見思俱空，雙假謂入見假思假，雙中謂於見思同入法界。又以中道雙照雙亡，故名雙中。

Next, in broadly explaining the twenty-five aspects, the statement "from the first to the fourth" matches the four intentions generally explained above in sequence; proceeding downward, it becomes progressively briefer, [yet] to illuminate it broadly, it uses two or three characters to indicate a single intention, which can be seen upon investigation. Hence the initial note states, "Not recorded in detail." Within the direct explanation there are three [parts]: first, broadly explaining the twenty-five aspects; second, below "These twenty-five all are called...", explaining the general name; third, below "The stage of fearlessness...", concluding by summarizing with the wonderful function. The first passage itself comprises twenty-five sections. First, concerning the mention of "Vasu" in [the section on] the hells, the first fascicle of the *Fangdeng tuoluoni jing* states: "At that time, Vasu emerged from hell, leading ninety-two billion sinners to come to the Sahā world, and likewise in the ten directions. At that time, Mañjuśrī said to Śāriputra: 'Before the Buddha appeared in the world, these sinners committed unwholesome deeds and passed through the hells; due to the flower-cluster emitting great radiance, relying on this light they emerged from the Avīci hell.' Śāriputra said: 'For a long time I have heard the Buddha say that the ṛṣi Vasu committed unwholesome deeds and entered hell; why is it said now that he has emerged from hell and gotten to meet the Tathāgata?' The Buddha said: 'Because I wish to demolish all sentient beings' presumption that the retribution of fruit is fixed. Good man! Do not say that Vasu is a person of hell. Why? "Va" means heaven, and "su" means wisdom; how could a person of heavenly wisdom suffer torment in hell? Furthermore, "va" means broad, and "su" means pervasive; being broadly pervasive in all things and ultimate, his residing in hell to suffer torment—there could never be such a thing. Furthermore, "va" means lofty, and "su" means wondrous; "va" means severance, and "su" means wisdom; "va" means firm, and "su" means gentle; "va" means loving-kindness, and "su" means compassion; and so forth, broadly as in the first phrase.'" The sūtra still broadly clarifies the initial circumstances of slaughtering a sheep; one should know that Vasu was no ordinary person. Regarding Devadatta: manifesting the commission of the three rebellious acts and currently falling into hell caused countless people to not dare to commit rebellious acts; one should know that both are the power of blamelessness. Furthermore, within manifesting rebellion, various actions differ: there are those who manifest not turning their minds, such as Devadatta and Kokālika; or those who manifest turning their minds, such as King Ajātaśatru and Aṅgulimāla. Again, among those turning their minds, there are those whose obstacles stir and whose capacities are triggered, such as King Ajātaśatru; and those whose obstacles do not stir while their capacities are triggered, such as Aṅgulimāla. Among those manifesting not turning their minds, there are those who disclose their traces, such as Devadatta, and those who do not disclose their traces, such as Kokālika. Again, among those disclosing their traces, there are those who receive predictions, such as Devadatta, and those who do not receive predictions, such as Vasu. Although Vasu was not given a prediction, he led the hell-dwellers to listen to the *Fangdeng jing*; one should know that none of them were truly evil people. The remaining [cases] can be understood by analogy. In each subsequent passage, where it speaks of "faults and afflictions": if the three delusions are taken as faults, the twenty-five states of existence are not different; if discussed in detail, according to human nature and conduct the various stages are not without gradations. In views and desires, views have no gradation, while delusions of desire are slightly different: from the first dhyāna upward, stage by stage they gradually lighten, just as a person in the first dhyāna has no delusions of desire pertaining to the desire realm, up to [the stage of] neither-perception-nor-non-perception having no desire of the eight stages. If one discusses evil karma, the designation is even closer [to the lower realms]: in principle, it should only apply to the four destinies; yet the present text extends it to the eastern and western continents. From the northern continent onward, it is called solely "retribution"; the term "retribution" is general, whereas the designation "evil karma" is severe; hence upon reaching the northern continent, the specific is abandoned and the general is used, because the general designation is lighter. Furthermore, following the "wonder of response to stimuli" below, the designations of stimulus and response each have three meanings; here, following brevity for now, each preserves a single meaning. Below in the twenty-five stimuli and responses, it is explained one by one, where that which can be triggered pertains to fittingly matching the response. Furthermore, none of a bodhisattva's three karmas fail to benefit beings; the present text merely states "manifesting bodies and expounding the Dharma" without mentioning the mental [karma], because using those two karmas without mistaking the capacities of beings is itself the mental skill-in-means. Hence the chapters on Gadgadasvara and Avalokiteśvara say: "To those who should be saved by whatever body, he immediately manifests that body and expounds the Dharma for them." Moreover, it is said: taking the words "should by" as the mental karma, "should by" is simply not missing beings' capacities. Furthermore, below in [the discussion of] stimulus and response, the analysis distinguishes loving-kindness and compassion as differing across the three periods of time, the responses as differing in dharma and response, and the capacities as further distinguished by wholesome and unwholesome; now they are merely listed directly, but one should know that the meaning applies throughout, and likewise for the mutual [interpenetration of the] ten realms (and so forth). Although the text is below, it should be anticipated in advance: within a single state of existence, broadly reflect upon its aspects, unfolding and disseminating them so that the listeners develop vast minds; then the twenty-four states of existence will naturally shine clear. Were it not so, how could one be termed as practicing unconditioned loving-kindness? How could one achieve the practice of perfectly demolishing states of existence? Although the principles are sequential, depending on the path of realization, what harm is there in speaking in advance? In every instance where "demolishing" is mentioned: sequentially it is from the first bhūmi upward; at the first bhūmi it is partially completed, fulfilling the initial aspiration, hence it is called "the merit of the fundamental dharma." "Becoming a dragon": like giving up its skin to preserve ants, as in the notes to the seventh fascicle of the *Zhiguan*; or like the company of Nanda and Sāgara, who were all great bodhisattvas of provisional manifestation. "Becoming an elephant": like when the bodhisattva was formerly a wild elephant and broke off his own tusks to give them to the hunter. "*Shua* bird": *shua* is the name of a bird, pronounced *di-gua* fan, or *du-kuo* fan. Its appearance resembles a pheasant. The *Erya* states: "It resembles a pigeon, with rat feet lacking back digits; it eats parent birds and comes from the desert." Fascicle fourteen of the *Da zhidu lun* states: "The kapiñjala bird had two close friends, namely a monkey and an elephant, who mutually deferred to each other as senior (and so forth). Carrying one another and traveling together, those who saw them felt shame." It is broadly as in the treatise. "Great vulture": in the fourth fascicle of the *Great Sūtra*, the Tathāgata in Jambudvīpa manifested committing the five rebellious acts, [as well as being] heavenly māras, non-Buddhists, women, and so forth; further, "I manifested long abiding in charnel grounds, assuming the body of a great vulture to save flying birds; sentient beings thought I was truly a vulture body, but it was to liberate the vultures that I manifested in this way." "Vulture": the *Shuowen* states: "Black in color, having many offspring." "Emitting fragrant, colored milk from the hands": the *Qing Guanyin* states: "Manifesting a body as a hungry ghost, emitting fragrant, colored milk from the hands, and so forth, up to disporting playfully in the five paths." Hence the general conclusion following the verses on the five paths in that sūtra states: "With a mind of great loving-kindness and great compassion, / Disporting playfully in the five paths, / Constantly with well-practiced wisdom / And unsurpassed, supreme skill-in-means, / Universally teaching all beings, / Causing them to leave the suffering of birth and death, / Constantly attaining a place of peace and joy, / Reaching the shore of nirvāṇa. / Pressed by hunger and thirst, hungry ghosts / Are given gifts so that they are satisfied. / Or disporting playfully in hell, / Or residing among animals, / Transforming into animal forms, / Teaching them with great wisdom, / Causing them to generate the unsurpassed aspiration. / Or residing among asuras, / With comparative words subduing their minds, / Causing them to eliminate habits of arrogance, / Swiftly reaching the shore of the unconditioned." Fascicle ten of the *Da zhidu lun* states: "Hungry ghosts constantly eat feces, urine, snot, spittle, vomit, and washing rinses." "Purifying the roots of the three poisons": also a verse from the *Qing Guanyin*. "Demolishing the four movements": refers to retribution and the three delusions. "Fulfilling the three immovables": movement includes karma, while truths are only three; this is because karma together with views and desires equally enter into what is demolished by the conventional truth. This is true for all states of existence. "The second dhyāna uses the dual samādhi": relying on these two factors to establish the dual name: "dual emptiness" means that views and desires are both empty; "dual provisionality" means entering both the provisionality of views and the provisionality of desires; "dual middle" means entering the dharma realm together regarding views and desires. Furthermore, with the Middle Way doubly illuminating and doubly extinguishing, it is therefore called the dual middle.