妙法蓮華經文句 3.8

3.8

「我見彼土」下，第五有三十一行半，問他土菩薩種種修行。就此為三：初、一行總問，次、十五行次第問，次、十五行半雜問。初總問可解。「或有行施」下，第二有十五行次第問，中為六：初、六行問檀，二、二行問尸，三、一行問忍，四、一行問進，五、二行問禪，六、三行問慧。就問檀有三意：初四行問捨財，一行問捨身，一行問捨命。珍寶奴婢，貴賤共能此施；駟馬寶車，豪俠者所施；妻子等是外身，身肉等是內身，捨頭目即捨命，而不言法施者，讓後般若也。又約身、命、財與生死後際等得不壞常住，即是法施，故不別說也。「文殊師利見王」下，第二二行問戒。約比丘論持戒者，在家施易戒難，出家施難戒易，故約比丘明戒，此中引《五王經》（云云）。「或見菩薩」下，第三一行問忍。忍有三種：閑林邃谷，惡人惡獸，忍耐無瞋即生忍；自節守志即苦行忍；為求佛道即第一義忍。又「而作比丘」即苦行忍，「獨處閑靜」即生忍，「樂誦經典」即第一義忍。「又見菩薩勇」下，第四一行問精進者，夫深山可畏，非窳怯者所居，勇進者能安之，傍若無物，思修實相念念不休，進求佛道也。「又見離」下，第五兩行問禪，前一行問修根本禪，後一行問修出世上上禪，通途皆得有根本之修也。離欲者，若離欲得五通，通教定也。又根本本離欲，背捨亦修不淨等離欲，別教兼離二乘欲，中道又離順道法愛欲（云云）。深修禪定者，發初禪一品此定未深，乃至九品傳傳為深，又背捨、九定、八勝、十一切入等傳傳為深，此定轉變自在，能發諸通。凡夫但五通，二乘具六，別教菩薩讓佛分有無漏，亦但稱五通也，圓教初後皆具六通。「安禪萬偈」下，第二一行明上上禪，此是別、圓之禪，靜散不相妨，不起滅定現諸威儀，如修羅琴不拊而韻，無緣無念有感則形，故能安禪讚佛也。「復見智深」下，第六三行問般若，為二：初一行是自行，「智深」者，慧窮理本也；「志固」者，誓願廣大也，此即二種莊嚴，能問、能持也。「又見佛子定慧」下，次兩行是化他也，未到慧多，無色定多，四禪等。又背捨慧多，九定定多，十一切中等。又二乘定多，菩薩慧多，佛則等。又空觀定多，假觀慧多，中觀則等。「無量喻」即是種種方便，諸教之中引無量譬類，助顯第一義也。「破魔兵」者，空觀破四魔，假觀次第破八魔，中觀圓破八魔、十魔、一切魔。「擊鼓」者，初發心住便成正覺，百佛世界作佛，圓擊梵輪法鼓。從「又見菩薩寂然宴默」下，第三有十五行半，不歷次第隨見而問。

From "I see in those lands" downwards, the fifth part of thirty-one and a half lines asks about the various practices of bodhisattvas in the other lands. Within this, there are three parts: first, one line asks generally; next, fifteen lines ask sequentially; next, fifteen and a half lines ask in a mixed manner. The initial general inquiry is easily understood. From "Some practice giving" downwards, the second part of fifteen lines asks sequentially, which contains six parts: first, six lines ask about dāna; second, two lines ask about śīla; third, one line asks about kṣānti; fourth, one line asks about vīrya; fifth, two lines ask about dhyāna; sixth, three lines ask about prajñā. Regarding the inquiry about dāna, there are three senses: the first four lines ask about renouncing wealth, one line asks about renouncing the body, and one line asks about renouncing life. Precious jewels, slaves, and maids: both the noble and the base can perform this giving. Four-horse teams and jeweled carriages: these are given by the wealthy and powerful. Wives and children are the external body; physical flesh and the like are the internal body; renouncing the head and eyes is renouncing life. That the giving of Dharma is not mentioned is to defer it to the subsequent prajñā. Furthermore, in terms of body, life, and wealth equating to the ultimate end of birth-and-death and obtaining the indestructible and eternally abiding, this is itself the giving of Dharma; hence it is not spoken of separately. From "Mañjuśrī sees kings" downwards, the second part of two lines asks about precepts. Discussing the observance of precepts in terms of bhikṣus: for the householder, giving is easy but precepts are difficult; for the renunciant, giving is difficult but precepts are easy; therefore precepts are explained in terms of bhikṣus. Here the Sūtra of the Five Kings is cited (and so on). From "Or seeing bodhisattvas" downwards, the third part of one line asks about patience. Patience is of three kinds: in tranquil forests and deep valleys, enduring bad people and vicious beasts without anger is the patience toward beings; disciplining oneself and maintaining one's resolve is the patience of ascetic practice; and doing so for the sake of seeking the Buddha Way is the patience of the ultimate truth. Furthermore, "becoming a bhikṣu" is the patience of ascetic practice; "dwelling alone in tranquil seclusion" is the patience toward beings; "delighting in reciting the scriptures" is the patience of the ultimate truth. From "Further seeing bodhisattvas, valiant" downwards, the fourth part of one line asks about vigor. Deep mountains are fearful and not places where the lazy and cowardly can abide; the valiant and energetic can dwell peacefully in them, as if no one else were around, contemplating and cultivating the real mark thought after thought without rest, advancing to seek the Buddha Way. From "Further seeing those who have abandoned" downwards, the fifth part of two lines asks about dhyāna. The preceding line asks about cultivating fundamental dhyāna; the following line asks about cultivating world-transcending, supreme dhyāna. By general path, fundamental cultivation can always be present. "Those who have abandoned desire": if they abandon desire and attain the five superknowledges, this is the concentration of the shared teaching. Furthermore, fundamental [dhyāna] originally abandons desire; the eight liberations also cultivate impurity and so forth to abandon desire; the distinctive teaching additionally abandons the desire of the two vehicles; and the middle way further abandons desire for attachment to the Dharma that accords with the Way (and so on). "Deeply cultivating meditative concentration": generating the first grade of the first dhyāna, this concentration is not yet deep, up to the ninth grade where it progressively becomes deep; furthermore, the eight liberations, the nine successive concentrations, the eight spheres of mastery, and the ten all-pervading bases are progressively deep. This concentration transforms freely and can produce all superknowledges. Ordinary people have only five superknowledges; the two vehicles possess all six; bodhisattvas of the distinctive teaching, out of deference to the Buddha's distinction between having and lacking outflows, are also said to have only five superknowledges; in the perfect teaching, both beginning and end possess all six superknowledges. From "Settled in dhyāna, [singing] ten thousand verses" downwards, the second line clarifies the supreme dhyāna. This is the dhyāna of the distinctive and perfect teachings: stillness and distraction do not obstruct each other; without arising from the concentration of cessation, they manifest all deportments, like an asura lute that resonates without being struck, devoid of conditions and devoid of thought, appearing whenever there is a resonance; hence they can abide peacefully in dhyāna and praise the Buddha. From "Further seeing those whose wisdom is deep" downwards, the sixth part of three lines asks about prajñā, comprising two parts: the first line is one's own practice. "Whose wisdom is deep" means wisdom exhausts the source of principle; "whose resolve is firm" means their vows are vast and great. These are the two kinds of adornment, enabling them to question and to uphold. From "Further seeing Buddha-sons [possessing both] concentration and wisdom" downwards, the next two lines are converting others. Prior to the threshold [concentration], wisdom is predominant; in the formless [attainments], concentration is predominant; in the four dhyānas, they are equal. Furthermore, in the eight liberations, wisdom is predominant; in the nine successive concentrations, concentration is predominant; in the ten all-pervading bases, they are equal. Furthermore, in the two vehicles, concentration is predominant; in bodhisattvas, wisdom is predominant; in buddhas, they are equal. Furthermore, in the contemplation of emptiness, concentration is predominant; in the contemplation of provisionality, wisdom is predominant; in the contemplation of the middle, they are equal. "Limitless parables" refers to various expedient means, citing limitless metaphors and comparisons across the various teachings to assist in revealing the ultimate truth. "Crushing the armies of Māra": the contemplation of emptiness crushes the four Māras; the contemplation of provisionality progressively crushes the eight Māras; the contemplation of the middle perfectly crushes the eight Māras, ten Māras, and all Māras. "Beating the drum": upon the first aspiration to the stage of abiding, they immediately achieve correct awakening, act as buddhas in a hundred buddha worlds, and perfectly strike the Brahmā wheel and the Dharma drum. From "Further seeing bodhisattvas serene and tranquil" downwards, the third part of fifteen and a half lines does not follow a sequence, but asks according to what was seen.