妙法蓮華經文句 8.65

8.65

「告諸比丘王者」下，第二，結會古今，復二：一、正結會古今，如文；「由提婆」下，第二，明師弟功報俱滿。滿中復二：先明弟子因報已滿；次「佛告四眾」下，第二，明法師妙果當成。弟子中復三：先明因滿；次「三十二相」下，明果圓；後「皆因提婆」下，結證由通經者益。初，「具足六波羅蜜」者，度義甚多，如《大論》說，捨依正名檀，防止七支名戒，打罵不報名忍，為事始終名精進，四禪八定名禪，分地息諍名般若。又若束十善為六者，不殺至不妄語是檀，不兩舌是尸，不惡口是忍，不綺語是進，不貪瞋是禪，不邪見是般若。《菩薩善戒》第十云「六波羅蜜有三種，一對治，謂慳惡瞋怠亂癡（云云）；二謂相生，謂捨家持戒遇辱須忍，忍已精進，進已調五根，根調知法界；三謂果報，富具色力壽安辯。」又餘經云，施報富，戒報善道，忍報端正，進報神通，禪報生天，智報破煩惱。如是等例皆是三藏明六度相也。若施受財物三事皆空名檀，不見持犯名戒，能忍所忍不可得名忍，身心不動名精進，不亂不味名禪，非智非愚名般若，如此流例即通教中六度相。若言檀有十利，伏慳煩惱，捨心相續，與眾生同資產，生豪富家，生生施心現前，四眾愛樂，處眾不怯畏，勝名遍布，手足柔軟，乃至詣道場，恒值善知識。戒有十利者，滿一切智如佛所學，智者不毀，誓願不退，安住於行，棄捨生死慕樂涅槃，得無纏心，得勝三昧，不乏信財。忍有十利者，火刀毒水皆不能害，非人所護身相莊嚴，閉惡道生梵天，晝夜常安，身不離喜樂。精進有十利者，他不能折伏，佛所攝，非人所護，聞法不忘，未聞能聞，增長辯才，得三昧性，少病惱，隨食能銷，如優鉢花增長。禪有十利者，安住儀式行慈境界，無悔熱，守護諸根，得無食喜，離愛欲修禪不空，解脫魔羂安住佛境，解脫成熟。般若有十利者，不取施相，不依戒，不住忍力，不離身心精進，禪無所住魔不能擾，他言論不能動，達生死底起增上慈，不樂二乘地。四事應修檀：一、修道者破慳貪故；二、莊嚴菩提故；三、自他利益，欲施施時施已皆歡喜名自利，飢渴者得除是名利他；四、得後世大善果，後世獲大尊貴饒財。四事應持戒：自修善法滅惡，戒莊嚴菩提攝眾生，臥覺安、不悔恨、於眾生無害心，後受人天得涅槃等樂。四事應修忍：修忍除不忍，莊嚴菩提攝眾生，彼此離怖畏、後世無瞋、眷屬不壞、不受苦惱，得人天涅槃樂。四事應須修精進：進破懈怠，莊嚴菩提攝眾生，增善法是自利、不惱他是利他，後得大力致菩提。四事應修禪定：定破亂心，莊嚴菩提攝眾生，身心寂靜是自利、不惱眾生是利他，後受清淨身、安隱得涅槃。四事應修般若：智慧破無明，莊嚴菩提攝眾生，智慧自樂是自利、能教眾生是利他，能壞煩惱及智障等是大果。如此流例，是別教明六度相也。《月藏》第一云「若眾生唯依讀誦求菩提，是人為著世俗，尚不調己煩惱何能調他？是人著嫉妬名利富貴，高心自是輕慢毀他，尚不得欲界善根，況色無色善根？況二乘菩提？況無上菩提？如星火不能乾海，口氣不能動山，藕絲不能稱岳。何者？世俗不能滿菩提。何者是第一義？謂造一切福事，若修身修心修慧，以第一義熏修，則速滿六波羅蜜：若行若坐捨攀緣想是檀，捨攀緣不犯是尸，於境界不生瘡疣是羼，不捨於離是精進，於事中不放逸是禪，於諸法體性無生是般若。復次於陰捨是檀，不計念陰是尸，於陰無我想是羼，於陰起怨想是進，於陰不熾然是禪，於陰畢竟棄是般若。於界捨是檀，於界不擾濁是尸，於界捨因緣是羼，於界數數捨是進，於界不起發是禪，於界如幻想是般若。如是等是名第一義諦善巧方便甚深法要，能滿六波羅蜜。」以此法自為、為他，三世菩薩悉修是法成菩提，故非世俗也。此法能息眾生煩惱道苦道，安置菩提道。華嚴七地方明念念具十波羅蜜修習一切佛法：以求佛道善根與一切眾生是檀，能滅一切煩惱熱是尸，於一切眾生無所傷是忍，求善無厭是進，修道心不散常向一切智是禪，忍諸法不生門是般若，能起無量智門是方便，求轉勝智是願，魔邪不能阻是力，於一切法相如實說是智，是十波羅蜜具故，四攝、道品、三解脫、一切助菩提法，於念念中皆具足，諸地皆念念具足，此地勝故。如此例是圓教六度相也。

From "The Buddha told the monks: The king…" downward is the second [section], which concludes and correlates the past and the present; this again has two parts: first, it properly concludes and correlates the past and the present, as in the text; from "Due to Devadatta…" downward, second, it explains that the master and disciple's merits and retributions were both fulfilled. Within this fulfillment, there are again two parts: first, it explains that the disciple's causal retribution was already fulfilled; next, from "The Buddha told the fourfold assembly…" downward, second, it explains that the master's marvelous fruit would surely be attained. Within the disciple['s part], there are again three parts: first, it explains the fulfillment of causes; next, from "the thirty-two marks…" downward, it explains the perfection of the fruit; finally, from "all because of Devadatta…" downward, it concludes and proves that the benefits derived from the one who propagated the sūtra. First, regarding "replete with the six pāramitās": the meanings of "deliverance" are exceedingly numerous. As the Mahāprajñāpāramitopadeśa states: relinquishing the circumstantial and direct retributions is called dāna; guarding against and stopping the seven branches [of unwholesome bodily and vocal action] is called śīla; not retaliating when struck or reviled is called kṣānti; pursuing tasks from beginning to end is called vīrya; the four dhyānas and eight attainments are called dhyāna; dividing properties and settling disputes is called prajñā. Furthermore, if one subsumes the ten wholesome deeds into the six [pāramitās]: non-killing through non-false speech are dāna; non-duplicitous speech is śīla; non-harsh speech is kṣānti; non-frivolous speech is vīrya; non-covetousness and non-ill will are dhyāna; non-wrong view is prajñā. The Bodhisattva-śīla-sūtra, fascicle ten, states: "The six pāramitās have three aspects: first, counteraction, referring to parsimony, evil, anger, indolence, distraction, and ignorance (and so forth); second, mutual generation, referring to renouncing home and upholding the precepts, meeting with humiliation and necessarily enduring it, having endured it being vigorous, having been vigorous regulating the five faculties, and once the faculties are regulated knowing the dharma realm; third, karmic retribution, [which entails] abundance of wealth, physical form, strength, longevity, peace, and eloquence." Moreover, other sūtras state that the retribution of giving is wealth, the retribution of morality is good rebirths, the retribution of patience is handsome appearance, the retribution of vigor is supernatural powers, the retribution of meditation is rebirth in the heavens, and the retribution of wisdom is the destruction of defilements. Examples such as these are all characteristics of the six pāramitās as explained in the Tripiṭaka teaching. If the three factors of the giver, receiver, and material gift are all empty, it is called dāna; not perceiving upholding or violating is called śīla; that the one who endures and that which is endured cannot be found is called kṣānti; body and mind remaining unmoving is called vīrya; being undistracted and devoid of craving for flavors is called dhyāna; being neither wise nor foolish is called prajñā—such patterns are the characteristics of the six pāramitās in the shared teaching. If it is said that dāna has ten benefits: subduing the defilement of parsimony; perpetuating the mind of renunciation; sharing property with sentient beings; being born into an illustrious and wealthy family; having the mind of giving manifest in lifetime after lifetime; being loved and rejoiced in by the fourfold assembly; dwelling among assemblies without fear; having superior fame spread everywhere; possessing soft hands and feet; up to reaching the place of enlightenment, constantly encountering good spiritual friends. Śīla having ten benefits: fulfilling all-knowledge as the Buddha practiced; not being disparaged by the wise; vows never regressing; resting peacefully in practice; abandoning saṃsāra and longing for the bliss of nirvāṇa; attaining a mind free from fetters; attaining superior samādhis; never lacking the wealth of faith. Kṣānti having ten benefits: fire, weapons, poison, and water being unable to harm one; being protected by non-humans and adorned with bodily marks; closing the evil destinies and being born in the Brahmā heavens; being constantly at peace day and night; the body never being separated from joy and bliss. Vīrya having ten benefits: inability of others to subdue one; being embraced by the Buddha; being protected by non-humans; not forgetting heard Dharma; being able to hear what has not yet been heard; increasing eloquence; attaining the nature of samādhi; having few sicknesses and afflictions, digesting food as it is consumed, and flourishing like the utpala flower. Dhyāna having ten benefits: resting peacefully in proper comportment and practicing the realm of loving-kindness; freedom from regret and agitation; guarding all faculties; attaining joy free from material sustenance; abandoning sensual desire and practicing meditation not in vain; being liberated from Māra's snares and abiding peacefully in the Buddha's realm; bringing liberation to maturity. Prajñā having ten benefits: not grasping the signs of giving; not depending on precepts; not resting in the power of patience; not departing from vigorous bodily and mental application; meditation having no abiding place so that Māra cannot harass it; being unshakeable by others' arguments; penetrating the depths of saṃsāra and generating superior compassion; and not taking pleasure in the stages of the two vehicles. Four matters should be cultivated for dāna: first, because the practitioner destroys parsimony and greed; second, to adorn bodhi; third, to benefit self and others—desiring to give, when giving, and having given all being joyful is called self-benefit, while eliminating the suffering of the hungry and thirsty is called benefiting others; fourth, to attain great good fruits in future lives—in future lives obtaining great honor and abundant wealth. Four matters should be observed for śīla: cultivating wholesome dharmas for oneself to eradicate evil; adorning bodhi with precepts to gather in sentient beings; being peaceful whether sleeping or waking, free from regret, and having no harmful intentions toward sentient beings; and afterward receiving human and heavenly realms and attaining the bliss of nirvāṇa and so forth. Four matters should be cultivated for kṣānti: cultivating patience to eliminate impatience; adorning bodhi to gather in sentient beings; freeing oneself and others from fear, being free from anger in future lives, having one's retinue remain intact, not experiencing distress, and attaining the bliss of human and heavenly realms and nirvāṇa. Four matters should necessarily be cultivated for vīrya: vigor destroys indolence; adorning bodhi to gather in sentient beings; increasing wholesome dharmas is self-benefit, not afflicting others is benefiting others; and afterward attaining great power and achieving bodhi. Four matters should be cultivated for dhyāna-concentration: concentration destroys the distracted mind; adorning bodhi to gather in sentient beings; physical and mental quiescence is self-benefit, not afflicting sentient beings is benefiting others; and afterward receiving a pure body and achieving nirvāṇa in peace and security. Four matters should be cultivated for prajñā: wisdom destroys ignorance; adorning bodhi to gather in sentient beings; wisdom's own joy is self-benefit, being able to teach sentient beings is benefiting others; and being able to destroy defilements and the cognitive obstacles and so forth is the great fruit. Patterns such as these are the characteristics of the six pāramitās as explained in the distinctive teaching. The Candragarbha-[sūtra], fascicle one, states: "If sentient beings seek bodhi solely by relying on recitation, these people are attached to the mundane. If they cannot yet regulate their own defilements, how could they regulate others? These people are attached to jealousy, fame, gain, wealth, and honor, arrogant, self-righteous, and contemptuous of and disparaging toward others. They cannot even attain the wholesome roots of the desire realm, how much less the wholesome roots of the form and formless realms? How much less the bodhi of the two vehicles? How much less unsurpassable bodhi? Just as a spark cannot dry the ocean, a puff of breath cannot move a mountain, and a lotus fiber cannot weigh a peak. Why? The mundane cannot fulfill bodhi. What is the supreme truth? It means engaging in all meritorious deeds: whether cultivating body, cultivating mind, or cultivating wisdom, if one perfuses and cultivates them with the supreme truth, one will swiftly fulfill the six pāramitās. Relinquishing thoughts of conceptual attachment whether walking or sitting is dāna; relinquishing conceptual attachment without transgression is śīla; not producing carbuncles and warts regarding sense objects is kṣānti; not abandoning detachment is vīrya; being non-negligent amid tasks is dhyāna; the nature of all phenomena being non-arising is prajñā. Furthermore, renouncing the aggregates is dāna; not thinking of or keeping the aggregates in mind is śīla; having no notion of self regarding the aggregates is kṣānti; giving rise to the notion of enemy regarding the aggregates is vīrya; not blazing regarding the aggregates is dhyāna; utterly discarding the aggregates is prajñā. Renouncing the realms is dāna; not perturbing or muddying the realms is śīla; relinquishing causes and conditions regarding the realms is kṣānti; repeatedly renouncing the realms is vīrya; not initiating or giving rise to them regarding the realms is dhyāna; viewing the realms as an illusion is prajñā. Such aspects as these are called the profound essential dharmas of skillful means of the supreme truth, which can fulfill the six pāramitās." By using this dharma for oneself and for others, bodhisattvas of the three times all cultivated this dharma and attained bodhi; therefore, it is not mundane. This dharma can bring to rest sentient beings' paths of defilement and paths of suffering, and establish them on the path to bodhi. The Avataṃsaka's seventh ground only then clarifies being replete with the ten pāramitās in thought after thought, practicing all Buddha-dharmas: giving the wholesome roots of seeking the Buddha path to all sentient beings is dāna; being able to extinguish all the heat of defilements is śīla; having no harm toward all sentient beings is kṣānti; seeking goodness without satiety is vīrya; having an undistracted mind in cultivating the path and constantly turning toward all-knowledge is dhyāna; receptivity to the gate of the non-arising of all phenomena is prajñā; being able to give rise to immeasurable gates of wisdom is upāya; seeking ever-superior wisdom is praṇidhāna; being unhindered by Māra and heretics is bala; expounding all characteristics of phenomena in accordance with reality is jñāna. Because these ten pāramitās are complete, the four means of embracing, the wings to awakening, the three liberations, and all dharmas assisting bodhi are all fulfilled in thought after thought; all grounds are fulfilled in thought after thought, but this ground is supreme. Examples such as this are the characteristics of the six pāramitās in the perfect teaching.