妙法蓮華經文句 8.70

8.70

從「文殊言我於海中」下，第二，明利益。文為九：一、文殊自敘，二、智積問，三、答，四、智積執別教為疑，五、龍女明圓釋疑，六、身子挾三藏權難，七、龍女以一實除疑，八、時眾聞見得益，九、智積身子默然信伏。第五，龍女明圓釋疑：初、經敘現申敬。次有三行半偈，為三：初半行，明持經得解；次二行，明成就二身；後一行，引佛為證。「罪福」者，約七方便傳作，今偈深達無罪無福入一實相，名為「深達」也。「十方」即十法界，同以實慧朗之，故言「遍照」也。「具三十二相」者，深得法身之理即備相好，如《大品》明：欲得一切法當學般若，如得如意珠也，二乘但得空，空無相好也（云云）。第六，身子復難，先總難信，後釋出五礙。第七，龍女現成明證，復二：一者獻珠表得圓解。圓珠表其修得圓因，奉佛是將因剋果，佛受疾者獲果速也，此即一念坐道場，成佛不虛也。二正示因圓果滿。《胎經》云「魔梵釋女皆不捨身不受身，悉於現身得成佛故」。偈言「法性如大海，不說有是非，凡夫賢聖人，平等無高下，唯在心垢滅，取證如反掌」。第八，「爾時娑婆」下，明時眾見聞，復二：先、明見聞；二、人天歡喜，彼此蒙益。南方緣熟宜以八相成道，此土緣薄秖以龍女教化，此是權巧之力。得一身一切身，普現色身三昧也。

From "Mañjuśrī said, 'In the midst of the ocean...'" onwards: Second, clarifying the benefits. The text has nine sections: 1. Mañjuśrī's self-account; 2. Prajñākūṭa's question; 3. The reply; 4. Prajñākūṭa raising a doubt based on the distinctive teaching; 5. The dragon girl clarifying the perfect [teaching] to resolve the doubt; 6. Śāriputra using the Tripiṭaka's expedients to object; 7. The dragon girl using the One Real to dispel the doubt; 8. The assembly at that time hearing and seeing, gaining benefit; 9. Prajñākūṭa and Śāriputra silently having faith and submitting. In the fifth, the dragon girl clarifying the perfect [teaching] to resolve the doubt: first, the sūtra narrates her appearing and paying respect. Next, there are three and a half lines of verse, divided into three: the first half-line clarifies upholding the sūtra and attaining understanding; the next two lines clarify accomplishing the two bodies; the final line cites the Buddha as testimony. "Offenses and blessings" is expounded in terms of the seven expedient means; now the verse [states that she] deeply penetrates non-offense and non-blessing, entering the single real mark—this is called "deep penetration". "Ten directions" refers to the ten dharma realms, all equally illuminated by real wisdom; hence it says "everywhere illuminates". "Possessing the thirty-two marks": deeply attaining the principle of the Dharma-body, one is fully equipped with the marks and signs. As the Pañcaviṃśati clarifies: "If one wishes to attain all dharmas, one should learn prajñā, like obtaining a wish-fulfilling jewel." The two vehicles attain only emptiness; in emptiness there are no marks and signs, etc. In the sixth, Śāriputra objects again: first, generally objecting that it is hard to believe; later, explaining the five obstacles. In the seventh, the dragon girl manifest[s buddhahood] and provides clear proof, which again has two: first, presenting the jewel signifies attaining perfect understanding. The round jewel signifies her cultivated attainment of the perfect cause; offering it to the Buddha is using the cause to realize the fruit; the Buddha's swift acceptance signifies attaining the fruit quickly—this is "in a single moment sitting in the bodhimaṇḍa", becoming a buddha not in vain. Second, directly demonstrating the cause is round and the fruit is full. The Garbhāvakrānti-sūtra says: "Māras, Brahmās, Indras, and women all do not abandon the body nor receive a body; all attain buddhahood in their present body." The verse says: "Dharma-nature is like the great ocean; / It does not speak of right and wrong. / Ordinary beings, worthies, and sages / Are equal without superior or inferior. / Only when mind's defilements are extinguished / Is realization attained like turning over one's palm." In the eighth, from "At that time, in the Sahā world..." onwards, this clarifies the assembly at that time seeing and hearing, which again has two: first, clarifying seeing and hearing; second, humans and devas rejoice, both benefiting each other. In the south, conditions were ripe, so it was fitting to attain awakening through the eight marks; in this land, conditions were shallow, so she taught and transformed merely as a dragon girl. This is the power of expedient skillfulness. Attaining one body is attaining all bodies: the samādhi of universally manifesting physical forms.