妙法蓮華經文句 9.76

9.76

從「諸善男子如來見諸眾生」下，是現在師子奮迅益物。此三昧有十功德：一、分別他人諸根熟不熟清淨不清淨；二、以如來法輪教未度者悉入法律；三、弘誓遍滿十方音聲亦爾，或一音遍滿，百千萬音皆亦遍滿普教眾類；四、轉無上輪化眾生皆取滅度，餘人不能轉獨佛能轉；五、能示出家剃髮持淨戒，亦能使人樂；六、性行合空；七、放光示滅或存或亡，或示相好或隱相好；八、降伏四魔；九、令他得入至要增長止觀；十、具上十善之本，身三口四等（云云）。此文為二：一、明機感，二、明應化。「如來見」者，即佛眼照也。「諸眾生樂小法」者，所見之機也。《華嚴》云「大眾雖清淨，其餘樂小法者，或生疑悔長夜衰惱，愍此故默。」偈云「其餘不久行，智慧未明了，依識不依智，聞已生憂悔，彼將墜惡道，念此故不說」。按彼經無聲聞二乘，但指不久行者，為樂小法人耳。師云，樂小者非小乘人也，乃是樂近說者為小耳。今當通說之，所謂貪愛二十五有，即人天之機，來至我所名小法也；貪樂涅槃求自解脫，即二乘之機來至我所，亦名樂小法也；樂於漸次紆迴佛道，即三菩薩機來至我所，亦名樂小法也。「德薄」者，緣了二善功用微劣。下文云「諸子幼稚」也。「垢重」者，見、思未除也。

From "Good sons, the Tathāgata sees all sentient beings" onward, this concerns benefiting beings through the lion-like briskness (siṃhavikrīḍita) in the present. This samādhi possesses ten merits: first, distinguishing whether the faculties of others are ripe or unripe, pure or impure; second, by means of the Tathāgata's wheel of Dharma, teaching those not yet delivered so that they all enter into the Dharma and Vinaya; third, his vast vow filling the ten directions, and his voice likewise doing so, whether filling them with a single sound, or hundreds of thousands of millions of sounds all likewise filling them, universally teaching the various classes of beings; fourth, turning the unsurpassed wheel to transform sentient beings so that they all attain extinction, which other people cannot turn and only the Buddha alone can turn; fifth, being able to manifest leaving home, shaving the hair, and upholding the pure precepts, and also being able to cause people to take joy in them; sixth, nature and practice harmonising with emptiness; seventh, emitting light to manifest extinction, whether existing or perished, whether manifesting the marks and characteristics or concealing the marks and characteristics; eighth, subduing the four māras; ninth, enabling others to attain entry into the most essential and increase śamatha and vipaśyanā; tenth, possessing the basis of the above ten goods, the three of the body and four of speech, etc. (and so forth). This passage comprises two parts: first, explaining the affective response of the capacities; second, explaining the responsive transformation. "The Tathāgata sees" refers to the illumination of the Buddha eye. "All sentient beings who take joy in lesser dharmas" refers to the capacities that are seen. The Avataṃsaka-sūtra says: "Although the great assembly is pure, if the remaining ones who take joy in lesser dharmas were to produce doubt and regret, suffering affliction throughout the long night, out of pity for this, [the Buddha] kept silent." A gāthā says: "The others have not practiced for long, / Their wisdom is not yet clear; / Relying on consciousness and not on wisdom, / Hearing it, they would give rise to grief and regret, / And they would fall into evil destinies— / Thinking of this, he therefore did not speak." Checking that sūtra, there are no śrāvakas of the two vehicles; it merely refers to those who have not practiced for long as people who "take joy in lesser dharmas." The Master says: "Those who take joy in the lesser" are not persons of the Hīnayāna; rather, it is taking joy in the near teaching that constitutes the "lesser." Now it should be explained comprehensively: what is called craving and clinging to the twenty-five states of existence is the capacity of humans and devas, and their coming to my place is called "lesser dharmas"; craving and taking joy in nirvāṇa and seeking self-liberation is the capacity of the two vehicles coming to my place, which is also called "taking joy in lesser dharmas"; taking joy in the gradual and circuitous Buddha path is the capacity of the three kinds of bodhisattvas coming to my place, which is also called "taking joy in lesser dharmas." "Meager in virtue" means that the efficacy of the two goods of condition and illumination is slight and inferior; the text below says "the sons are childish." "Heavy with defilements" means that view and thought [afflictions] have not yet been eliminated.